Dissertations / Theses on the topic 'Divine justice'

Thesis advisor: David S. Vanderhooft
Conventional interpretations of Jonah hold that the book's purpose is to endorse the power of repentance in averting divine wrath, or to promote a greater appreciation among readers for divine mercy rather than justice, or to dispute "exclusivist" attitudes that would confine divine grace to the people of Israel/Judah. This dissertation argues, in contrast to these interpretations, that the book of Jonah should best be understood as an exploration of the problem of a perceived lack of divine justice. In light of the Jonah's composition well after the historical destruction of Nineveh, the use of Nineveh in Jonah as an object of divine mercy would have struck a discordant note among the book's earliest readers. Elsewhere in the prophetic corpus, Nineveh is known specifically and exclusively for its international crimes and its ultimate punishment at the hands of Yhwh, an historical event (612 B.C.E.) that prophets took as a sign of Yhwh's just administration of the cosmos. The use of Nineveh in Jonah, therefore, is not intended to serve as a hypothetical example of the extent of Yhwh's mercy to even the worst sinners. Rather, readers of Jonah would have known that the reprieve granted Nineveh in Jonah 3 did not constitute "the end of the story" for Nineveh. To the contrary, the extension of divine mercy to Nineveh in Jonah, which is set in the eighth century B.C.E., would have been seen as only the first of Yhwh's moves in regard to that "city of blood." The central conflict of the book resides in Jonah's doubt in the reliability of divine justice. In the aftermath of Nineveh's reprieve in Jonah 3, the prophet complains that the merciful outcome was inevitable, and had nothing to do with the Ninevites' penitence. The episode of the growth and death of the qiqayon plant in Jonah 4:6-8, and its explanation in 4:10-11 comprise Yhwh's response to Jonah's accusation. The images employed in the growth and death of the plant, and in the events that follow its demise, connote destruction in the prophetic corpus. When Yhwh explains the meaning of the qiqayon to Jonah in 4:10-11, the deity makes no mention of either penitence or mercy. Rather, having established that the qiqayon represents Nineveh, Yhwh asserts that, although he has spared Nineveh at present, he will not regret its eventual destruction in the future
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

This thesis aims to do what the poem Job 28 is trying to do in the Book of Job, which is to focus on prescribed biblical wisdom practice in order to ‘bring wisdom back down to earth’ within a discussion concerning divine justice (Job 22-31). Chapter 1 introduces what a “wisdom reading” is and why it is necessary. Chapters 2-5 of this thesis give a close reading of Job 28:1-28 and includes an intentional dialogue between how the words, phrase, and theological concepts are used in the poem and in the main three bible wisdom texts (Job, Proverbs and Qoheleth). Chapter 6 discusses the implications of reading Job 28 in light of its biblical wisdom tradition. Job 28 speaks of a hidden wisdom, but it is not obvious how this prescribed wisdom (“fear of God and avoiding evil”) is connected to divine justice until the poem is read within the of context of the three main biblical wisdom books (Job, Proverbs, Qoheleth). A close reading of Job 28:1-1 and 12-28 within the context of the biblical wisdom tradition, challenges the reader to redefine what the book of Job is saying about wisdom in ethical terms and, therefore, also provokes a redefinition of the divine gaze upon the earth in terms of divine justice. In this thesis, we shall see how wisdom and divine justice are both rooted in earthly matters. It is only when viewed as “down-to-earth” matters that we see that they are related to each other in sapiential literature, especially in Job 28. If ‘wisdom’ is understood as proper conduct on earth (avoiding evil action, Job 28:28b) prompted by an understanding that God gazes on this earth he created (fear of the Lord, Job 28:28a), then divine justice is to be understood as divine regulation of that proper conduct and attitude.

Les divers développements sur la justice de Dieu que propose Thomas d’Aquin dans ses œuvres offrent un accès privilégié à l’intelligence de son épistémologie théologique. D’une part, les trois textes systématiques consacrés ex professo à notre sujet (Sent. IV, 46, SCG I, 93 et ST I, 21) expliquent la justice de Dieu comme justice distributive manifestée dans la création. D’autre part, dans le Commentaire de l’Epître aux Romains, il est question de la justice de Dieu révélée dans l’Évangile, qui consiste dans la justification des pécheurs. C’est à la lumière de la bonté de Dieu, source commune de la nature et de la grâce, que Thomas conçoit l’articulation entre ces deux acceptions relevant respectivement de la connaissance naturelle et de la connaissance de foi : elles ne s’opposent pas, mais la seconde présuppose la première et la dépasse. Cette approche est révélatrice de la conception thomasienne du savoir théologique, conforme au modèle aristotélicien de l’épistémé (connaissance par la cause) et harmonisant raison et foi, contrairement à un modèle moderne hérité de Luther, qui dominera par la suite
Thomas Aquinas develops the justice of God in diverse ways in his works. This offers privileged access to the intelligence of his theological epistemology. On the one hand, the three systematic texts devoted ex professo to this subject (Sent. IV, 46, SCG I, 93 et ST I, 21) explain the justice of God as distributive justice expressed in creation. On the other hand, in the Commentary on the Letter to the Romans, it is a question of the justice of God revealed in the Gospel, which consists in the justification of sinners. Thomas understands the relation between these two meanings, which respectively concern natural knowledge and knowledge throug faith, in light of God’s goodness, the common source of nature and grace. They are not opposed, but the latter presupposes the former and goes beyond it. This approach illustrates the Thomist conception of theological knowledge, whichi is consonant with the Aristotelian episteme model (knowledge by cause) and harmonizes reason and faith, contrary to a modern model inherited from Luther that will later prevail

This thesis investigates the ethical system of the book of Isaiah, treating the book as a single literary work from a broadly reader-oriented critical perspective. It begins with a study of ethics and literature which examines how the Old Testament prophetic books communicate their moral teaching, with particular reference to the performative force of their rhetoric. The second section of the thesis presents a descriptive analysis of the ethical ideologies in the book of Isaiah. It is concluded that the root of sin for Isaiah is the failure to acknowledge God. The thesis then proceeds to consider the conduct of the deity with regard to the ethical demands he makes of Israel, and finds that, while he is not evil or immoral, he fails to attain the standard he establishes for his people. There is a distinct double standard in operation. The inevitable result of such failure is the undermining of either the ethical system, the status of Yahweh, or both. The final chapters seeksome explanation for Yahweh's conduct. Evidence to suggest the book is conscious of the difficult moral position of the deity is presented and analysed, and it is concluded that the double standard demonstrably in operation is a deliberate rhetorical device and even a necessary result of Isaiah's religious beliefs. Isaiah's monotheism demands that God cannot be bound or restricted in any way, and righteousness for Yahweh is defined simply by what he does. Isaiah's God could never adhere to Isaianic ethics, because his actions continually redefine them. This has the unfortunate but necessary side-effect of destabilising Isaiah's ethical system. The thesis concludes with a short autobiographic-critical study of the place of the Bible in the Christian faith and the problems it poses.

This thesis analyses a diversity of Christian understandings of the Kingdom of God in relation to the church’s mission for social justice. Its central argument is that the Christian praxis of the eschatological reality of the Kingdom is the church’s alternative to philosophical and ethical theories for social justice. Through an in-depth analysis and evaluation of previous scholarship, this study examines secular philosophical and ethical theories of both ancient and modern times as means of transforming the systemic injustices of society, and affirms their inadequacy to attain the highest good for humanity without a true knowledge of the justice of the sovereign God. Through a hermeneutic approach to the biblical material, the study finds the fundamental concept of God’s justice in narrative and thematic form throughout the Bible. God is the source of love, power, righteousness and justice, and practising justice is a divine mandate for believers. Critical analysis of the diversified concept of the Kingdom of God finds that each view of eschatology, whether premillennialism, postmillennialism, or amillennialism, has its unique characteristics and insights, but without a comprehensive, coherent and integrative conceptual framework for the Kingdom, any one view of eschatology poses difficulties and jeopardizes the advancement of the Gospel of the Kingdom. The study finds that the two-kingdom doctrine of Luther and Calvin, together with Barth’s doctrine of Law and Gospel, support an understanding of the universal Lordship of Christ over both the church (the spiritual realm) and the world (the civil realm), that Ladd’s ‘inaugurated eschatology’ appropriately synthesises the views of ‘consistent eschatology’ and ‘realized eschatology’ as ‘one redemptive event in two parts’, and that E. Stanley Jones’ ‘total Kingdom’ concept effectively summarises God’s comprehensive plan for human life. For the last century, however, the evangelical church has been preoccupied with an overemphasis on individual pietistic experience, vertical relationship with God, personal conversion and over-reaction to the social gospel movement. The relative non-participation of the evangelical church in action for social justice evidences an uneasy conscience; their narrow interpretation of the Kingdom of God has resulted in the church’s withdrawing from social involvement as well as obscuring the horizontal relationship between humanity and creation. The study concludes that Christianity is not an abstract concept but is concerned with the eschatological hope of the Kingdom of God and with its embodiment through the church on earth, which implies the formation of a renewed socio-political reality. The church is thus the prototype of the Kingdom of God, with a mandate to display God’s justice as the divine redemptive plan that will culminate in the restoration of the communion of all humanity in God. In seeking a balance between this concept of the Kingdom and the church’s mission of evangelism and social justice, the study finds that there is a need to call the evangelical church to incarnate the Word of God in proclamation and action – an integrated mission of evangelism and social justice.
Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.

