Using selected stories by two North African women writers, Alifa Rifaat of Egypt and Assia Djebar of Algeria, this study, entitled ‘Islamic culture and the question of women’s human rights in North Africa: a study of short stories by Assia Djebar and Alifa Rifaat’, analyzes the creative representation of contemporary Muslim society and its treatment of women. The continued marginalization of women in Muslim societies has led to the rise of feminist movements in North Africa and the Middle East. Muslim women, like their Christian counterparts, have made a most remarkable appearance on the African literary scene by producing literature that interrogates a system in which women are denied the rights to life, equality and freedom, which are the inalienable rights of all Islamic adherents. Thus, North African women’s writing reveals a disparity between Islamic culture, which is based on the Qur’an and upholds equal rights for all believers, and Muslim culture, which denies women access to full rights. The writings of Alifa Rifaat and Assia Djebar espouse the need for a transformation of Muslim culture such that the practices of Muslims effectively harmonize with the teachings of the Qur’an. The stories selected for analysis illustrate that while Rifaat uses the conservatist approach or womanist thrust in her criticism of Muslim culture, Djebar adopts a more radical approach that is ultimately feminist. Nevertheless, both writers address similar issues affecting women in Muslim societies, such as forced or arranged marriages and the suppression of female sexuality. The first chapter situates the argument within gender discourse and the human rights framework, providing a critical appraisal of women in Islam from pre-Islamic times to modern days. To contextualize the literary scene, the second chapter positions Muslim women’s writing within the broad corpus of African feminisms, using the works of Nawal el-Saadawi, Mariama Bâ and Zaynab Alkali to chart the many challenges facing Muslim women today. Chapters Three and Four focus on the selected literature of the chosen writers, Alifa Rifaat and Assia Djebar, respectively, showing how each writer uses her art as an instrument to combat social injustices against women. The concluding chapter establishes the points of convergence and divergence between Rifaat and Djebar and, ultimately, draws attention to the dire need for all Muslims to respect the human rights of women. This study, therefore, blends literary interpretation with sociological findings to assess the extent of the failure of Muslims to endorse the principle of equality for all humans irrespective of race, class, or gender. Essentially, it seeks to raise consciousness on women’s rights in Islam. / Dissertation (MA (Pan African Literatures))--University of Pretoria, 2007. / English / MA / unrestricted

This study makes a consideration of four related concepts of Deity, each of which is accepted as doctrine by the Church of Jesus Christ of Latter-day Saints, which claims to have received these doctrines from Joseph Smith. On the other hand, each of these concepts is rejected as doctrine by the Reorganized Church of Jesus Christ of Latter-day Saints, which claims that Joseph Smith did not teach them.

Vårt huvudsyfte med studien var att undersöka om praktisk matematikundervisning i idrottshallen kan motivera och stärka elevers lärande. Undersökningen utfördes med enkäter i fyra årskurs sju klasser, med totalt 72 elever i samt intervjuer med fyra lärare, på två olika grundskolor i södra Sverige under perioden januari-februari 2008. Eftersom urvalsgruppen var liten, kan vi inte dra några generella slutsatser. Bakgrunden till vår undersökning var att vi hade fått uppfattningen om att praktisk matematikundervisning inte förekom så ofta i grundskolan. Studien visar att lärarna använder praktiska undervisningsmetoder som ett stöd för att få djupare förståelse hos eleverna. Vi fann också att ämnesintegration förekom mellan matematik och många andra ämnen, men aldrig mellan matematik och idrott.

