This work is concerned with the word berith (covenant) in the historical and wisdom books of the Old Testament, and continues research done in previous articles on berith in the Pentateuch and the prophetic literature. The main aim is to discuss in some detail the texts containing the word berith in the historical and wisdom books of the Old Testament and to examine the meaning and use of the word in these writings. The interrelationships between berith and other words in the contexts in which they appear are explored and explained. Finally, berith in the historical and wisdom books usually refers to one of the covenants of the Pentateuch, and which of these is applicable in each case will also be discussed. / Old Testament and Ancient NE / M.Th. (Old Testament)

Deze dissertatie levert een bijdrage aan een christelijk geïnspireerde visie op begeleiding vanuit de oudtestamentische wijsheidsliteratuur; in het bijzonder het boek Spreuken. Hoofdstuk 1 bevat een algemene inleiding waarin het begrip begeleiding wordt gedefinieerd. In hoofdstuk 2 staat de vraag naar de context van de wijsheid centraal. Er wordt een (conceptueel) kader ontwikkeld over begeleiding in oud-Israël om zo inzicht te krijgen in de wijsheidsleraren en hun leerlingen. Het derde hoofdstuk richt zich op de theologie van de wijsheid en beantwoordt de vraag welke invloed de wijsheid en de theologie op elkaar hebben gehad en hoe de theologie van de wijsheid zich verhoudt tot de theologie van het Oude Testament. Dit hoofdstuk besteedt daarnaast aandacht aan het Godsbeeld en het mensbeeld van de wijsheidsleraren en behandelt (theologische) thema’s die relevant zijn voor begeleiding. Hoofdstuk 4 houdt zich bezig met Salomo, de mannen van Chizkia, Agoer en Lemoeël. Salomo neemt in de wijsheidsliteratuur een prominente plaats in en wordt genoemd als auteur van verzamelingen van spreuken in het boek Spreuken. ‘Zijn’ wijsheid heeft een sociale verandering in oud-Israël op gang gebracht. Hoofdstuk 5 buigt zich over de vraag tegen welke achtergrond het boek Spreuken moet worden gelezen. Vragen die gesteld worden, zijn wie de mogelijke auteur van het boek is, in welk tijdvak het boek is ontstaan, uit welke verzamelingen het boek bestaat, en voor wie en met welk doel het boek is geschreven. De antwoorden werpen licht op de teksten die in hoofdstuk 6 onder de loep worden genomen en worden, in hoofdstuk 7, toegepast op begeleiding. Het zesde hoofdstuk neemt als uitgangspunt teksten uit het boek Spreuken die licht werpen op begeleiding. Deze teksten worden uitgelegd aan de hand van toonaangevende wetenschappelijke commentaren. Tot deze teksten behoren de inleiding op Spreuken (1:1-7), de ‘vrees voor JHWH’-teksten, ‘leven’-teksten, werkwoorden die het proces kenmerken dat leidt tot een ‘levend leven’ en opdrachten aan de vader/leraar (en daarmee aan de begeleider). Hoofdstuk 7 geeft antwoord op de onderzoeksvraag welke aanwijzingen kunnen worden afgeleid uit het boek Spreuken voor begeleiders en christelijke opleidingen tot begeleidingskundige? en wendt de kennis opgedaan in de voorgaande hoofdstukken aan om te komen tot een Bijbels geïnspireerde visie op begeleiding in een hedendaagse context. / Old Testament and Ancient Near Eastern Studies / D.Th. (Old Testament)

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Text in Afrikaans / Die bydrae van die lsraelitiese wysheidsliteratuur word in die teologiese nadenke oor die wese sowel as die regverdigheid van God in 'n groot mate onderbenut gelaat. Dit hoef egter nie so te wees nie. lndien die wysheid van Israel teen die agtergrond of breer konteks van die ontwikkeling in die konvensionele oud-Oosterse wysheid en vanuit 'n toepaslike orienteringspunt benader word, kan die betekenis daarvan histories en eksegeties op so 'n wyse ontsluit word dat die relevansie met betrekking tot die teologiese gesprek oor God en die teodisee aangetoon kan word. In die lig hiervan word die kritiese wysheid van Israel