There are few issues more worthy of our attention as Christians in the twenty-first century than that of justice and its counterpart, injustice. Much current comment or debate is understandably subjective, for who can say with any degree of accuracy what is just? Justice, therefore, is often perceived as a relative term. Mankind is generally unaware of a proper and appropriate standard or principle of justice. By the very definition of its functional role in society, the church should not be ignorant of such matters. Sadly, however, that has not always been the case. The research undertaken for this thesis has shown that, far from being a major topic of concern amongst Christian writers and theologians over the last two to three hundred years, there is, in fact, comparatively little material from which to be guided. Perhaps this is the right time for such a work. The difficulty, however, is reconciling the scope of the work with the vastness of the problem. By acknowledging a need, one is almost obliged to contribute towards the satisfying of that need. This, of course, is impossible to achieve by simply writing about it. One could almost say that "man shall not receive justice by pen alone, but by every decree, statute and principle of goodness, virtue and righteousness that is found in God being characterised in the lives of his people". At the end of this thesis, many questions will have been raised; many will yet remain unanswered. I offer no apology for that, for it is as much a testimony to the mystery of God as it is an acknowledgment of man's finiteness. The problem of suffering is not an easy one to answer - nor should it be. The prerequisite of seeking to address the issue is a recognition that to approach it in a cavalier fashion will render any debate futile. Indeed, the problem is further enhanced by a watered-down response. In this respect, truth and faith are inseparable. Many have erringly aborted any attempt to search for truth, unsure of how secure their faith would remain in the process. But absolute truth testifies to God's nature and attributes absolutely. Surely that can only quicken faith. What I suspect most mean when they say they are not sure enough of their faith to expose it to so deep a truth is that they are more protective of their preconceived ideas than they are perhaps willing to admit. Truth must be embraced, however, no matter how unpleasant it may at first appear. Unless the problem is faced, it remains a nagging obstacle, chewing away at our subconscious. Of course, the fact that this is a theological presentation and not a philosophical one will already assume certain preconceptions. It is inconceivable to the present writer, for instance, that God could purpose anything other than good, being inherently incapable of planning evil. The problem for the philosopher is already somewhat mitigated by a denial of these truths. Christian theism, on the other hand, finds its enigma enhanced. Although this work is to be submitted in the first instance as Milling the requirements of a doctoral degree, its primary purpose is not merely literary but practical. It is my firm conviction that this should be true of any theological treatise, for these are weighty matters that are not simply to be pondered -they demand action. Knowledge is good, but it is not an end in itself; it must always be but the initial step to producing change, even if such a transformation is only in our understanding of the problem. In many ways, I would agree with the primary themes of Shakespeare's play, 'King Lear'. Here, the dramatist suggests that suffering which includes a spiritual dimension is often more severe than physical affliction, that it may be precipitated by moral evil, and that there is always the potential for suffering to become a catalyst for change. In the context of a work such as this, it would be more than a little ambitious of me to attempt to cover the whole gamut of human suffering. If the Christian faith stands at all, however, then it must certainly stand for integrity. Facts must, therefore, be faced honestly. I will attempt to address the problems normally associated with the pain issue with wisdom where it allows, with an acknowledgment of lack of understanding where that is called for, but - at least as importantly - without guile. By beginning with an in depth look at the problem of (the existence of) evil from a biblical perspective and the various theories attached to that problem, the present writer intends to set the scene for the journey that follows. Suffering as a direct consequence of the Fall of Adam is the logical first step in that journey, followed by a character analysis of three Old Testament saints and how each responded to specific suffering in their own lives. A brief précis of Israel's history in the Old Testament is brought up-to-date with a look at the atrocities of the Holocaust, arguably the most abhorrent scenario of suffering in both intensity and magnitude inflicted by man upon man, with one exception. As the hinge upon which the door of history turns, the Incarnation event is key to all that both preceded and came after it. The Sufferings of Christ, therefore, are pivotal to our understanding of the principle of suffering, not only for his disciples down the ages, but also those who are deemed innocent and, indeed, the finally reprobate.
Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2004.

O plano deste estudo se caracteriza por entender a relação entre lei divina e lei humana concebida por Agostinho no L. I de O Live-Arbítrio e no L. XIX de A Cidade de Deus. Assim almejamos analisar primeiramente a relação entra as duas leis no L. I do diálogo e posteriormente confrontá-la com a análise retirada da Cidade de Deus, verificando as possíveis implicações de uma reformulação no entendimento da política para Agostinho. Desse modo, pretendemos evidenciar como Agostinho reformulou seu pensamento sobre as duas leis e mostrar as conseqüências de tal mudança em noções como justiça, paz, Estado, guerra e escravidão
The purpose of this study is defined by understanding the relationship between divine law and human law conceived by Augustine in On Free Choice of the Will, book I, and The City of God, book XIX. Thus, we aim first to analyse the relation among the two laws in the dialogue, then comparing it with the analysis from The City of God by checking possible implications of a reformulation in the understanding of politics for Augustine. As such, we intend to show how Augustine reformulated his thought about the two laws and the consequences of such a change in notions as justice, peace, State, war and slavery

Cet ouvrage etudie non pas un concept (fortune, hasard), mais la famille de tyche dans son developpement historique; il se fonde sur des sources tres variees (epigraphiques, iconographiques. . . ), mais les limites retenues (fin du veme siecle) lui donnent un contenu resolument litteraire : examen des mots, de leurs relations (affinite, opposition, synonymie. . . ) et de leur contexte. Limitee chez homere a deux verbes exprimant la fabrication, ou le resultat, la rencontre et parfois la coincidence, la famille de tyche s'enrichit de mots positifs puis negatifs. Se rapportant chez pindare a la victoire athletique, les termes expriment chez eschyle l'evenement malheureux, opposition qui recouvre des similitudes (memes images : balance, gouvernail), et fonde l'unite de la notion. Expression de la justice divine chez eschyle, tyche est chez sophocle et herodote soumis a la loi de l'alternance : c'est le moment de la "fortune divine et necessaire", et de cet anneau de polycrate revenant a son proprietaire. Chez euripide, tyche n'obeit plus a aucune regle : multiplication des pluriels, disparition des images d'equilibre, relation avec le coup de de, le tirage au sort et la trouvaille fortuite. Mais les dieux agissent parfois comme elle, de sorte que l'homme s'interroge sur leur realite et se met a croire en tyche. Cependant les rationalistes refusent ce pouvoir plus irrationnel encore, et refutent tyche comme cause, s'ils l'acceptent comme resultat. .
This work does not make a study of a concept (fortune, chance), but of the tyche's family in her historical development, with the help of the largest documentation (epigraphical, iconographical. . . ); however, the terminus which has been chosen (end of the vth. Century) gives to this study a content fundementally literary: analysis of the words, of their connections (affinity, opposition, synonyms), and of their context. Limited in homer to two verbs, which express the manufacture or the result, the encounter and sometimes the coincident, the family of tyche grows larger (positiv, then negativ words). In the pindaric odes, this terms refer to the athletic victory, and they represent in the aeschylean drama the infortunate event, opposition which recovers any similarities (same metaphors : balance, rudder), and makes the notion's unity. Realization of the divine justice in aeschylus, tyche is in sophocles and herodotus obedient to the law of alternance : its the time of the divine necessary fortune and of this ring which comes back to his owner. In euripides, tyche no longer obeys any rule : plenty of plurals, disappearance of all the stability's images, relation with the dice, the lot and the lucky find. But the gods sometimes behave as she does, so that the man doubts their reality and begins to believe her. .

Ce travail a pour objectif d’étudier certaines représentations – écrites et imagées – des exécutions capitales en France, dans la seconde moitié du XVIe siècle et les premières décennies du XVIIe siècle. Ces exécutions sont nombreuses à une époque marquée par d’importants troubles politiques et religieux. Elles ont lieu en place publique, se veulent édifiantes et exemplaires pour les spectateurs, et affirment l’autorité du souverain, qui restaure l’ordre dans le royaume. Cette étude s’organise autour des trois figures fondamentales de la punition : le roi, le peuple et le condamné. La punition entretient toujours un lien très étroit avec l’autorité qui châtie. Nous verrons que les réflexions de Foucault autour du supplice se vérifient dans certaines sources, mais que les écrits et les images ne font pas obligatoirement de ce spectacle une affirmation de l’autorité royale, ni de la justice divine, parfois problématiques. Dans les sources écrites, les spectateurs réagissent souvent à l’exécution capitale, et il arrive que les auteurs expliquent les violences populaires dans un cadre extra-judiciaire, comme une tentative de rétablir l’ordre et la justice. Le condamné, lui, est à la fois « acteur » du supplice par son comportement sur l’échafaud et « victime ». Un certain nombre de constantes se dégage de la représentation du condamné, liées à son sexe et son âge, à la religion des auteurs et aux types de textes et d’images dans lesquels il est dépeint. Ce travail, qui envisage des contextes politiques et religieux différents et compare des sources très diverses, entend montrer que la littérature et l’iconographie construisent une image complexe du spectacle de l’exécution capitale, en particulier à travers les motifs de l’ordre et du désordre qui les traversent.

