Stem cell research offers hope to many people suffering from incurable diseases such as Alzheimer's disease, diabetes, heart disease and spinal back injuries. However this poses a moral dilemma because embryos are destroyed during embryonic stem cell research. To determine whether embryonic stem cell research is morally justifiable, two views in respect of a human being were considered: i. a human has a dualistic nature in which his body and soul are two separate entities or ii. his body and soul forms a unity which can not be separated. If a human has a dualistic nature, it means that the embryo is not a human, it does not have a soul because the soul is added later to form a human. The implication of this is that it will be morally justifiable to kill an embryo during embryonic stem cell research. However if body and soul forms a unity which can not be separated, the embryo is a human which is already developing into a full grown human with several stages of development. It will thus not be morally justifiable to kill an embryo as this will violate the sixth commandment, i.e. “Thou shalt not kill.” To determine whether a human’s body and soul is an inseparable unity or whether they are two separate entities, the Pauline letters' view on the human being was investigated. The research method employed was to do a comparative literary study to highlight the different aspects of stem cell research and then exegesis was done in respect of body (σoμα / sōma); soul (ψυχὴ / psychē) and spirit (πνεῦμα / pneuma) in the Pauline letters according to the grammatical-historical method. An electronic Bible Concordance was used to determine the texts in which the above concepts appear. A semantic word analysis was also done to analyse these concepts. Then authoritative commentaries were used to check the findings. The analysis indicated that Paul refers to a human as unity in which body and soul can not be separated. The implication of this finding is that embryonic stem cell research should be dismissed because it will result in the destruction of embryos. Humans will thus be killed in violation of the sixth commandment. On the other hand adult stem cell research should be encouraged because it has the potential to cure diseases which has up to now been incurable. / Thesis (MTh (Ethics))--North-West University, Potchefstroom Campus, 2013.

Stem cell research offers hope to many people suffering from incurable diseases such as Alzheimer's disease, diabetes, heart disease and spinal back injuries. However this poses a moral dilemma because embryos are destroyed during embryonic stem cell research. To determine whether embryonic stem cell research is morally justifiable, two views in respect of a human being were considered: i. a human has a dualistic nature in which his body and soul are two separate entities or ii. his body and soul forms a unity which can not be separated. If a human has a dualistic nature, it means that the embryo is not a human, it does not have a soul because the soul is added later to form a human. The implication of this is that it will be morally justifiable to kill an embryo during embryonic stem cell research. However if body and soul forms a unity which can not be separated, the embryo is a human which is already developing into a full grown human with several stages of development. It will thus not be morally justifiable to kill an embryo as this will violate the sixth commandment, i.e. “Thou shalt not kill.” To determine whether a human’s body and soul is an inseparable unity or whether they are two separate entities, the Pauline letters' view on the human being was investigated. The research method employed was to do a comparative literary study to highlight the different aspects of stem cell research and then exegesis was done in respect of body (σoμα / sōma); soul (ψυχὴ / psychē) and spirit (πνεῦμα / pneuma) in the Pauline letters according to the grammatical-historical method. An electronic Bible Concordance was used to determine the texts in which the above concepts appear. A semantic word analysis was also done to analyse these concepts. Then authoritative commentaries were used to check the findings. The analysis indicated that Paul refers to a human as unity in which body and soul can not be separated. The implication of this finding is that embryonic stem cell research should be dismissed because it will result in the destruction of embryos. Humans will thus be killed in violation of the sixth commandment. On the other hand adult stem cell research should be encouraged because it has the potential to cure diseases which has up to now been incurable. / Thesis (MTh (Ethics))--North-West University, Potchefstroom Campus, 2013.