aan die hand van 'n elliptiese ordeningsbeginsel, wat enersyds die heerskappy van God en andersyds die moontlikheid van gemeenskap tussen God en mens as wentelpunte het, histories en eksegeties ondersoek. Verskillende reaksies op 'n gemeenskaplike ervaring van God se transendensie word in die lsraelitiese wysheid gehandhaaf en ontwikkel. Al word die terme 'transendensie', 'immanensie' en 'teodisee' nerens in die wysheidstekste van Israel gebruik nie, kom die motiewe nogtans voor. Die alternatiewe wat gehandhaaf en uitgewerk word, beklemtoon die verband tussen godsbeskouing en die ervaring van God as of verwyderd of immanent. Op soek na die balans tussen die transendensie en immanensie van God, bied die kritiese wysheid van Israel wel 'n perspektief waarin so 'n omvangryke ervaring van die wese van God moontlik is dat die beperkinge van rasionaliteit, en daarom ook vrae wat uit die teodisee-vraagstuk voortvloei, oorkom kan word. / The contribution of the sapiential literature of ancient Israel to theological reflection on both the essence and the justice of God is to a large extent neglected. This need not be the case. If Israelite wisdom is approached from a suitable vantage point and against the background or in the wider context of the sapiential movement in the ancient Near East, it becomes possible to historically and exegetically unravel the meaning and relevance of Old Testament wisdom in theological discussion of God and theodicy. In this light a historical and exegetical exploration of Israel's critical wisdom is undertaken with the aid of an elliptical guiding principle in which the supreme lordship of God is the one focal point, and the possibility of intimate communion between God and humans the other. Different reactions to a common experience of the transcendence of God are maintained and developed in the wisdom of ancient Israel. Although the terms 'transcendence', 'immanence' and 'theodicy' are never used in their wisdom texts, the motifs themselves did occur. The connection between the God concept and the experience of God as either remote or immanent, is emphasized by the alternatives which are developed in both the conventional and critical wisdom. In search of balance between the transcendence and immanence of God, the critical wisdom of Israel does offer a perspective within which comprehensive experience of the essence of God is possible to such an extent that the limitations of rationality, and therefore also the questions emanating from the riddle of theodicy, can be exceeded. / Biblical and Ancient Studies / Th. D. (Ou Testament)

Thesis (DTh)--University of Stellenbosch, 2011. / ENGLISH SUMMARY: This study is based primarily on the presupposition that the conventional definition or description of a biblical heroine does not take into account certain ‘hidden’ women in the Old Testament who could be distinguished due to their wisdom. By using the Yoruba woman as a contextual interpretive lens, the study investigates two female characters in the Old Testament each of whom is named in only one verse of Scriptures – “the First Deborah” in Genesis 35:8 and Sheerah in 1 Chronicles 7:24. The investigation takes its point of departure from the figure of Woman Wisdom of the book of Proverbs, which commentators have characterized as a metaphor for the Israelite heroine – a consummate image of the true Israelite female icon. It is indeed remarkable that Woman Wisdom has been associated with various female figures in the Old Testament such as Ruth, Abigail, the Wise Woman of Tekoa and the Wise Woman of Abel, etc. However, this study calls for a broader definition of wisdom based on the investigation of certain women in Old Testament narratives (e.g. Deborah and Sheerah) who have received only fleeting mention and recognition but whose lives reflect a possible connection to wisdom on a deeper level. It is shown that classical (arguably masculine) ways of reading the text tend to sideline