Ce travail a pour objectif d’étudier certaines représentations – écrites et imagées – des exécutions capitales en France, dans la seconde moitié du XVIe siècle et les premières décennies du XVIIe siècle. Ces exécutions sont nombreuses à une époque marquée par d’importants troubles politiques et religieux. Elles ont lieu en place publique, se veulent édifiantes et exemplaires pour les spectateurs, et affirment l’autorité du souverain, qui restaure l’ordre dans le royaume.Cette étude s’organise autour des trois figures fondamentales de la punition : le roi, le peuple et le condamné. La punition entretient toujours un lien très étroit avec l’autorité qui châtie. Nous verrons que les réflexions de Foucault autour du supplice se vérifient dans certaines sources, mais que les écrits et les images ne font pas obligatoirement de ce spectacle une affirmation de l’autorité royale, ni de la justice divine, parfois problématiques. Dans les sources écrites, les spectateurs réagissent souvent à l’exécution capitale et il arrive que les auteurs expliquent les violences populaires dans un cadre extra-judiciaire, comme une tentative de rétablir l'ordre et la justice. Le condamné, lui, est à la fois « acteur » du supplice à travers son comportement sur l’échafaud et « victime ». Ce travail, qui envisage des contextes politiques et religieux différents et compare des sources très diverses, entend montrer que la littérature et l’iconographie construisent une image complexe du spectacle de l’exécution capitale, en particulier à travers les motifs de l’ordre et du désordre qui les traversent
Our thesis focuses on the representations – textual as well as illustrated – of capital punishments in France, during the second half of the 16th century and the first decades of the 17th century. This period, marked by significant political and religious troubles, saw a large number of public executions, aimed to be edifying and admonitory examples for the audience and to assert the sovereign’s authority to restore order in the realm. This study is centered around the three crucial characters of the punishment: the king, the public and the convicted person. The punishment is always closely linked to the authority which chastises. We’ll see that Foucault’s thoughts about capital punishment are relevant for some sources, but that the writings and the images do not necessarily present this spectacle as an assertion of royal authority, nor of divine justice, sometimes problematical. In the written sources, the audience often react to the execution and authors also attempt to re-establish justice and order during the descriptions of violent popular actions. As for the convicted, they are both “actors” of the executions, through their behaviour on the scaffold, and “victims”. Some traits appear in the convicted’s representations, considering their sex, their age, the religious beliefs of the authors and the different types of texts and images where the convicted are depicted. This study, which considers different political and religious situations and compares very diverse sources, aims to show that literature and images give a complex image of capital punishments’ spectacle, especially through the motifs of order and disorder

Scholarship has tended to depict John Owen as a “Reformed catholic” attempting a synthesis of Reformed principles with a largely Thomist doctrine of God. In this thesis, I argue that this depiction risks losing sight of those aspects of Owen's doctrine of God that are intended to support a distinctly Protestant account of the economy of grace. By an examination of the principles of divine government, I argue that Owen employs the theme of God's “dominion” in order to establish the freedom and gratuity of God's grace, and to resist theologies that might otherwise use the doctrine of creation to structure and norm God's government of creatures. In chapter one, I argue against prevailing readings of Owen's thought that his theology of the divine will is, in fact, “voluntarist” in nature, prioritizing God's will over his intellect in the determination of the divine decree. I show that Owen regards God's absolute dominion as an entailment of his ontological priority over creatures. Chapters two and three examine the character of God's dominion over creatures in virtue of their “two-fold dependence” upon him as both Creator and Lawgiver. Chapter four takes up Owen's theology of God's remunerative justice in the context of his covenant theology. I show here that his doctrine of divine dominion underwrites his critique of merit-theology and attempts to establish the gratuity of that supernatural end to which humans are destined. Finally, in chapter five, I examine the principles of God's mercy, expressed in the work of redemption, where I demonstrate how Owen's conception of divine dominion underwrites the freedom of God in election and his account of particular redemption.

Made available in DSpace on 2016-04-29T14:27:19Z (GMT). No. of bitstreams: 1 Ronald Lobo.pdf: 1081187 bytes, checksum: b9124717e299fd8f59bc6fe1edd15974 (MD5) Previous issue date: 2011-05-12
The aim of the present study is to propose a reading of the book of Isaiah 58,1-12 which deals with a genuine fasting. The prophecy of Trito Isaiah, is intrinsically connected to justice and righteousness. As for the exegetical study the synchronic perspective is used. The study of literary aspect and historical context leads us to situate the perícope at the beginning of post-exilic period around 538-520 b.C. The exiled judean community returns to the homeland, and tries to reconstruct itself at the beginning of the Persian rule. In this context, the prophet s criticism tries to correct the religious practice, the fast as it is practiced, cut off of social solidarity with the fragile groups like those of hungry, naked and homeless. Through eight innovative forms of doing justice and righteousness the text proposes a new fast. Orders the end of all forms of oppression and on the counterpart proposes sharing of bread, clothing and boarding. The proposal goes ahead, asks for sharing of one s own life through a radical solidarity. For those who practice genuine fast, the LORD promises his continuous presence, the necessary protection and a happy future. The dissertation is divided into four parts, all along, the commentary style prevails. The study wants to contribute, the understanding of fasting in present time, in the hopes and problems our society faces today
O presente estudo tem como meta propor uma leitura de Isaías Is 58,1-12 que fala de verdadeiro jejum. Na profecia de Trito Isaías, está intrinsecamente vinculada à prática da justiça e do direito. Quanto à metodologia exegética, a pesquisa é conduzida por meio da perspectiva sincrônica. O estudo literário e o contexto histórico da perícope levam-nos situá-lo no início do pós-exílio, por volta dos anos 538-520 a.C. A comunidade dos judeus exilados regressou à pátria sob o domínio persa e tenta reconstruir-se. Neste contexto, a denúncia profética tem por objetivo corrigir a prática religiosa, ou seja, o jejum praticado, no caso da perícope em questão, desassociada de uma prática social solidária com os grupos frágeis como famintos, nus e desabrigados. O texto propõe um novo jejum através dos oito modos inovadores de praticar a justiça e o direito. Pede-se o fim de toda forma de opressão e exige-se a partilha do pão, da veste e da moradia. A proposta segue adiante, pede-se a partilha da própria vida através duma solidariedade radical. Aos que seguem o novo jejum, o SENHOR promete-se a sua presença continua, proteção necessária e um futuro feliz. O trabalho divide-se em quatro partes, prevalece o estilo de comentário. Este estudo quer contribuir com a atualização do sentido e da prática do jejum nos dias de hoje, a partir dos desafios e das esperanças de nossa sociedade

Submitted by Gustavo de Mello Sá Carvalho Ribeiro null (gustavo.fcl2010@yahoo.com.br) on 2016-06-08T02:26:05Z No. of bitstreams: 1 A mão pronta e a divina.pdf: 905826 bytes, checksum: dcbb5b013c34206340b4e57899848511 (MD5)
Approved for entry into archive by Ana Paula Grisoto (grisotoana@reitoria.unesp.br) on 2016-06-08T18:45:23Z (GMT) No. of bitstreams: 1 ribeiro_gmsc_me_arafcl.pdf: 905826 bytes, checksum: dcbb5b013c34206340b4e57899848511 (MD5)
Made available in DSpace on 2016-06-08T18:45:23Z (GMT). No. of bitstreams: 1 ribeiro_gmsc_me_arafcl.pdf: 905826 bytes, checksum: dcbb5b013c34206340b4e57899848511 (MD5) Previous issue date: 2016-05-06
Le sujet de la recherche est la construction de la notion de justice dans les contes de Sagarana et Primeiras estórias de Guimarães Rosa. L'objectif principal est vérifier et analyser la façon dont, dans les récits sélectionnés, l'écrivain présente la question de la justice. Il est également important de vérifier que le traitement de cette question est compatible avec l'espace socio-historique représenté dans les compositions. Par conséquent, la thèse porte sur l'analyse des éléments narratifs, comme l'histoire, le narrateur, les personnages et l'espace social. Le corpus comprend les récits suivants: "O burrinho pedrês", "Duelo", "São Marcos", "Corpo fechado", "Conversa de bois" et "A hora e vez de Augusto Matraga" de Sagarana, et "Os irmãos Dagobé" et "Fatalidade" de Primeiras estórias. Nous nous rendons compte que la justice construite dans les histoires ont généralement deux formes de manifestation: la justice humaine, tenue par les mains des personnages, parce que l'État n'est pas présent dans le sertão; et de la justice divine, appelée de providence de Dieu, qui gouverne la plupart des événements des histoires. La base théorique de la recherche é regroupée en trois lignes: d'abord, critiques à propos de la production de Rosa en général, tels que "De Sagarana a Grande sertão: veredas" de Benedito Nunes, dans lequel l'auteur présente un aperçu des trois premiers livres de Guimarães Rosa, comme une compréhension du général et, plus particulièrement, la critique de notre corpus, par exemple, Fórmula e fábula de Willi Bolle, où l'écrivain expose que les caractéristiques des récits de Sagarana sont le moralisme et le conservatisme, de sorte que, chaque fois qu'un fait moralement négative est considéré dans l'histoire, une pénalité est établie (si la justice divine ou la humaine); deuxièmement, les textes traitant de la question de la justice abordées dans des histoires, telles que Estudos de filosofia do direito de Tércio Sampaio Ferraz Jr., dans lesquels nous avons des informations sur l'origine de la division de la justice en humaine et divine; A justiça popular em Cabo Verde de Boaventura de Sousa Santos; Filosofia do direito de Paul Nader, etc. Enfin, des essais sur les catégories narratives, notre instrument d'analyse littéraire, comme O discurso da narrativa de Genette, ce qui permet de mieux développer la lecture de la façon dont ces catégories construisent, dans les histoires, les manifestations de la justice. Enfin, on conclut que l'absence de l'État dans la plupart des contes est la raison de la justice par les mains des personnages. Cependant, il y a aussi la justice divine : un sens de justice qui va au-delà du temps et de l'espace dans lequel il est inséré, ce qui est tout-puissant et organise les faits. Cette manifestation est très important dans tous les contes analysés: il est comme si une main divine providentielle conduit les événements à la fin.
O tema da pesquisa é a construção do conceito de justiça em contos de Sagarana e de Primeiras estórias de Guimarães Rosa. O objetivo principal é levantar e analisar os modos como, nas narrativas selecionadas, o escritor apresenta a questão da justiça. Interessa verificar também se o tratamento dessa matéria coaduna-se com o ambiente sócio-histórico representado nas composições. Para tanto, a dissertação ocupa-se com a análise de elementos narrativos, como a história, o narrador, as personagens e o espaço social. O corpus do trabalho é constituído pelas seguintes narrativas: “O burrinho pedrês”, “Duelo”, “São Marcos”, “Corpo fechado”, “Conversa de bois” e “A hora e vez de Augusto Matraga”, de Sagarana, e "Os irmãos Dagobé" e "Fatalidade" de Primeiras estórias. Percebemos que a justiça construída nos contos tem, geralmente, duas formas de manifestação: a justiça humana, realizada pelas próprias mãos das personagens, tendo em vista que o Estado não está presente no sertão; e a justiça divina, chamada de providência de Deus, que rege muitos dos acontecimentos das histórias. O embasamento teórico da pesquisa é agrupado em três linhas: primeiramente, crítica sobre a produção rosiana em geral, como “De Sagarana a Grande sertão: veredas” de Benedito Nunes, em que o autor apresenta um panorama dos três primeiros livros de Guimarães Rosa, de certa maneira introduzindo-nos na compreensão do geral, e mais particularmente, a crítica sobre nosso corpus como, por exemplo, Fórmula e fábula de Willi Bolle, em que o crítico aponta como características das narrativas de Sagarana, o moralismo e o conservadorismo, de maneira que, sempre que um fato de valor considerado moralmente negativo ocorre na história, uma sanção é estabelecida (seja ela de justiça divina ou de mão própria); em segundo lugar, textos que tratam do tema da justiça abordado nos contos, como Estudos de filosofia do Direito de Tércio Sampaio Ferraz Jr., em que temos informações sobre a origem da divisão da justiça em humana e divina; A justiça popular em Cabo Verde, de Boaventura de Sousa Santos; Filosofia do direito, de Paulo Nader, entre outros. Por último, ensaios sobre as categorias da narrativa, nosso instrumento de análise literária, como Discurso da narrativa de Genette, que nos possibilita desenvolver melhor a leitura de como essas categorias constroem, ao longo dos contos, as manifestações da justiça. Finalmente, conclui-se que a ausência do Estado, na maioria dos contos, leva as personagens a fazer justiça pelas próprias mãos. Entretanto, surge também a justiça divina: uma ideia de justo que vai além do tempo e do espaço em que ela se insere, que é onipotente e arranja os fatos. Tal manifestação tem presença muito forte em todos os contos analisados: é como se houvesse uma mão divina providencial que coordenasse os acontecimentos, fatalmente, para seu desfecho.
The theme of the research is the construction of the concept of justice in tales of Sagarana and Primeiras estórias of Guimarães Rosa. The main goal is to raise and analyze the ways in which, in selected narratives, the writer presents the question of justice. Interests also check that the treatment of this matter is consistent with the socio-historical environment represented in the compositions. Therefore, the thesis is concerned with the analysis of narrative elements, as the story, the narrator, the characters and the social space. The work corpus consists of the following narrative: "The Pedrês donkey", "Duel", "San Marco", "Unbreakable," "Talk of oxen" and "Time and time of Augusto Matraga" Sagarana, and "the brothers Dagobé" and "Fatality" First of stories. We realize that justice built in stories generally have two forms of manifestation: the human justice, held by the very hands of characters, given that the state is not present in the backcountry; and divine justice, called the providence of God, which governs many of the events of the stories. The theoretical basis of the research is grouped into three lines: first, critical about Rosa's production in general, such as "From Sagarana the Great backlands" Benedito Nunes, in which the author presents an overview of the first three books of Guimarães Rosa, in a way introducing us to understand the general and more particularly the criticism of our corpus, for example, Formula and fabled Willi Bolle, where the critical points as characteristics of Sagarana narratives, moralism and conservatism, so that, whenever a fact morally negative value is considered in history, a penalty is established (whether of divine justice or person); second, texts dealing with the justice issue addressed in stories such as studies of philosophy of law Tertius Sampaio Ferraz Jr., in which we have information about the origin of justice division in human and divine; The popular justice in Cape Verde, Boaventura de Sousa Santos; Philosophy of law, Paul Nader, among others. Finally, tests on narrative categories, our literary analysis instrument, such as Speech of Genette's narrative, which enables better develop the reading of how these categories build over the stories, the manifestations of justice. Finally, it was concluded that the absence of the state in most tales, takes the characters to take the law into their own hands. However, there is also the divine justice: a sense of fair that goes beyond time and space in which it is inserted, which is omnipotent and arranges the facts. This event has very strong presence in all the tales analyzed: it is as if a providential divine hand to coordinate the events, bound to its outcome.

