Dissertations / Theses on the topic 'Human genetics, religious aspects'

Le contexte historique et épistémologique de l’émergence de la génétique des comportements en tant que discipline trouve ses racines dans différentes disciplines biologiques :la génétique, la biologie de l’évolution et la biologie moléculaire. Ces dernières font partie du paradigme néodarwinien moléculaire. De cette origine, elle a hérité deux grands domaines de recherche, la génétique quantitative et la génétique moléculaire. Ils ont chacun des objectifs et des méthodologies différents. Les études concernant l’intelligence, les comportements agressifs, les comportements addictifs et l’orientation sexuelle permettent notamment d’illustrer ces différences. Elles permettent également de faire un état des lieux des recherches menées dans ce domaine parfois hautement polémique. En fait, la génétique des comportements est marquée par deux ères épistémologiques, l’ère génomique qui a débuté dans les années 1980 et l’ère post-génomique, qui comme son nom l’indique, lui succède dès le début des années 2000. Les résultats apportés par l’ensemble de ces recherches imposent une conclusion, les approches théoriques et techniques phares de l’ère génomique sont insuffisantes à rendre compte de la complexité des phénomènes développementaux liés aux comportements. L’ère post-génomique tente donc de combler les faiblesses de l’ère précédente. Ainsi, la biologie développementale revient au premier plan et ce retour est souhaité depuis longtemps par un courant philosophique majeur né dans les années 1990, la Developmental Systems Theory. L’ère post-génomique est également caractérisée par un pluralisme pragmatique, à la fois théorique et expérimental. La nécessité de multiplier les modes d’appréhension des comportements s’impose car leur complexité intrinsèque est reconnue et tend à être assumée. Les résultats plus récents apportés par les recherches sur l’intelligence, les comportements agressifs, addictifs et l’orientation sexuelle illustrent cette évolution épistémologique. L’opposition entre inné et acquis échoue à rendre compte de la complexité et du dynamisme développemental des phénotypes comportementaux./ The historical and epistemological context of the birth of behavioral genetics as a discipline has its roots in different biological domains: genetics, evolutionary biology and molecular biology. They are parts of the molecular neo-Darwinian paradigm. From this multiple outset, behavioral genetics has inherited two major areas of research, quantitative genetics and molecular genetics. They each have different purposes and methodologies. The study of researches on IQ, aggressive behaviors, addictive behaviors and sexual orientation illustrate these differences. It also permits to make an overview of results provided in this field that is sometimes highly controversial. In fact, behavioral genetics is marked by two epistemological eras, the genomic era that began in the 1980s and the postgenomic era that began by the early 2000s. The results provided by all these researches lead to one conclusion, the theoretical and technical approaches of the genomic era is insufficient to show the complexity of developmental phenomena associated with behaviors. The postgenomic era attempts to correct the weaknesses of the previous era. Thus, developmental biology comes back in the foreground and the necessity of this return has been defended by a major philosophical theory born in 1990, the Developmental Systems Theory. The postgenomic era is also characterized by a theoretical and experimental pragmatic pluralism. The complexity of the developmental patterns of behaviors is recognized and tends to be assumed. The latest results produce by researches on IQ, aggressive behaviors, addiction and sexual orientation illustrate these epistemological changes. The opposition between nature and nurture fails to properly apprehend the developmental dynamism of behavioral phenotypes.<br>Doctorat en Philosophie<br>info:eu-repo/semantics/nonPublished

This thesis presents an indepth examination of the exegetical treatment of Qur'anic themes and concepts. It explains the process of communication between God and human beings by using communication models. The invisibility of God to human beings, coupled with His difference in nature, make their interaction difficult to conceive but not impossible. This thesis will thus seek to show how that interaction is feasible, making it as comprehensible as possible.<br>Muslim theologians studied exhaustively the subject of God's speech and its nature without actually revealing its process in any detail or in systematic fashion. This thesis concludes that the theological differences have little bearing on God as a communicator. Finally, it demonstrates that the process of God-human interaction is entirely different from that of ordinary interpersonal communication.

Thesis (Ph.D.) -- University of Adelaide, Dept. of Cytogenetics and Molecular Genetics, 1999.<br>Copies of author's previously published articles inserted. Amendments pasted onto back-end paper. Bibliography: leaves 255-286.