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

近年來台灣受過高等教育的知識份子，熱中參與新興宗教及擬似宗教的修煉團體。本研究的目的是希望瞭解受世俗理性教育下的知識份子，為何會投入民間教派的靜坐修煉活動，並討論當初學習靜坐的動機與需求，以及對宗教是否有另一套科學－理性的理解模式。 本研究採質性研究取向，以天帝教中知識份子為個案，透過參與觀察、非結構式訪談及文獻分析等方法，試圖瞭解天帝教知識份子參與靜坐修煉的歷程，包括學習靜坐的動機，在修煉過程中的神秘經驗、社會關係的轉變，以及參與信仰論述合理化的行動。 研究發現學習靜坐的動機可分為「解決問題取向」及「非解決問題取向」，前者是被迫要解決具危機感的問題與麻煩；後者為了滿足生命更高的需求層次。靜坐改變以小我為中心世界觀，轉向注重大我，因此家庭關係跟人際關係都趨向和諧，人生觀也從追求個人成就轉向謀求眾人福祉。至於從單純靜坐學習者到成為融入組織的虔信者，中間轉換過程是經由突然跳躍的意識。 最後，本文也指出三項天帝教知識份子對於自我角色的定位模式，藉此凸顯他們在不同知識系統間如何加自我調適，乃至於說明當代知識份子跟宗教團體間的關係及其角色。 關鍵詞：新興宗教、天帝教、知識份子、靜坐、宗教經驗 / Recent years in Taiwan, new religions and religion-like spiritual practice cults appeal to higher educated intellectuals. The main purpose of this study is to realize why these science-ration educated intellectuals were enthusiastic in sectarian religious practice. In this study we discussed their motivation and need for learning meditation. Further more, we'd also like to know whether they have some kind of science-ration patterns of cognition on their religion belief and practice. By case study on The Lord of Universe Church (T'ienti Chiao), a qualitative aspect, such as participant observation, non-structed interview and literature analysis is employed by this study, which tries to understand the process of the intellectuals among the Lord of Universe Church participating in meditation practice, including their motivation of learning meditation, mystical experience of“CHI”, changing of relationships, and the construction of rationalizing belief discourse. Key Words: new religions/ The Lord of Universe Church (The T'ientVs Teachings/ T'ienti Chiao)/ intellectuals/ meditation practice (Quiet Sitting)/ religious experience

This work is concerned with The Spiritual Teachings of St. Dorotheos of Gaza and also with Palestine monasticism of the 6th century, about the life of St. Dorotheos and his teachers and it explains his teachings and its influence in the following centuries. This work deals with the Orthodox Christian Spirituality and it presents its results using historical and hermeneutical method. St. Dorotheos belongs to the Fathers of the Desert. He lived in the sixth century and with his spiritual instructions proved himself to be a personality of exceptional greatness for all ages. He used in his works the Septuagint, Apophthegmata Patrum and The Fathers of the Church and Greek philosophers, and so on. The Spiritual Teachings of Abba Dorotheos are to be foud in monastic libraries of whole Christianity and are constantly published. Powered by TCPDF (www.tcpdf.org)

L’étude des Jâtaka canoniques destinés au monarque et celle des Jâtaka apocryphes de Thaïlande montrent que le personnage-monarque qui commet des actions néfastes peut améliorer sa conduite grâce aux messages essentiels transmis par le maître. Le monarque-Bodhisatta pratique à la fois les dix-vertus du monarque - Dasa-râjâ-dhamma et les dix vertus transcendantes du futur Buddha - Pârami. Ces études dévoilent que le monarque bouddhiste doit suivre les deux principaux cadres de conduite : les dix-vertus du monarque et les devoirs du roi universel – Cakkavatti-vatta qui s’interpénètrent. Influencé par les enseignements bouddhiques, le roi Rama IX de Thaïlande prouve en les adoptant que ces codes de conduite sont applicables en les adaptant à sa charge afin d’améliorer la qualité de vie de son peuple. Ces enseignements conviennent à tous, du chef d’Etat à celui qui se gouverne lui-même. / The study of the canonical Jâtaka intended for the monarchy together with the apocryphal Jâtaka in Thailand demonstrates that the monarch who commits harmful actions can rectify his conduct thanks to the essential messages passed on by a Buddhist Master. The Bodhisatta-monarch employs the ten virtues of the monarch - Dasa-râjâ-dhamma - and the ten transcendental virtues of the future Buddha -Pârami. These studies reveal that the Buddhist monarch should follow the two main courses of conduct : the ten virtues of the monarch and the duties of a universal monarch - Cakkavatti-vatta – which interpenetrate. Influenced by the Buddhist teachings, King Rama IX of Thailand adopted these precepts in the execution of his kingly responsibilities and, by improving the quality of life of his subjects, proved their pertinence. The teachings are applicable to all, from Heads of State to the self-governing individual.