or altogether overlook certain female characters, which are regarded as marginal such as Deborah and Sheerah. However, there are narrative gaps in the units where such women are found that could be filled by a reading of the text that is sensitive to details. It is argued that a more careful examination of the minute details in the texts could break down the metanarratives in a way that shows that they have hermeneutical significance. Therefore, attention to the narrative details unveils new dimensions of meaning and implications between the two texts (women) under investigation that have not been related in previous studies. Of significance is the fact that classical readings of the two verses that mention “the First Deborah” and Sheerah (Gen 35:8 and 1 Chron 7:24) regard them as intrusive in their respective contexts. However, a multiplex reading of each of the two verses in this study has shown that, rather than being intrusive, both have been strategically constructed to underscore the importance of the two women, and that the verses actually fit into their present pericope. The references to both Deborah and Sheerah are rooted in strong Old Testament traditions namely Bethel and Ephraimite, respectively, both of which play visible roles within the pericopes. What’s more, both verses are found within significant contexts – one in the middle of a section that closes the Jacob Cycle and introduces the Joseph Cycle, the other in the midst of a theologically driven genealogy that begins with Adam. Again, based on the multifaceted character of Woman Wisdom, in particular, as a teacher, a nourisher and a builder, it is argued that this metaphor of an Israelite heroine is embodied in both “the First Deborah” and Sheerah. Whereas Deborah was a wet nurse who must have nourished and nurtured the offspring of Rebekah, her mistress, Sheerah has been identified as the only female builder throughout Scriptures. The identification of the role of a wet nurse as a nurturer and nourisher as well as the role of a daughter as a builder with Woman Wisdom points to two silent heroines, one in the private domain and the other in the public sphere, who have remained unrecognized and uncelebrated in Old Testament scholarship. Furthermore, the roles of Deborah and Sheerah, respectively as wet nurse and builder, indicate that women participated in various spectrums of societal life especially in the Second Temple period when it is assumed that the texts reached their final forms. Not only did they perform roles that were associated with women, they equally participated in roles that were regarded as traditionally masculine. In this regard, a study of the women in the book of Chronicles offers a fresh glimpse into the roles and positions of women in the Second Temple period as well as into the Chronicler’s purpose and emphasis, in particular, regarding his concept of laer"f.yI-lk'. On a theological level, the achievements of the two women demonstrate God’s penchant for supporting the weak and the marginalized and for affirming those who are regarded as less likely to succeed. The mention of the First Deborah in the Old Testament proves that in God’s script, there are no little people. In the case of Sheerah, the point that there is a lare f" y. -I lk ' that includes outstanding female achievers indicates that, theologically speaking, there is no barrier against what women can do. / AFRIKAANSE OPSOMMING: Die vertrekpunt van hierdie studie is die veronderstelling dat konvensionele beskrywende definisies van Bybelse heldinne sekere 'versteekte' vroue in die Ou Testament, wat uitstaan danksy hulle wysheid, verontagsaam. Met die Yoruba-vrou as kontekstuele interpretatiewe lens word twee vroulike karakters in die Ou Testament bestudeer wat elk in slegs een vers genoem word – “die Eerste Debora” in Genesis 35:8 en Seëra in 1 Kronieke 7:24. Die vertrekpunt is die figuur van Vrou Wysheid uit die boek Spreuke, wat deur kommentators