Au XVIe siècle, nous assistons à deux types de récits criminels : dans la presse, les faits divers, produits sous la forme de « canards », et dans la littérature, les histoires tragiques, forme narrative brève essentiellement véridique et à tonalité pathétique. Lorsque Pierre Boaistuau, appelé aussi Launay, publie Les Histoires tragiques, il sélectionne six récits parmi les Novelle de Matteo Bandello. Le travail de Boaistuau ne se limite pas à la traduction de ces textes mais également à la fondation d’un genre qu’est l’histoire tragique. François de Belleforest, son ami, en poursuit la traduction et en varie les sources ; il publie entre 1559 et 1582 sept volumes d’histoires tragiques. Notre étude porte sur la justice, un thème clé pour comprendre les textes de ces deux auteurs. En effet, leurs récits révèlent un intérêt particulier pour les différentes formes de justice (humaine, naturelle et divine), pour le procès judiciaire et ses protagonistes. Nous analysons tous ces points ainsi que le thème de la transgression à travers différents crimes, principalement les crimes de paillardise (« macquerellage », rapt, viol et adultère). Notre réflexion porte également sur le châtiment et ses fonctions ainsi que sur le comportement du condamné au moment de son exécution. Enfin, nous nous intéressons aux stratégies discursives déployées par nos auteurs notamment à la rhétorique judiciaire et à la rhétorique délibérative. Les enjeux soulevés à travers l’étude du discours rhétorique permettent d’explorer les liens entre le discours judiciaire et le discours politique et donc entre justice et politique. Somme toute, la dernière partie de notre travail permet de cerner les rapports entre rhétorique, justice et politique
In the sixteenth century, two types of criminal narratives predominate: short news items in the press, printed separately as canards, and brief narrative literary forms that constitute the tragic story genre, combining truth with a tone of pathos. When Pierre Boaistuau, also called Launay, publishes Les Histoires tragiques, he selects six stories from Matteo Bandello’s Novelle. Boaistuau's work is not limited to the translation of these texts but also establishes the tragic story genre. His friend François de Belleforest continues the translation and varies the sources; between 1559 and 1582 he published seven volumes of tragic stories. My thesis focuses on justice, a key theme for understanding the texts of these two authors. Indeed, their stories reveal a particular interest in the different forms of justice (human, natural and divine), in the judicial process and in its protagonists. I analyze all these points as well as the theme of transgression through an examination of various crimes, mainly crimes of debauchery ("macquerellage" –sex trafficking–, abduction, rape and adultery). I also consider the different functions of punishment as well as the behavior of the convicted person at the time of execution. Finally, I am interested in the discursive strategies deployed by these authors, including judicial rhetoric and deliberative rhetoric. The issues raised through the study of rhetoric make it possible to explore the links between judicial discourse and political discourse and therefore between justice and politics. The summative, final part of our work further elucidates the relationships between rhetoric, justice and politics

Democratic theorists have influentially argued that inclusive deliberation, where citizens voice their concerns and exchange justifications, is crucial to democracy. However, this deliberative ideal has come under sustained attack for being excessively utopian. As a result, to make this ideal more relevant and action-guiding, the present thesis investigates what norms should govern deliberation in political settings marked by severe social divisions. After motivating this project (Chapter 1), I defend the following account of deliberation. Although the requirement that deliberators appeal to shared reasons is morally attractive, even the weakest variant of this norm risks excluding too many considerations from the public deliberation of divided societies. To offset these exclusionary tendencies, I argue that public deliberation should give a greater role to emotionally-charged forms of speech, such as narrative (Chapter 2). Now, this last suggestion might seem overly inclusive, by opening the door for intensely angry narratives and for narratives expressing degrading or disrespectful views. In response to this 'overinclusiveness' concern, I argue 1) that degrading or disrespectful public speech is best countered through state-backed counterspeech, rather than through coercive legal norms that forcibly eliminate it from public discourse (Chapter 3) and 2) that narratives expressing anger in fact have a crucial epistemic role to play in divided societies, by enhancing our understanding of persisting injustices (Chapter 4). The final two chapters address a pressing worry: that the deliberative norms I advance demand too much of actual citizens. One might think that if citizens distrust each other and are highly ignorant about politics, they will be unable to deliberate fruitfully. But these problems are not decisive against my account. Chapter 5 investigates how the kind of public dialogue I defend offers important resources for rebuilding trust and goodwill in divided societies. As for political ignorance, Chapter 6 demonstrates that it is equally problematic for other political systems, democratic and non-democratic. Since this ignorance threatens all accounts, the solution is not to abandon inclusive deliberation, but rather to tackle political ignorance itself.