The research explores the concept of human consciousness and its being experienced in a particular social context, focusing on consciousness’s ‘highest potential’ as described in both ancient Buddhist Philosophy and more recent spiritual teachings. The main attention is on the individual’s emotional and mental experience of ‘conventional’ and ‘ultimate’ reality as taught by these traditions and the possible transformation of consciousness they might initiate. Two years of fieldwork was carried out at the Barbara Brennan School of Healing, which is a spiritual educational institution, offering a four-year training to become a healer. The School emphasis is on the human individual and his or her inherent existential power to transform and transcend limitations or delusions, focusing on the process of self- transformation. Being human in the eyes of the School is seen as an endless potential for growth, creativity, the capacity to love, and about learning to become fully responsible for one’s own life and happiness. The thesis explores the effect that this particular understanding of human potential has in the quotidian existence of the trainee and her or his social relations. Methodologically the study is based in phenomenological anthropology. This approach here implies that life cannot be understood through the conceptual or systematic study of its outward forms. Therefore it places conscious experience at the centre of its investigation, rather than disengaged objectivity. By employing the first-person perspective and undertaking part of the training myself, I hope to do justice to the inherently subjective dimension of consciousness and to gain as deep an understanding as possible of the processes of its transformation. The thesis thus includes subjective personal experience as primary data, and understands being objective in the sense of being open and without bias to both internal and external experience, giving the ‘perennial wisdom’ of spiritual traditions the same status as approved scientific laws.

Primary angle closure glaucoma (PACG) is a chronic optic neuropathy that results in retinal ganglion cell (RGC) degeneration, cupping of the optic nerve head (ONH) and subsequent loss of vision. In humans, PACG occurs as a result of a plateau iris or more commonly, a pupillary block. Increased Intraocular pressure and reduced axial length are some of the predisposing factors to PACG. The condition occurs in several breeds of dogs and the prognosis for affected animals is typically poor. Unlike PACG in humans, the mechanism of PACG in canines involves the gradual collapse of the ciliary cleft with or without complete collapse of the irido-corneal angle. We have identified and examined several Basset Hound (BH) pedigrees with clinically confirmed PACG that segregates in an autosomal recessive manner. The goal of this proposal is to utilize the Basset Hound PACG model in order to characterize the genetics of PACG. In addition to investigating the underlying genetic mechanisms of PACG, a series of functional studies aimed at improving our understanding of the pathophysiology of PACG, were also performed to investigate the disease. Extensive clinical phenotyping of all pedigree members was conducted by a veterinary ophthalmologist. We performed a genome-wide logistic regression test for association using 37 PACG cases and 41 unaffected controls. Population stratification and cryptic relatedness were assessed using a multidimensional scaling analysis. The expression of two candidate genes within the target tissues of the Basset Hound eye was assessed by immunohistochemistry. SNP-chip genotyping was additionally conducted in 9 affected and 15 unaffected pedigree members. Two-point and multipoint linkage analyses of genome-wide SNP data were performed using Superlink-Online SNP-1.1. Targeted exome capture was performed using the Agilent SureSelect exon kit. A primary fibroblast cell culture was established from the sclera of three PACG, two wild type and two obligatory carrier Bassets. Total RNA extracted from fibroblast cells was assayed using the Affymetrix GeneChip Canine Genome 2.0 Array. The Robust Multichip Average expression summary method was used for background adjustment and normalization. A two class, unpaired, Wilcoxon statistical test was conducted to identify differentially expressed genes. qRT-PCR was performed to validate significantly expressed genes. Furthermore, a primary fibroblast cell culture was established from the skin of a PACG and an obligatory carrier BH. Microscope images and cell counts from all cell cultures were established at various time points. Our findings reveal significant associations at two novel loci: BICF2P31912 in COL1A2 on chromosome 14 with a per-allele odds ratio OR(95% CI) 8.95(1.73-6.51); Pgenome = 3.6 x 10-4 and BICF2P893476 residing in proximity to RAB22A on chromosome 24 with a per-allele odds ratio OR(95% CI) = 12.03(1.78-8.66); Pgenome = 4.9 x 10-4. COL1A2 and RAB22A demonstrated wide-spread localization throughout the eye and were prominently noted in the ciliary body, trabecular meshwork and iris. A 1.82Mbp locus was additionally mapped to chromosome 19 with a maximum LOD score of 3.24. The locus contains 12 Ensemble predicted canine genes and shares synteny to a region on chromosome 2 in the human genome. Using exome-sequencing analysis, a possibly damaging, nonsynonymous variant was found to segregate with PACG in the gene Nebulin (NEB) (g.55885214 A->G, p.2051 K->R), which alters a conserved Lysine. Nebulin, a protein that promotes the contractile function of sarcomeres was found to be prominently expressed in the ciliary muscles of the anterior segment. Primary scleral fibroblast cells derived from PACG animals were found to exhibit severely reduced growth rates when compared to wild type derived cells. Genes with sharply reduced expression levels are of particular interest due to the possible involvement of a loss of- function mutation in PACG. More than 600 genes were found to be significantly under expressed in PACG derived cells. In contrast to unaffected-derived cell, PACG derived cells display significantly altered gene expression patterns for a number of possibly important candidate genes. Furthermore, PACG derived cells display aberrant and reduced motility in PACG versus wild type derived cell cultures. The identification of two genetic associations supports the potential segregation of PACG risk-conferring variants in the Basset Hound. The genetic associations identified may contribute to mechanisms underlying the pathogenesis of PACG, which remain to be elucidated. Moreover, our studies provide the first evidence of a gene directly linked to PACG in the Basset Hound. Our findings may provide insight into the molecular mechanisms that underlie PACG. The phenotypic similarities of disease presentation in dogs and humans may enable the translation of findings made in this study to patients with PACG. The findings of our functional studies suggest that cellular dysfunction is an important aspect in the pathophysiology of PACG in the dog. The identification of genes with significantly altered expression levels may provide insight into the molecular pathways associated with the development of the disease and aid in the identification of the genetic defect underlying PACG.