gekenmerk is as 'n metafoor vir die Israelitiese heldin – 'n volkome beeld van die ware Israelitiese vroulike ikoon. Dit is merkwaardig dat Vrou Wysheid met verskeie vroulike figure in die Ou Testament vereenselwig word, soos Rut, Abigail, die Wyse Vrou van Tekoa en die Wyse Vrou van Abel, ens. Hierdie studie betrek egter 'n breër definisie van wysheid, gebaseer op 'n ondersoek na sekere vroue in Ou Testament-narratiewe (byvoorbeeld Debora en Seëra) wat slegs kursoriese erkenning geniet maar wie se lewens dui op 'n moontlike konneksie met wysheid op 'n dieper vlak. Daar word aangedui dat klassieke (aanvegbaar manlike) wyses om die teks te lees, neig om sekere vroulike karakters soos Debora en Seëra, oor die hoof te sien, en hulle sodoende te relegeer tot marginale figure. Die narratiewe gapings in die eenhede waar hierdie vroue figureer, kan oorbrug word deur 'n lees van die teks wat sensitief is ten opsigte van detail. Die argument word gestel dat nader ondersoek na die fyn besonderhede in die tekste die metanarratiewe kan dekonstrueer op 'n wyse wat hulle hermeneutiese betekenis belig. Sulke aandag aan die narratiewe detail ontbloot nuwe dimensies van betekenis en implikasies tussen die twee relevante tekste (vroue) wat nog nie in vorige navorsing weergegee is nie. Dit is betekenisvol dat huidige navorsing van die twee verse wat na “die Eerste Debora” en Seëra verwys (Gen 35:8 en 1 Kron 7:24) beide as toevoegings beskryf in hulle verskeie kontekste. 'n Meerdimensionele lees van elk van die twee verse in hierdie studie toon egter dat veel anders as toevoegings, beide verse die vroue as strategiese konstrukte stel om hulle belangrikheid aan te dui binne die perikope. Die verwysings na beide Debora en Seëra is geanker in vaste Ou-Testamentiese tradisies, naamlik die Bet-El en Efraimitiese tradisies respektiewelik, wat beide figureer binne die perikope. Wat meer is, beide verse word aangetref binne beduidende kontekste – een in die middel van 'n gedeelte wat die Jakob-siklus afsluit en die Josef-siklus inlei, die ander midde in 'n teologies-gedrewe genealogie wat vertrek vanaf Adam. Weer eens, ooreenkomstig die veelsydige karakter van Vrou Wysheid, spesifiek in die rolle van onderrigter, voeder en bouer; word geargumenteer dat hierdie metafoor vir 'n Israelitiese heldin beliggaam word in “die Eerste Debora” en Seëra. Debora was 'n soogmoeder wat die nageslag van haar meesteres, Rebekah, gevoed en opgevoed het; daarenteen word Sheerah geïdentifiseer as die enigste vroulike bouer in die Bybel. Die identifikasie van Vrou Wysheid deur die rol van 'n soogmoeder as voeder en opvoeder, sowel as dié van 'n dogter as 'n bouer, wys op twee stille heldinne, een in die private domein en die ander in die openbare sfeer, wat geen erkenning of verering in Ou- Testamentiese besinning geniet nie. Verder dui die rolle van Debora en Seëra, respektiewelik as soogmoeder en as bouer, daarop dat vroue aktief was in verskeie sektore van die sosiale lewe, veral tydens die Tweede Tempel-periode waartydens aanvaar word die tekste in hul finale weergawes geformuleer is. Vroue was dus aktief nie alleen in rolle wat met hulle geassosieer is nie, maar ook in rolle wat tradisioneel aan mans toegeskryf is. 'n Studie van die vroue in die Kronieke-boek bied vars insae in die rolle en posisies van vroue tydens die Tweede Tempel-periode, asook in die Kronis se doel en beklemtoning, veral betreffende die konsep van laer"f.yI-lk'. Op teologiese vlak illustreer die prestasies van die twee vroue God se voorliefde vir ondersteuning aan die swakkes en gemarginaliseerdes, en vir bemagtiging van dié wat beskou word as minder waarskynlike presteerders. Die verwysing na “die Eerste Debora” in die Ou Testament bewys dat in God se teks, daar geen klein mensies bestaan nie. In die geval van Seëra, bewys die feit dat daar 'n lare f" y. -I lk ' is wat besondere vroue insluit, dat daar teologies-gesproke, nie perke is aan die potensiaal van vroue nie.