Orientador: Maria Célia de Moraes Leonel
Banca: Júlio César Franceschet
Banca: Antônio Donizeti Pires
Resumo: O tema da pesquisa é a construção do conceito de justiça em contos de Sagarana e de Primeiras estórias de Guimarães Rosa. O objetivo principal é levantar e analisar os modos como, nas narrativas selecionadas, o escritor apresenta a questão da justiça. Interessa verificar também se o tratamento dessa matéria coaduna-se com o ambiente sócio-histórico representado nas composições. Para tanto, a dissertação ocupa-se com a análise de elementos narrativos, como a história, o narrador, as personagens e o espaço social. O corpus do trabalho é constituído pelas seguintes narrativas: "O burrinho pedrês", "Duelo", "São Marcos", "Corpo fechado", "Conversa de bois" e "A hora e vez de Augusto Matraga", de Sagarana, e "Os irmãos Dagobé" e "Fatalidade" de Primeiras estórias. Percebemos que a justiça construída nos contos tem, geralmente, duas formas de manifestação: a justiça humana, realizada pelas próprias mãos das personagens, tendo em vista que o Estado não está presente no sertão; e a justiça divina, chamada de providência de Deus, que rege muitos dos acontecimentos das histórias. O embasamento teórico da pesquisa é agrupado em três linhas: primeiramente, crítica sobre a produção rosiana em geral, como "De Sagarana a Grande sertão: veredas" de Benedito Nunes, em que o autor apresenta um panorama dos três primeiros livros de Guimarães Rosa, de certa maneira introduzindo-nos na compreensão do geral, e mais particularmente, a crítica sobre nosso corpus como, por exemplo, Fórmula e fábula de Willi Bolle, em que o crítico aponta como características das narrativas de Sagarana, o moralismo e o conservadorismo, de maneira que, sempre que um fato de valor considerado moralmente negativo ocorre na história, uma sanção é estabelecida (seja ela de justiça divina ou de mão própria); em segundo lugar, textos que tratam do tema da justiça abordado nos contos, como Estudos de...
Résumé: Le sujet de la recherche est la construction de la notion de justice dans les contes de Sagarana et Primeiras estórias de Guimarães Rosa. L'objectif principal est vérifier et analyser la façon dont, dans les récits sélectionnés, l'écrivain présente la question de la justice. Il est également important de vérifier que le traitement de cette question est compatible avec l'espace socio-historique représenté dans les compositions. Par conséquent, la thèse porte sur l'analyse des éléments narratifs, comme l'histoire, le narrateur, les personnages et l'espace social. Le corpus comprend les récits suivants: "O burrinho pedrês", "Duelo", "São Marcos", "Corpo fechado", "Conversa de bois" et "A hora e vez de Augusto Matraga" de Sagarana, et "Os irmãos Dagobé" et "Fatalidade" de Primeiras estórias. Nous nous rendons compte que la justice construite dans les histoires ont généralement deux formes de manifestation: la justice humaine, tenue par les mains des personnages, parce que l'État n'est pas présent dans le sertão; et de la justice divine, appelée de providence de Dieu, qui gouverne la plupart des événements des histoires. La base théorique de la recherche é regroupée en trois lignes: d'abord, critiques à propos de la production de Rosa en général, tels que "De Sagarana a Grande sertão: veredas" de Benedito Nunes, dans lequel l'auteur présente un aperçu des trois premiers livres de Guimarães Rosa, comme une compréhension du général et, plus particulièrement, la critique de notre corpus, par exemple, Fórmula e fábula de Willi Bolle, où l'écrivain expose que les caractéristiques des récits de Sagarana sont le moralisme et le conservatisme, de sorte que, chaque fois qu'un fait moralement négative est considéré dans l'histoire, une pénalité est établie (si la justice divine ou la humaine); deuxièmement, les textes traitant de la question de la justice abordées dans des histoires, telles que...
Mestre

This study aimed to examine previous empirical literature indicating that death penalty support contains a divide among Blacks and Whites and a gap among males and females. Previous literature has indicated that there has been a persistent racial divide and gender gap in death penalty support that has spanned over 60 years of research. Attempts to attenuate these divides have failed to fully explain why Whites are more likely than Blacks to support the death penalty and men are more likely than women to support the death penalty. This study proposes the use of empathy to control for these divides because research has indicated that those who are more empathic tend to be less punitive. Using data collected from a survey conducted on Amazon’s Mechanical Turk, a paid task website, this study attempted to attenuate the racial divide and gender gap by controlling for empathy. The sample consisted of 403 usable surveys that contained questions that measured sociodemographic characteristics, three measurements of empathy (cognitive, affective and ethnocultural), death penalty support, and attribution styles. The results indicated that there was not a racial divide or gender gap in death penalty support despite over 60 years of research indicating otherwise. Furthermore, this study failed to find a significant relationship between cognitive and affective empathy with death penalty support. This study did find a relationship between attribution styles and death penalty support as well as ethnocultural empathy with death penalty support. Individuals who scored higher on the situational attribution style were less likely to support the death penalty. Those who scored higher on the ethnocultural empathy scale were also less likely to support the death penalty. Future research should refrain from testing with Amazon’s Mechanical Turk as was not generalizable to the United States population. Research should be continued on different samples that have been shown to be more reliable than online surveys. Finally, research should be continued beyond empathy to examine what effects other controls have on the racial divide and gender gap in death penalty support.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-09-05T20:43:47Z No. of bitstreams: 1 CELMA LAURINDA FREITAS COSTA.pdf: 3422328 bytes, checksum: fc675f3b815607b9b21190c737092f55 (MD5)
Made available in DSpace on 2018-09-05T20:43:47Z (GMT). No. of bitstreams: 1 CELMA LAURINDA FREITAS COSTA.pdf: 3422328 bytes, checksum: fc675f3b815607b9b21190c737092f55 (MD5) Previous issue date: 2018-08-27
The present theoretic-empiric research analyses the “Project Mediation is Divine!” and its implementation in the “Mediation Space of Sacred Family”, in Goiânia, Goiás. The work aims to assess the place of this project in the inter-relation between the Tribunal of Justice of Goiás (TJ-GO) and religion, in order to share functions to promote the solution of conflicts by means of agreement in mediations before the proceedings. The research also aims to study the importance of the role of the State and Church, two social institutions apparently split by the contemporaneous secularization based on the law of laicity. It is understood that the religious pluralism and the religious plausibility sustain the dynamic of Brazilian laicity, characteristically relative. It is also understood that Law does not discipline only behaviors in different spaces of society in the name of social cohesion, but ensures the institutional coexistence between the laic and religious relation, in order to construct the pragmatic of culture and peace. The main theoretical framework is the conceptual basic notions of Peter Berger and Thomas Luckmann about the social construction of reality, associated with the semiotic interpretation of culture and religion of Clifford Geertz. These two theoretical tendencies, built by the empiric investigation, assessed the social structure and the cultural relations of the individuals. Once they face this structure or the structure of the institutions, at the same time, they analyzed their acts in their social relations, registering that this dialectic process or motion of double aspect promotes fundamental mutations in society due to the force of individual conscience (the community). From this conceptual framework, it was used the nonparticipant observation and applying the theoretical notions of Maria Laura P.B. Franco and some Brazilian authors about interpretative technics of content analysis and discourse analysis in the messages between the TJ-GO and the “Mediation Space of Sacred Family”. It is considered that the “Project Mediation is Divine!” consists in a phenomenon of social pragmatic transversality, crossing the normativity of state laicity and the normality of Christian religious tradition and non-religious in a fundamental dialectic process. Aiming to a laic-religious innovation that evaluates possible to conciliate the ordering justification of the past with plausible individualized, secular and religious experiences in a joint, democratic and cooperative effort to perform the western world global proposal of development of culture of social peacemaking by the pacific conflict solutions. The boundaries are broken and open ways to a new religiosity of the XXI century: the peace and social justice – that has the religious plausibility as a supplying mechanism of sense and social cohesion in the secular and laic Brazilian State.
Esta pesquisa teórico-empírica analisa o “Projeto Mediar é Divino!” e a sua implementação no “Espaço Mediar Sagrada Família”, em Goiânia, Goiás, tendo por objetivo avaliar o lugar desse projeto na inter-relação entre o Tribunal de Justiça de Goiás (TJ-GO) e a religião, que compartilham funções para promover a resolução de conflitos por meio do consenso em mediações pré-processuais. A pesquisa também visa sondar a importância da conjugação dos papéis do Estado e da Igreja, duas instâncias sociais aparentemente divididas pela contemporânea secularização baseada na lei e pela laicidade. Pressupõe-se que o pluralismo religioso e a plausibilidade religiosa sustentam a dinâmica da laicidade brasileira, caracteristicamente relativa, e que o Direito não só disciplina comportamentos em diferentes espaços da sociedade, em nome da coesão social, como garante a coexistência institucional entre as relações laicas e religiosas, assegurando a construção programática da cultura de paz. Tomam-se como principal marco teórico noções conceituais básicas de Peter Berger e Thomas Luckmann acerca da construção social da realidade, relacionadas com a interpretação semiótica da cultura e da religião de Clifford Geertz. Essas duas tendências teóricas, construídas pela investigação empírica, avaliaram a estrutura social e as relações culturais dos indivíduos diante dessa estrutura ou das instituições, ao mesmo tempo em que analisaram a atitude deles nas suas relações sociais, registrando que esse processo dialético ou movimento de aspecto duplo provoca fundamentais mutações na sociedade em razão da força viva da consciência individual (a coletividade). A partir desse arcabouço conceitual, usando-se a observação não participante e aplicandose as noções teóricas de Maria Laura P. B. Franco e de alguns autores brasileiros sobre as técnicas interpretativas da análise de conteúdo e análise de discurso nas mensagens entre o TJ-GO e o “Espaço Mediar Sagrada Família”, considera-se que o “Projeto Mediar é Divino!” consiste em um fenômeno de transversalidade social pragmática, entrecruzando a normatividade da laicidade estatal e a normalidade da tradição religiosa cristã e não religiosa numa processualidade dialética fundamental, apontando para uma inovação laico-religiosa que julga possível conciliar a justificação ordenadora do passado com plausíveis experiências individualizadas, seculares e de religiosidade num esforço conjunto, democrático e cooperativo em busca da realização da proposta global do mundo ocidental de desenvolvimento da cultura de pacificação social pela resolução pacífica dos conflitos. Rompem-se fronteiras e abrem-se caminhos para uma nova religiosidade do século XXI: a paz e a justiça social – que tem inclusive a plausibilidade religiosa como mecanismo fornecedor de sentido e de coesão social no Estado brasileiro secular e laico.