Hierdie studie ondersoek vrae rondom die aard van literêre niefiksie - ook die vierde genre genoem. Die bestaande drieledige genreklassifikasiesisteem maak nie voldoende voorsiening vir tekste waarin die grense tussen feit en fiksie opgehef word nie. Die toename van sodanige hibriede tekste noodsaak dus ‘n uitbreiding van tradisionele genrekategorieë tot ‘n vierde, naamlik dié van literêre niefiksie. Dié ondersoek poog om vrae rondom literêre niefiksie te beantwoord met verwysing na De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) van David van Reybrouck. Dié teks dokumenteer Van Reybrouck se ondersoek na die bewering dat Maurice Maeterlinck die termietnavorsing van Eugène Marais sonder erkenning oorgeneem het. Tydens sy navorsingsreis maak Van Reybrouck kennis met die verwikkeldhede van ‘n postapartheid Suid-Afrika en verwoord sy reiservaring met behulp van metafore uit die entomologie. Die resultaat is dat De plaag ‘n hibriede karakter vertoon wat versoenbaar is met die kriteria vir literêr-niefiksionele tekste. / This study attempts to explore the nature of literary nonfiction (the fourth genre). The existing tripartite classification system does not make adequate provision for texts where the borders between nonfiction and fiction are transcended. A marked increase in such texts therefore necessitates an expansion of the traditional genre categories to accommodate a fourth, namely that of literary nonfiction. De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) by David van Reybrouck will serve as point of departure to explore the genre of literary nonfiction. The said text documents Van Reybrouck’s investigation into the alleged plagiarism by Maeterlinck of Marais’ research on termites. Van Reybrouck’s travels expose him to the complexities of a post-apartheid South Africa, which he expresses by using metaphors derived from the field of entomology. The result of this process is that De plaag displays a hybrid character which complies with the criteria for literary nonfiction. / Afrikaans and Theory of Literature / M.A. (Afrikaans)

Hierdie studie ondersoek vrae rondom die aard van literêre niefiksie - ook die vierde genre genoem. Die bestaande drieledige genreklassifikasiesisteem maak nie voldoende voorsiening vir tekste waarin die grense tussen feit en fiksie opgehef word nie. Die toename van sodanige hibriede tekste noodsaak dus ‘n uitbreiding van tradisionele genrekategorieë tot ‘n vierde, naamlik dié van literêre niefiksie. Dié ondersoek poog om vrae rondom literêre niefiksie te beantwoord met verwysing na De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) van David van Reybrouck. Dié teks dokumenteer Van Reybrouck se ondersoek na die bewering dat Maurice Maeterlinck die termietnavorsing van Eugène Marais sonder erkenning oorgeneem het. Tydens sy navorsingsreis maak Van Reybrouck kennis met die verwikkeldhede van ‘n postapartheid Suid-Afrika en verwoord sy reiservaring met behulp van metafore uit die entomologie. Die resultaat is dat De plaag ‘n hibriede karakter vertoon wat versoenbaar is met die kriteria vir literêr-niefiksionele tekste. / This study attempts to explore the nature of literary nonfiction (the fourth genre). The existing tripartite classification system does not make adequate provision for texts where the borders between nonfiction and fiction are transcended. A marked increase in such texts therefore necessitates an expansion of the traditional genre categories to accommodate a fourth, namely that of literary nonfiction. De plaag: het stille knagen van schrijvers, termieten en Zuid-Afrika (2001) by David van Reybrouck will serve as point of departure to explore the genre of literary nonfiction. The said text documents Van Reybrouck’s investigation into the alleged plagiarism by Maeterlinck of Marais’ research on termites. Van Reybrouck’s travels expose him to the complexities of a post-apartheid South Africa, which he expresses by using metaphors derived from the field of entomology. The result of this process is that De plaag displays a hybrid character which complies with the criteria for literary nonfiction. / Afrikaans and Theory of Literature / M.A. (Afrikaans)