<p>The implementation of a new motor vehicle block exemption began in 2002, and affected the car dealer industry in Sweden. Before this new regulation, a general agent distributing cars to dealers had the ability to restrict car dealers’ behavior much more. Nowadays, dealers have the right to sell different brands from the same showroom, even if there are strict rules about how the different brands should be presented. The new block exemption have also given car dealers possibilities to establish in other places within EU were selective distribution is applied.</p><p>As the environment changed (by the block exemption), dealers faced new information that required interpretation. In this thesis we have focused on industrial wisdom; a reasonable and consistent, yet subjective, sense-making of reality in an industry. This sense-making is a way to understand and justify company behavior; resulting assumptions are considered so basic that they remain unquestioned by industry participants. However, interpretations depend on who makes them; different persons interpret things in different ways.</p><p>In the light of the car dealer industry and the motor vehicle block exemption 1400/2002, this thesis investigated if change due to institutional pressure can affect industrial wisdom. Further, what does this process look like.</p><p>To fulfill our purpose we conducted a qualitative research by interviewing 19 Chief Executive Officers from the car dealer industry in Sweden. The sample was designed by a maximum variation sampling technique, in which we as researchers used our own judgment to pick cases that were extra informative. Before we conducted the interviews, we reviewed literature to gain a general understanding of the industry and relevant issues.</p><p>From our research we know that industrial wisdom can change due to a shift in institutional pressure and we observed that the car dealer industrial wisdom was changing. There are some new perceptions and aspects of wisdom, which suggest that the industry has moved away from previous equilibrium. Nevertheless, perceptions are diverse in a number of areas and thoughts have not been translated into action, which leaves much potential for further change. Naturally, this is a slow and difficult process since cognitive maps are embedded in a mindset that relies on previous experience and automatic interpretations. If wisdom changes more depends<strong> </strong>a great deal on if/how dealers (continue to) act.</p><p>This thesis resulted in a model (The Loop of Wisdom) that explains how a change in institutional pressure affects industrial wisdom. New information enters the company, gets interpreted, acted upon and feeds back out to the environment, which affect other companies and the industry as a whole.</p>

本研究旨在探討國民中、小學教師智慧與幸福感相關情形。本研究透過閱讀文獻、分析與建立研究理論架構後，以問卷調查法進行研究調查。問卷調查樣本以台灣地區北區、中區、南區、東區之國民中、小學教師為研究對象，共抽樣1000人，樣本回收742份，回收率74.2%；完全剔除遺漏值後，可用樣本為628份，可用率62.8%。研究工具包含自編之「國民中、小學教師智慧調查問卷」、採用古婷菊所編擬之「國民中、小學教師幸福感調查問卷」。 本研究統計方法為描述性統計、Cronbach’s α信度係數、驗證性因素分析、t考驗、單因子變異數分析、皮爾森積差相關分析、多元逐步迴歸分析、典型相關分析分析等方法進行分析討論後，獲致研究發現，並據此得出以下十點結論： 一、教師智慧內涵包含了反思、先知先覺、情感調節、開放、幽默、知行合一、豐富多樣的經驗、利益平衡。 二、教師幸福感內涵包含了正向情緒、樂觀、生活滿意與工作成就。 三、男性教師自評智慧得分高於女性教師，而幸福感得分男、女性頗為一致。 四、教師教育程度是影響教師幸福感的重要因素：碩士班（包含博班）畢業之教師較師範大學（教育大學）畢業之教師自評幸福感高。 五、擔任不同職務是影響幸福感的重要因素：教師兼主任幸福感受高於其他教師。 六、教師智慧及其八個因素與幸福感及其四個因素呈現正相關，教師智慧愈高，則幸福感受愈強。。 七、教師智慧對幸福感具有中度預測力，而且以利益平衡最具有預測力。 最後，依據研究結果，提出對教育行政機關、學校、教師及後續研究之具體建議。 / The main purpose of this study is to probe into the relationship between teachers’ wisdom and psychological well-being. A survey was conducted by using the Teachers’ Wisdom and Psychological Well-being Questionnaire in this study. One thousand questionnaires were distributed to the northern, middle, eastern and southern areas of Taiwan. At last, 628 valid questionnaires were obtained and used for the analysis in this study. The data obtained was analyzed by descriptive statistics, Cronbach’s α coefficient analysis, confirmative factor analysis, t-test, one-way ANOVA, Scheffé posteriori comparison, Pearson’s product-moment correlation, multiple regression and canonical correlation analysis. The major findings were as follows: 1. Components of the teachers’ wisdom include reflection, foresight, emotion-regulation, openness, humor, combination of knowledge and practice, diversified experience, and the benefits balance. 2. Components of the teachers’ psychological well-being include positive affection, optimism, life satisfaction, and the sense of work achievement. 3. Male teachers have higher scores in the survey of teachers’ wisdom than female teachers, while male teachers get almost the same scores in the survey of teachers’ psychological well-being as the female teachers do. 4. The education level is an important factor that affects teachers’ psychological well-being. In the survey of teachers’ psychological well-being, teachers with Master degrees get higher scores than those with bachelor degrees. 5. The teachers’ positions affect their psychological well-being. In the survey of teachers’ psychological well-being, teachers who are also administrative leaders in their school have higher scores than others. 6. There is positive correlation between teachers’ wisdom and psychological well-being. For teachers, the higher their wisdom is, the stronger their sense of well-being will be. 7. Teachers’ wisdom can predict psychological well-being moderately. Among dimensions of teachers’ wisdom, ‘benefits balance’ predicts it better and more precisely than other dimensions. Based on the research results, the researcher proposes some suggestions for educational administrative agencies, schools, teachers, and further studies.