Made available in DSpace on 2014-12-17T15:12:07Z (GMT). No. of bitstreams: 1 JorgeSL.pdf: 715455 bytes, checksum: 8220d6a1b6aaa7bdb5b114e363436337 (MD5) Previous issue date: 2007-10-29
The allegory of the divided line presents one structure that divides itself into four levels of reality. Two of them move in the world of appearances or opinion, and the others into the world of being or intelligibility: eikasia and pistis, and dianoia and noesis. The difficulty is the following: if there are four levels of reality each with their respective objects that are apprehended according to a type of knowledge involved, is there an interpretation of the justice according to each level? Accordingly, our intention, after presenting the types of knowledge in the allegory of the divided line, is to demonstrate how the justice is comprehended at each level of reality. We understand that Plato uses the characters to represent levels involving different types of knowledge. The characters are Cephalus, Polemarchus, Thrasymachus, Glaucon, Adimantus and Socrates, and the comprehension about what is the justice at each level follows what these characters understand justice to be
A alegoria da linha dividida apresenta uma estrutura que se divide em quatro n?veis de realidade. Dois deles se movem no mundo das apar?ncias ou da opini?o e os outros no mundo do ser ou intelig?vel: eikasia e pistis, e di?noia e noesis. A inquieta??o ? a seguinte: Se h? quatro n?veis de realidade com seus respectivos objetos que s?o apreendidos segundo um tipo de conhecimento, existe uma interpreta??o da justi?a segundo cada um desses n?veis? Objetiva-se, portanto, ap?s a apresenta??o dos tipos de conhecimento segundo a estrutura da alegoria da linha dividida, demonstrar como a justi?a ? compreendida em cada um dos n?veis de realidade. Entende-se que Plat?o utiliza certos personagens de acordo com n?veis de realidade que envolve tipos espec?ficos de conhecimento. Os personagens s?o: C?falo, Polemarco, Tras?maco, Gl?ucon, Adimanto e S?crates, e, portanto, a compreens?o sobre o que ? a justi?a em cada um dos n?veis segue o que esses personagens entendem por justi?a

Centrado en el ámbito geopolítico de la Corona de Aragón, este trabajo se plantea el estudio de la evolución, a lo largo de la Baja Edad Media, de la iconografía relativa a la retribución de las acciones humanas en el más allá.
El papel que el juicio del alma post mortem y el Juicio Final desempeñan en la configuración visual de la retribución de las acciones morales se aborda a partir del análisis de la evolución de las concepciones acerca de la funcionalidad del más allá desde una perspectiva penal. Desde este punto de vista el camino que conduce de la bipolaridad penal románica (basada en la contraposición cielo/infierno) al más allá multifuncional que, a partir de la irrupción del purgatorio, se perfila con el gótico, se constituye en uno de sus ejes dominantes. Igualmente la caracterización de los lugares del más allá, particularmente purgatorio e infierno: su morfología, sistema penal, sociología de los condenados, etc. Todo ello en una perspectiva atenta a otros medios que como la homilética (exempla relacionados con los mecanismos de la salvación y la condenación; predicación de san Vicente Ferrer), las visiones del otro mundo, o el drama sacro, contribuirán a configurar el imaginario del más allá en la mentalidad del hombre medieval.
Se aborda también el estudio de la literatura de carácter apocalíptico que circuló abundantemente en la Confederación catalano-aragonesa a lo largo de los siglos XIV y XV y que, al hacer de la inminencia de la venida del Anticristo y del consiguiente Juicio Final uno de sus temas preferentes, contribuirá a la instalación en el entorno catalano-aragonés de una mentalidad de espera escatológica.
En un trabajo de las características de éste, tan directamente relacionado con los cuatro novísimos (muerte, juicio, infierno y gloria) difícilmente podría pasarse por alto al primero de ellos. Si bien no se entra en el análisis de la iconografía de la muerte, es indudable que la percepción del momento final, antesala del juicio en el que se decidirá el destino ultraterreno de cada alma, es un elemento a tener en cuenta. La progresiva importancia otorgada por la literatura eclesiástica al momento de la muerte en el trance de la salvación, y su vulgarización a través del Ars moriendi es en consecuencia motivo de atención específica. En los otros tres novísimos radica, sin embargo, su objetivo fundamental. También en el purgatorio que irrumpe, a partir del siglo XII en el ámbito de lo teológico y, aproximadamente un siglo más tarde, en el iconográfico, haciendo entrar en crisis la estructura bipolar del más allá vigente hasta entonces.
Importante elemento a tener en cuenta a la hora de evaluar la permeabilización de la nueva estructura funcional del más allá en los esquemas mentales de los fieles es la práctica testamentaria. Su difusión discurre en paralelo a la del culto por las ánimas del purgatorio. El estado mental de ubicación en la perspectiva del destino del alma post mortem que supone la redacción de las últimas voluntades y mandas, arroja indudablemente una luz importante respecto a lo que de ese tránsito se espera. El recurso al testamento permite constatar la coincidencia de las últimas voluntades de los creyentes, particularmente en lo que atañe a los sufragios (sobre todo la misa), con el discurso de la predicación y de la imagen, en línea con el sistema de reducción de penas que se instituye en relación con los nuevos cultos organizados en torno a ese nuevo tercer lugar del más allá.
This study, which concentrates on the geopolitical field of the Crown of Aragon in the later Middle Ages, examines the evolution of the iconography of the retribution of human actions in the otherworld.
This work addresses the artistic portrayal of the Last Judgment and the judgment of post mortem souls in the retribution. These judgments reveal the evolution of the concept of penal functionality in the otherworld. The evolution from a penal Romanesque bipolarity (based on the contrast hell/heaven) into a multifunctional (where Purgatory is introduced), is one of the predominant themes. Another common theme is the representation of places in the otherworld, particularly purgatory and hell: their morphology, penal system, sociology of the dammed, etc. The study also analyzes other media such as preaching (exempla related to the mechanisms of salvation and damnation; sermons of Saint Vincent Ferrer), the visions of the other world (the literary genre of ecstatic otherworld voyages), or the mystery plays that would contribute to shape the imaginary of the otherworld in the mentality of the medieval man.
The study also deals with the abundant apocalyptic literature that circulated the Kingdom of Aragon throughout the 14th and 15th centuries. This literature would contribute to the creation of an eschatological waiting mentality by making the imminence of the arrival of both the Antichrist and the Last Judgement one of its main topics.
Although this study does not analyze the iconography of death separately, but rather its relation to the other Last Three Things (judgment, hell and heaven), it is unquestionable that the perception of the last moment is an element the study bears in mind, since death is the threshold of the judgment when the afterlife destiny of every soul will be decided. The progressive importance that the ecclesiastical literature gives to the moment of death in the interim of salvation and its spread by means of the Ars moriendi is consequently a reason to pay it specific attention. Nevertheless, the main objective of the study lies in the other Three Last Things and the Purgatory. The appearance of purgatory in the theological circles in the 12th century and in the iconography about a century later would make the then current bipolar structure of the otherworld undergo a crisis.
Wills and testaments are important to evaluate the permeability of the new functional structure of the otherworld in the believers' mental schema. The popularization of creating such documents parallels the increase in worship for the souls in Purgatory. The mental state of those in their last moments of life, concerned about the destiny of their souls post mortem, wrote their last wishes regarding what is expected in this transit. The recourse to the will helps verify the agreement between the believers' last wishes, particularly regarding the suffrages (basically the mass), with the discourse of preaching and of images, in accordance with the system of remission of a sentence in relation with the new worship organized around this new third place of the otherworld.

This study explores the relationship between Black police officers, Black citizens, and their external environment using a group of 30 police officers and citizens to establish the connection between police officer race and perceptions by same race citizens within the context of police use of force. I use the term Black to be inclusive of African Americans as well as others of African descent without regard to their ethnicity or national origin. Criminal justice means system application whereas criminology is the study of criminal behavior. In America, there exists a history of volatility between the police and Black communities. While I recognize that many Blacks may have no direct interaction with police, in order to facilitate this research, I rely on a well-known and controversial topic, which is the use of police force within Black communities. The participants involved in the study are employees of one of three large municipal police agencies or enrolled in an institution of higher education within a southwestern state. All participants self-identify as Black or African American. I employ qualitative methods by incorporating in-depth interviews in my research approach. At the conclusion of the study, the two groups’ perception about race, police use of force, and policing are compared, using common themes to develop a shared phenomenon of what it means to be a Black police officer and the Black officer’s relationship with the Black community. I suggest that because Black police officers experience a racial/professional dynamic; their twin identification causes them to believe that the Black community and non-Black officers question their racial and professional loyalty. I also suggest that the perception of Black police officers and Black citizens and the degree of support they enjoy or lack within their respective departments and communities affects their disposition regarding race and policing. Typically, researchers treat police as a homogenous racial group. This study is important because Black officers are neglected within the literature on police use of force and Black citizens are seldom asked about citizen-police relations involving Black officers. In addition, this project examines how the roles of professional and racial subcultures influence perceptions.