「中華禪法鼓宗」的創辦人聖嚴法師，以宏揚及復興漢傳禪佛教為使命與責任，為中國禪宗兩大法脈臨濟宗與曹洞宗之傳承者，將中國禪法傳播至美洲、歐洲、亞洲及世界各地，被譽為當代重要之國際級中國禪師。 其所教導之禪修體系及方法，因應現代人的需要已不同於傳統禪修方法。主要呈現在兩個方面上：一方面於禪堂正式教導之禪修方法有所轉變，如話頭禪與默照禪兩種禪法合流傳授、分階段及分次第以達頓悟之禪修體系；另一方面以適應現代人容易接受之語言、文字及方法轉化傳統之禪修方法，將之生活化，成為可以利益世人之方法與教導，如「心靈環保」、「心五四」及「心六倫」等社會運動。(取「新」與「心」之諧音) 聖嚴法師晚年因未能見到漢傳禪佛教之快速復興，為期勉僧俗四眾弟子宏揚漢傳禪佛教，以之利益世間大眾。因此，以其畢生所學及所教授之禪佛教，整理出明確之淵源、內容、方法與實踐，於2005年正式創立「中華禪法鼓宗」。這在禪宗史上有著劃時代的意義，實具研究探討之價值。 本論文以「中華禪法鼓宗」的禪修教育為主軸，探討其所創設禪修教育體系之歷史背景、禪修教育方法演進、禪修方法內容、組織體系、推廣活動、及因應現代社會之禪修教育方式轉變等相關問題。主要之研究方法為文獻蒐集與探討分析，並進行人物之訪談與田野調查。 研究結論為聖嚴法師會通「話頭禪」與「默照禪」，建立「頓中開漸」的禪修方法，將禪修過程與層次開出次第，將古代禪法靈活運用、現代化詮釋，融入現代人的日常生活中。中華禪法鼓宗的禪修教育內容及方法豐富、完整而全面，並呼應現代社會需要。目前法鼓山的禪修推廣組織健全，禪修活動課程分次第架構完整，致力將佛法、禪法實用化，讓現代人能得到佛法及禪法的利益。另檢視法鼓宗之立宗要件具足，有其歷史必然性，在聖嚴法師禪師捨報後，仍可理解「中華禪法鼓宗」的運作原則與其歷史重要性。 / Venerable Master Sheng Yen, the founder of the “Dharma Drum Lineage of Chan Buddhism”, had committed himself to transmit and promote the revival of Chan Buddhism as his life’s mission and responsibility. By inheriting both mainstream Chan lineages, the Caodong and Linji lineages, he redefined the Chinese Chan meditation and introduced it to the Americans, Europe, and Asians, as the first Chinese Chan master in the western world. His teaching of meditation, responded to the needs of modern people. This thesis will investigate his way of incorporating and transforming traditional Chan into a systematic education for contemporary followers. First, I will introduce the official teachings in his meditation hall, including how he integrated two methods of Huatou and Silent Illumination in terms of dividing the courses of Chan practice into sequential stages. Moreover, he simplified and assimilated traditional Chan language into more friendly modern vocabularies in spreading his meditation method to modern-day people and provided it in more adaptable way. Consequently, he proposed a series of social movements to internalize Chan practice into daily life. These campaigns include Spiritual Engagement (literally, Protecting the Spiritual Environment), the New May Fourth Movement (here, “New” is pronounced as “mind” in Mandarin in signifying the Spiritual Renaissance ), and the New Six Ethics enlarging the Five Confucius Ethics from socio-family relation to spiritual cultivation. Master Sheng Yen had completed his meditation education system in his very late days, leaving relatively uncertainty and creativity to his disciples. This explains the reason for him to initiate the Dharma Drum lineage in 2005. To put the responsibility on his monastic and lay followers of spreading Chinese Chan Buddhism to benefit people in the world, Master Sheng Yen integrated his lifelong learning and teaching Chan Buddhism experiences into a new Lineage of Chan Buddhism. This thesis will discuss the origin, contents, methods and practice of the “Dharma Drum Lineage of Chan Buddhism. That Master Sheng Yen founded his lineage and referred it as Chinese Chan Buddhism has enlarged the scale of Chinese and world history of Chan. This thesis mainly explores the historical background of "Dharma Drum Lineage of Chan Buddhism” in terms of its meditation educational system, especially the meditation within a modern society. In spite of historical analysis, I will also conduct

The thesis deals with the dilemma of the believer and the position of the Catholic Church on assisted reproduction. It describes the origins of human life, reflections on its origins, and mentions the need for its protection and the preservation of dignity, as well as referring to the Church's view of its creation in marriage. It points out the issue of infertility and possible ways of its solution, including assisted reproduction. There is emphasized the rejection of the Catholic Church's assisted reproduction and its thorough explanation from the churches of the documents. The final chapter offers possible solutions to fulfilling the desire for a child that are morally acceptable, including both the methods of natural parenting planning and the possibility of alternative family care but also the accepting the fact of childlessness.

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)