Pierre Hadot, dans Qu’est-ce que la philosophie antique? et dans Exercices spirituels et philosophie antique, propose une relecture des textes fondateurs de la philosophie occidentale afin de démontrer qu’originellement, les philosophes de l’Antiquité avaient pour but non seulement d’élaborer une systématisation rationnelle du monde, mais également de modifier concrètement, grâce à certains exercices, leur manière de vivre. Aujourd’hui, cette conception de la philosophie n’est plus privilégiée : l’aspect intellectuel à pris le dessus sur l’aspect expérientiel, ce qui incite à considérer la philosophie avant tout comme un discours rationnel et objectif. Pour cette raison, la pensée métaphorique, imagée et poétique de Zhuangzi, ne peut pour certains être considérée comme véritablement philosophique puisqu’elle ne cherche pas à élaborer une conception systématique de la réalité. Elle propose plutôt des moyens de s’ouvrir à l’expérience, grâce à certaines pratiques concrètes, afin de devenir plus sage. Ce mémoire cherchera à réhabiliter l’aspect expérientiel de la philosophie privilégié notamment par les penseurs grecs de l’antiquité, afin de démontrer la valeur proprement philosophique de l’oeuvre de Zhuangzi. / Pierre Hadot, in Qu’est-ce que la philosophie antique? and Exercices spirituels et philosophie antique, suggests a new interpretation of texts from ancient philosophers which show that originally, the goal of those philosophers was not only to elaborate a rational systematization of the world, but also to change concretely their way of life. Today, this conception of philosophy is no longer promoted: the intellectual aspect has overcome the experiential aspect, which results in the general conception that philosophy is mainly a rational and objective discourse. Thus, for some, the metaphorical and poetical writings of Zhuangzi cannot be considered truly philosophical because they do not search for a systematic conception of reality. They rather suggest approaches for new experiences of reality, made possible by certain exercises, and show how to gain more wisdom. This work will try to rehabilitate the experiential aspect of philosophy, in order to show the philosophical value of the Zhuangzi.

It is important to remember that the categories of medieval performance were established far removed from their period in history. As a genre, the morality play includes a wide diversity of time, geography, content and performance styles. Such disparities have made it difficult to develop a comprehensive definition, without which comparisons between works cannot be consistent. As scholarship continues to explore these works in context of their performance, it becomes increasingly important to identify which performance styles best inform their production. In examining The Castle of Perseverance within the parameters of pas d’armes, new meanings can be drawn from its text. Instead of simply incorporating the conventions of tournament staging, the play exposes the faults of the secular societies they were intended to promote. Currently it is impossible to determine definitely that The Castle of Perseverance was intended to be a subversion of the pas d’armes. There is no identified author or even record of a single performance in medieval times. Yet the circumstantial evidence within the text supports the theory of subversion. Further research is still needed on the performance of The Castle of Perseverance within the appropriate historical context in order to better understand its place within the larger canon of medieval drama.