Le cardinal Georges Ier d’Amboise est connu pour ses fonctions cléricales et politiques. Lorsqu’il eut atteint le faîte de sa gloire, en réunissant les fonctions apostoliques, de légat en France et en Avignon, et politique, de premier conseiller du roi Louis XII, il fit construire à Gaillon un splendide palais privé, au sein duquel il fit édifier plusieurs chapelles. Un ensemble de stalles a été construit, entre 1509 et 1518, pour la chapelle haute dont l’abside se superpose exactement à celle de la chapelle basse. Ces stalles sont conservées dans la basilique Saint-Denis, et sont la seule œuvre, parmi celles que le cardinal a commandées, qui nous soit parvenue dans une intégrité pratiquement totale. À l’image du château de Gaillon elles présentent une mixité de style propre à leur époque, alliant avec bonheur les vocabulaires gothiques et antiques. Des artisans italiens sont venus en 1509 sur le chantier, ils ont créé les panneaux de marqueterie. Parmi eux était Giovanni Barili qui a mené cette équipe. Tous les éléments innovants ont été réalisés cette année-là. Le décès du cardinal, en 1510, a bloqué le chantier qui a été repris en 1516 par Nicolas Castille. Il a créé quelques éléments mais pas suffisamment pour réaliser les quatorze stalles prévues au programme, donc elles ne sont que douze. Les éléments qui ont été restaurés ou créés sous Viollet-le-Duc n’ont pas modifié l’aspect ni l’iconographie de l’ensemble. Les scènes sculptées sont choisies dans les vies de saints ou se sont inspirées de gravures de la Margarita philosophica de G. Reisch ou des Métamorphoses d’Ovide. Les scènes marquetées font appel au Calendrier des bergers, au livre d’Heures de Louis de Laval et le dialogue entre les sibylles et les vertus les relie au recueil des Institutions Divines de Lactance. L’esprit humaniste de Georges Ier d’Amboise a donc pu se révéler dans la valorisation de l’esprit antique et le soin qu’il a mis à dispenser cette culture
Cardinal George I d'Amboise is known for his clerical and political functions. When he had reached the height of his glory, by combining the apostolic functions of legate in France and Avignon, and political functions of first counsellor to King Louis XII, he had a splendid private palace built in Gaillon, within which he had several chapels erected. A set of stalls was built, between 1509 and 1518, for the high chapel whose apse is exactly superimposed on that of the low chapel. These stalls are kept in the Basilica of St. Denis, and are the only work, among those commissioned by the cardinal, which has come down to us in almost complete integrity. Like the Château de Gaillon, they present a mix of styles specific to their time, happily combining Gothic and ancient vocabulary. Italian craftsmen came to the site in 1509 and created the marquetry panels. Among them was Giovanni Barili who led this team. All the innovative elements were realized that year. The death of the cardinal in 1510 blocked the work, which was taken over in 1516 by Nicolas Castille. He created a few elements but not enough to make the fourteen stalls planned, so there are only twelve. The elements that were restored or created under Viollet-le-Duc have not altered the appearance or iconography of the ensemble. The sculpted scenes are chosen from the lives of saints or have been inspired by engravings of G. Reisch's Margarita philosophica or Ovid's Metamorphoses. The inlaid scenes call upon the Calendar of the Shepherds, the Book of Hours of Louis de Laval and the dialogue between the sibyls and the virtues links them to the collection of the Divine Institutions of Lactance. The humanist spirit of George I d'Amboise was thus able to reveal itself in the valorization of the ancient spirit and the care he put into dispensing this culture

This is paper is an argument analysis of citizenship and its allocation using an interpretation of Linda Bosniaks theory of Divided Citizenship. The starting point of this paper is the absence of a thorough or exhaustive legal definition of citizenship and legal binding and enforceable citizenship allocation laws within international migration law. Referring primarily to the absence of principals of social justice and global ethics within the legal framework. In total this leads to a multitude of different ethical problems. Therefore, there is a need for researching and evaluating alternative definitions and principles concerning citizenship and its allocation beyond the most common ones.The research material of this paper consists of chapters from two books Spheres of Justice by Michael Walzer and Scales of Justice by Nancy Fraser. The conclusion of this paper is that the combination of the “all subjected-principle” and “the membership-principle” are best suited to the demands that a wide definition of citizenship poses. Citizenship and its allocation are today less and less dependent on the state itself and can today easily be supplemented by other institutions depending on geographic and political needs, while still using democratic governance. Therefore, it is desirable to link the allocation of citizenship to the goal of establishing participatory parity. Deliberative democracy is the necessary foundation of all political organization. All other forms of citizenships and rights are necessary preconditions for people to be able to participate in the political process and protect all equal value of all people. The denial of citizenship is always the first in a long train of abuses.

In this chapter, I show that the Sortes Astrampsychi and related lot and ticket oracles from Graeco-Roman Egypt quite frequently allude to legal issues or concrete acts of judicial life. I conclude that people asked oracles for help in legal matters, or, put differently, that the oracles formed part of the Egyptian system(s) of justice. I place this aspect of the Sortes Astrampsychi in context by discussing a selection of text types such as oracles, temple oaths, and amulet decrees dating back as far as the New Kingdom (1550 BCE) and argue that we need to interpret these texts in two ways: as texts of ritual practices and as texts of Egyptian/Ptolemaic/Roman Imperial law. I present case studies from ritual texts of Ptolemaic and Roman Egypt in Greek and Demotic where practitioners, mainly qualified temple personnel, acted as intermediates between humans and gods to find solutions in certain legal matters.

博士
國立中興大學
中國文學系所
105
Having been considered omnipotent, the deities in folk belief carry out mundane tasks such as exorcising ghosts and spirits, or driving away pestilence and ill fortune. A specific deity thus turns out to be a saviour to fulfil people’s expectations when they are in need and also conduct divine justice in human world so as to adjust the disordered back to the right track. Among the deities in folk belief, Zhong Kui is an example; he not only chases away ghosts but also catches ghosts. This dissertation aims to explore the idea of “the divine justice enforcer” of Zhong Kui. Is Zhong Kui the justice enforcer on behalf of heaven despite the fact that Zhong Kui is played as a role by the mortal in folk culture? If this is the case, how can he enforce justice on behalf of the divine? The belief of Zhong Kui is derived from the ritual, known as, “Ta Nuo,” referring to the sorcerer’s exorcism of evil spirits. Such ritual inherits the legacy of witchcraft / soothsayer (Wu) and local deities (Fang) in the ancient time. Therefore, the belief of Zhong Kui absorbs the essence of the ancient culture of Wu belief. Having been influenced by several religious movements, the significance of Wu transforms into the common idea of divine justice. Wu belief and Zhong Kui thus can be considered two sides of one folk belief. This dissertation discusses the concept of the divine justice enforcer with a focal point on the broader meaning of the divine justice (“Dao”). The idea of Dao shall not be restrictively explored in the realistic and political aspects; nor is it limited to the chivalrous spirit that conducts individual needs or life goals. This dissertation aims to broaden the idea of Dao to look at the interrelationship among the divine (Tien), the justice (Dao), and the justice enforcer (Xin-Dao) through the cosmological influence upon the meaning of human life. Nowadays, the ritual of Tiao Zhong Kui is often conducted during religious events such as the door-opening ceremony in the temple or the ritual of the altar-cleansing. It aims to drive away the unclean invisible to human eyes to purify the venue of religious events, ensuring the success of god-thanking ceremony. However, in the ritual of Tiao Zhing Kui, Zhong Kui is played as a role by human or by marionette. This dissertation intends to ask the following questions: What is the significance of the ritual of Tiao Zhong Kui as Zhong Kui is played by the mortal? From what belief can a mortal play the role of Zhong Kui? How and why can a marionette manifest the divine power of Zhong Kui? From what sources comes the practice that Zhong Kui is capable of chasing away the unclean?

Angola viveu entre 1975 e 2002, uma prolongada guerra civil. A guerra civil só terminou com a assinatura do memorando de entendimento do Lwena no dia 4 de Abril de 2002. Durante todo o período da guerra civil, a Igreja Católica desempenhou um papel decisivo, através dos compromissos humanitários e sociais, nas áreas da ajuda alimentar às populações, da saúde, da educação, das denúncias das atrocidades cometidas e pelas propostas sucessivas de negociações e cessar-fogo, em ordem à pacificação do país, ao respeito pela liberdade e direitos humanos, à justiça social. A Igreja Católica deu ainda a sua colaboração para a paz, infundindo a fé e esperança nas populações martirizadas e espezinhadas pelos militares de ambos os lados da trincheira (MPLA e UNITA). Percebendo tudo isto, avancei para este trabalho falando da Experiência dos missionários do Verbo Divino em Angola, onde pude perceber o contributo dos verbitas durante a guerra civil angolana a partir das quatro dimensões características da referida Congregação de um modo concreto da Justiça e Paz e Integridade da criação,
Angola lived between 1975 and 2002, a prolonged civil war. The civil war ended only with the signing of the Lwena memorandum of understanding on 4th April 2002. Throughout the period of the civil war, the Catholic Church played a decisive role, through humanitarian and social commitments, in the areas of food aid to the population, health, education, denunciation of atrocities committed and successive negotiations and cease of war in order to pacify the country, respect for freedom and human rights, and social justice. The Catholic Church also collaborated for peace, instilling faith and hope in the martyred and trampled populations of the military on both sides of the trench (MPLA and UNITA). Understanding all these nuances, intend to, through this reseach work, thow light particularly on the experiences of the Divine Word Missionaries in Angola, with particula enfasis on their contributions as well as interventory measures taken during this period of war. This i intend to do from the persective of the four characteristic dimensions of the Congregation especialy that of Justice and Peace, Integrity of Creation.