Includes bibliographical references (leaves 119-131) / Text in English with summaries in English and Afrikaans / There are certain influences from the eighteenth and nineteenth century English and German romantic Zeitgeist that can be discerned in Hans Christian Andersen’s fairy tales. The role of the imagination stands out as a particularly dominant notion of the romantic period as opposed to the emphasis on reason during the Enlightenment. It is this romantic influence that Andersen’s tales especially exemplify. For him the imagination is transcendent – one can overcome the mystery and hardship of an earthly existence by recasting situations imaginatively and one can even be elevated to a higher, spiritual realm by its power. The transcendent power of the imagination is best understood by viewing it through the lens of negative capability, a concept put forward by romantic poet, John Keats. The concept implies an “imaginative openness” to what is, which allows one to tolerate life’s uncertainties and the inexplicable suffering that forms part of one’s earthly existence by using the imagination to open up new potential within trying circumstances. In selected fairy tales, Andersen’s child protagonists transcend their circumstances by the power of their imagination. In other tales, nature is instrumental in this imaginative transcendence. The natural world conveys spiritual truths and has a moralising influence on the characters, bringing them closer to the Ultimate Creator. This follows the philosophy of German Naturphilosophie, as well as that of English romantics like Coleridge and Wordsworth, for whom nature functions as a portal to the spiritual world. The concept of the “sublime” underpins this philosophy. If nature is viewed through an imaginative, instead of an empirical lens, it becomes the means by which the temporal world can be transcended. It is a message of hope and as such is in keeping with Andersen’s self professed calling as visionary who uses his art to uplift mankind. In this he is the ultimate romantic hero or outsider who, while standing on the periphery of society, observes its shortcomings and feels called upon to show the way to a better world. / Sekere invloede van agtiende- en negentiende eeuse Engelse en Duitse romantisisme kan in Hans Christian Andersen se feëverhale bespeur word. Veral die rol van die verbeelding staan uit as ‘n dominante invloed van romantisisme, in teenstelling met die laat sewentien- en vroeë agtiende eeuse fokus op rasionaliteit. Dit is hierdie romantiese invloed wat Andersen se verhale veral versinnebeeld. Vir hom is die verbeelding transendentaal – ‘n mens kan die misterie en swaarkry van jou aardse bestaan oorkom deur situasies deur die oog van die verbeelding te bejeën en kan selfs deur die mag van die verbeelding opgehef word na ‘n hoër, meer spirituele vlak. Die transendentale mag van die verbeelding kan beter begryp word wanneer dit deur die lens van “negative capability” gesien word. Hierdie konsep is deur die romantiese digter, John Keats, voorgestel. Die konsep impliseer ‘n verbeeldingryke openheid in die aangesig van aardse onsekerheid en swaarkry, wat die mens uiteindelik in staat stel om nuwe potensiaal in moeilike omstandighede raak te sien. In uitgekose feëverhale, oorkom Andersen se kinderprotagoniste hul moeilike omstandighede deur die mag van die verbeelding. In ander verhale is die natuur deurslaggewend in dié transendentale verbeeldingsreis. Nie net dra die natuur geestelike waarhede oor nie, maar dit het ook ‘n moraliserende invloed op die karakters, wat hulle nader aan ‘n Opperwese bring. Dit herinner aan die Duitse Naturphilosophie, asook die sienswyse van Engelse romantikusse soos Coleridge en Wordsworth, vir wie die natuur ‘n deurgangsroete na die geestelike wêreld is. Die idee van die “sublime” is onderliggend aan hierdie filosofie. As die natuur deur middel van die verbeeldingslens, in plaas van deur ‘n empiriese lens bejeën word, kan dit ‘n manier word om die aardse te oorkom. Dit is dus ‘n boodskap van hoop wat in lyn is met Andersen se selfopgelegde taak as profeet wat sy kuns gebruik om die mensdom op te hef. In hierdie opsig is hy die absolute romantiese held of buitestaander, wat, ofskoon hy aan die buitewyke van die samelewing staan, tóg tekortkominge raaksien en geroepe voel om die weg na ‘n beter wêreld te wys. / English Studies / M.A. (English)