The thesis deals with the spiritual dimension of the cult of Divine Mercy in the Diary of St. Faustina Kowalska. The central point of her spirituality is Divine Mercy. Discovering of God in this mystery and contemplation of it in everyday life are keys to understanding ways of the apostle of Divine Mercy to Christian perfection. This path leads through the child trust in God and the merciful love of neighbour. The mission of sister Faustina bears respect for Divine Mercy in the new forms that Je

The social contract is the link connecting a nation and its people: An intertwining and ever present bond between man and state. An inherent divide exists in this contract - a gap between the political theory and the societies that it governs. Lying in the middle of this rift is architecture, a powerful connection between man and state. In bridging the political divide architecture can become more than building because it represents a nation, its people and its laws. It can be the stage from which a nation addresses its people and from where the people connect to their government. This communication and interaction between state and citizen through architecture creates a space of inclusion that bridges the political divide. It becomes democratic in nature: a spatial justice

The problem of universal oppression has caused Gutierrez, Cone and Moltmann to advocate that God is orchestrating an historical programme of liberation from socio-economic, racial and political suffering. They feel that God's liberating actions can be seen in the Abrahamic promise, the exodus and the Christ-event. Moltmann, especially, has emphasized both the trinitarian identification with human pain and the influence of the freedom of the future upon the suffering of the present. According to our theologians, Jesus Christ identified with us, and died the death of a substitutionary victim. Through the resurrection, Jesus Christ overcame the problem of suffering and death, and inaugurated the New Age. The cross and resurrection were the focal point of God's liberating activity. Liberation, or freedom, from sin and suffering is now possible, at least proleptically. We are to understand the atonement as having been liberative rather than forensic or legal, although judgement is not ignored. Both the perpetrators of injustice and their victims are called upon to identify with, and struggle for, freedom, with the help of the liberating Christ. We agree with our theologians that God has historically indicated his desire for justice and freedom. The magnitude of evil and suffering still existing, however, forces us to abandon the idea that God is progressively liberating history. Nevertheless, we affirm the idea that the Trinity has absorbed human suffering into its own story through the incarnate Son. Jesus identified with suffering in a four-fold way, namely: its existence, the judgement of it, the overcoming of it, and the need to oppose it. This comprehensive identification gives Christ the right to demand the doing of justice, because the greatest injustice in history has happened to him. The atonement was forensic, rendering all people accountable to Christ; but it was also liberative, validating the struggle against oppression. Furthermore, at his second coming, Christ will be vindicated in whatever judgement he will exact upon the perpetrators of injustice or oppression. For today the resurrection still gives hope and faith to those who suffer and to those who identify with them
Philosophy, Practical & Systematic Theology
Th.D. (Systematic Theology)

Spatial Justice has emerged in the last halfcentury as a popular concept in geography, economics and the social sciences. Throughout the world, we find examples of spatial injustices and how they have been overcome through group efforts. Key theorists of Spatial Justice such as Ed Soja make explicit reference to South Africa as a country of ‘unjust geography’ (2010: 39). Looking at development efforts in post-Apartheid Johannesburg, this thesis aims to identify the extents to which Spatial Justice is being realised in the city, particularly at the community scale. A key theoretical focus in this thesis is the presence of justice within the field of Urban Design. Several local and international methodologies are studied with the intention of developing a toolkit for the practice of so-called ‘ just’ urban design. The geographical focus area of the thesis is the former ‘Western Areas’ of Johannesburg, a district which has seen immense physical and social change over the last 100 years. The primary empirical research conducted in this thesis relates to what has been termed the ‘morphology of injustice’. This research looks to map the Western Areas from its status in the 1940’s as a reasonably ‘ just’ landscape to the situation today which is characterised by severe physical and social barriers to justice. The design component of the thesis begins with a critical analysis of an existing urban framework for the area which is driven primarily by the recent development of the Rea Vaya BRT network and places extreme importance on densification in the area. The alternative framework proposed in this thesis looks to place as much importance on existing zones of civic/ communal activity as on transport nodes, in a low-impact structural plan for the area. The detailed design component looks explicitly at Main Road, imagining it as a neutral public space for the communities of Westbury and Sophiatown.

Tese de mestrado em Psicologia (Desenvolvimento Humano), apresentada à Universidade de Lisboa através da Faculdade de Psicologia e de Ciências da Educação, 2008
A teoria do desenvolvimento moral de Kohlberg constitui um marco no estudo dos processos psicológicos subjacentes à moralidade. Partindo das investigações e do enfoque piagetiano, Kohlberg logrou elevá-lo ao seu pleno desenvolvimento, transpondo para o domínio da moralidade os princípios da teoria piagetiana. De acordo com esta, Kohlberg enfatiza o componente cognitivo-estrutural ou de juízo moral, ancorando a moralidade na racionalidade. O desenvolvimento do pensamento moral ocorre no sentido da justiça, sendo este o princípio moral universal e a única virtude. Esta teoria tem sido, contudo, criticada por diversas perspectivas que acentuam a importância de outros valores ou princípios. Na perspectiva da ética Cristã, valores como a benevolência, o perdão ou a compaixão, são igualmente fundamentais e vão mesmo além do princípio da justiça. O presente estudo tem como objectivo compreender de que modo as pessoas integram diferentes valores, em situações dilemáticas do domínio moral. Para esse efeito utilizaram-se parábolas da Bíblia que se considera ilustrar situações de aparente injustiça, mas em que, na verdade, a justiça não só é garantida, mas até mesmo excedida pelo princípio da benevolência. As parábolas foram apresentadas a 64 adolescentes e jovens adultos, com ou sem fé, que foram depois indagados através de uma entrevista semi-estruturada. Verificou-se que os participantes mais velhos e mais religiosos incluem nas suas respostas mais argumentos relacionados com o perdão, o amor e outros factores afectivos. Além disso, os participantes com níveis de fé mais elevados mostram-se mais capazes de reconhecer e resolver as contradições entre os valores presentes nas parábolas, embora as diferenças não tenham atingido a significância. De notar também a dificuldade de grande parte dos participantes em compreender de modo profundo o significado das parábolas, mesmo entre o grupo dos mais religiosos, o que nos leva a questionar alguns aspectos da educação religiosa actualmente praticada.
Kohlberg's theory of moral development is a landmark in the study of psychological processes underlying morality. Starting from the Piagetian approach and research, Kohlberg brought it to full completion, by transposing to the moral domain the principles of Piaget's cognitive development theory. Following the Piagetian tradition, Kohlberg emphasizes the cognitive-structural, or moral judgment, component, anchoring morality upon rationality. The development of moral thinking proceeds toward the sense of justice, considered as the universal moral principle and the only virtue. This theory, however, has been criticised from different perspectives, which emphasize the importance of other values or moral principles. From the perspective of Christian ethics, other values, like benevolence, forgiveness or compassion, are equally fundamental and go beyond the principle of justice. The goal of the current study is to understand in what way persons integrate, or fail to integrate, different values involved in dilemmatic situations within the moral domain. Biblical parables, considered to illustrate situations of apparent injustice but in which, in reality, justice is not only guaranteed, but extended by the benevolence principle, were used for this purpose. The parables were presented to 64 adolescents and young adults, with or without faith, who were then questioned about them in a semi-structured interview. It was found that older and more religious participants included in their responses more arguments related to forgiveness, love, and other affective factors. In addition, respondents with higher levels of faith showed greater capacity to recognize and resolve contradictions between the values present in the parables, although these differences did not reach significance. Difficulties felt by many of the participants in understanding the deep meaning of the parables, even among the more religious group, should also be pointed out, and lead us to question the effectiveness of some aspects of religious education as currently practiced.

The purpose of this three-article dissertation is to explore the intersection of educational leadership, instructional technology, and culturally responsive education in pursuit of a new leadership framework called technology leadership for social justice. This dissertation employs three emerging methodologies, namely three-step latent class analysis (LCA), multilevel latent class analysis (MLCA), and meta-narrative review, to examine typologies of teachers and their perceptions of technology use and technology leadership with large-scale, quantitative data and to offer a conceptual framework of school and district technology leadership through a culturally responsive lens. The first study utilized latent class analysis (LCA) with the NCES Fast Response Survey System Teachers’ Use of Educational Technology in U.S. Public Schools, 2009 (FRSS 95) dataset (n=2,764) to identify four different types of technology-using teachers: Dexterous, Presenters, Assessors, and Evaders. I also found that teachers in low-income schools are more likely to be in the teacher subgroups that use technology in less impactful ways in the classroom. The second study used multilevel latent class analysis (MLCA) with the 2011-12 Texas School Technology and Readiness (STaR) Charts (n=6,935 schools in n=910 districts) to find three subgroups of teacher perceptions of technology leadership at the school level, High STaR Schools, Moderate STaR Schools, and Low STaR Schools, and four subgroups of teacher perceptions of technology leadership at the district level, Model STaR Districts, High STaR Districts, Moderate STaR Districts, and Low STaR Districts. I found that the Texas teachers in the school and district level subgroups with the lowest perceptions of technology leadership had the lowest student achievement outcomes and were more likely to serve students from historically minoritized backgrounds. The third study employed a systematic, meta-narrative review of the research literature exploring the intersection of technology, leadership, and culturally responsive education, integrating the findings from sixty studies into a conceptual framework of technology leadership for social justice. Each of the three dissertation articles explores the implications for the development of a more evidence-based, sociocultural conception of school and district technology leadership in research, policy, and practice.

博士
國立臺灣師範大學
政治學研究所
101
The presidential candidate of the Democratic Progressive Party (DPP), Chen Shui-bian, won by a relative majority vote in 2000 national election, marking the first transfer of power since Taiwan established a constitutional democracy. However, DPP’s failure in a subsequent parliamentary election to secure over half of the legislative seats resulted in a "divided government" that characterized the eight years of the Chen administration (2000-2008), with executive and legislative powers being held by different political parties. It was a period of serious confrontation between the ruling and opposition camps, with President Chen himself mired in political controversies. Such matters of political disputes or administrative controversies are often best served by the Grand Justice’s interpretation of the Constitution. Against such backdrop, it is intriguing to examine how the judiciary, as a branch of government established for checks and balances, is being charged with interpreting the separation of powers among government agencies, as well as its role therein. In the face of conflict of powers among constitutional authorities, the question of how the Grand Justice draws on the institution, theories and methods in formulating interpretations to arrive at an outcome that is authoritative, legitimate and accepted by the conflicting parties, as well as the civil society, without compromising the separation of power, is the point of departure for this study. The study has found that a high proportion of the Grand Justices follow functionalism in interpreting the cases concerning separation of powers; a majority of purposive interpretations or context; “Ermachtigungsklarheit”is used as a key determinant by the majority of judgements. Based on the aforementioned findings, the study concludes that the Grand Justices of the Republic of China tend to follow judicial activism. The study proffers that the Grand Justices use recorded voting for interpreting and specify in interpretation documents the purpose and methodology being employed in the hope of achieving transparency and credibility.