In the past century, the scope of patentable objects has greatly expanded. Patents are now being granted on living organisms, human biological material and genes. What are the consequences of such practices for scientific research and health care? One of the fundamental philosophical questions behind this issue is the following: are we justified in patenting human genetic material? An examination of the traditional philosophical justification of intellectual property will allow us to critically explore whether or not this practice is ethically justifiable. It will be argued that the consequentialist justification of intellectual property requires, in this present case, that we modify the patent regimes in order to maximise social benefits and minimize public burdens.

This dissertation is a work in intellectual history that chronicles racial theories within Western science and medicine. Therein, I address two interrelated questions. Firstly, has Christianity shaped modern scientific perceptions of race? Secondly, is the search for the origin of human life, vis-à-vis theories of race, a purely scientific matter or, a more basic human existential concern? To answer these questions I undertook archival research within the history of European and American racial science, analyzing contemporary scientific work, archival data of primary scientific material, biblical commentaries, literary monthlies, and early maps of the major continents. I argue that Christian ideas about nature, humanity, and history have facilitated modern scientific perceptions of race since the time of the Enlightenment. This is true despite what is believed to be the “Death of Adam” within Western science following the emergence of Darwinian evolution. In defense of my thesis I trace the currency of three ideas derived from Christianity that have shaped the assumptions and reasoning styles of early modern and contemporary scientific theorists of race. These ideas are: common human descent (derived from the Biblical creation narrative), the ontological uniqueness of human life (drawn from Biblical claims about the “image of God” mirrored in “mankind”), and the longevity of racial traits (an idea that has its roots in theological claims about the stability and inherent order of nature). I chart the development of these three Christian concepts across four different historical moments that reveal how religious and scientific perceptions of race share a common foundation in the West. These moment are: Johann Friedrich Blumenbach’s attempt to develop anthropology as a secular science during the end of the eighteenth-century; mid-nineteenth-century debates in the U.S. over common human descent; early twentieth-century theories of race and disease that relied on polygenist assumptions about distinct human ancestry; and finally the recent discovery of Neanderthal DNA exclusively in the descendents of Eurasia. Ultimately, this thesis concludes that religious and scientific ways of viewing race have been interconnected and are animated by irresolvable questions about what it means to be human.

Miroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories' is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain's autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories'. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son's embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity's embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God's eternal perfections. In direct response to Volf's concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead's impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross's trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories' temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.

<p>It is not possible in this paper to deal with all the moral problems revolving at the &ldquo<br>beginning&rdquo<br>and &ldquo<br>end&rdquo<br>of human life in the modern world. However, something must be said about the question regarding respect for human life vis-&agrave<br>-vis abortion and euthanasia, since they are widely discussed today and since they strike at the very heart of traditional morality. The dignity and worth of individual life cannot be derived from analysis of individual life itself. Humanity is not the measure of all things. Whatever value human beings have is strictly transitory unless it is in our relationship to some ultimate source of value outside us. Christian faith understands human value as being established by our relationship with God - a relationship created and given by God himself. It is because we have our being from God and are sustained by God that we can meaningfully affirm the value of individual human life.</p>

In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer's moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters. In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.

Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.

Thesis advisor: O. Ernesto Valiente<br>Thesis advisor: Margaret E. Guider<br>Thesis (STL) — Boston College, 2015<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

This thesis is an attempt to examine one of the most important on-going debates in contemporary Islamists' discourses, namely, the status and rights of religious minorities in an Islamic state. The call by Islamists for the establishment of such a state governed by the Shari'ah has given rise to criticism that Islamization would entail the revival of the discriminatory rulings of traditional Islamic law with respect to non-Muslim citizens and the negation of the modern principle of the right to equality for all citizens irrespective of religious belief. To provide a background to the problem, this study presents a brief review of the stance of traditional Islamic law on the status and rights of non-Muslims living within the domain of Islam. This tradition has informed the discourses of contemporary Islamists on the question. Two currents of thought are examined: radical and moderate Islamism. Radical Islamists assert that granting non-Muslim citizens equal status and rights with Muslims is inconsistent with the teachings of Islam, although in stating this they confirm the apprehensions that Islamization would result in institutionalizing discrimination against religious minorities. Moderate Islamists on the other hand maintain that the concept of equal rights for all citizens is compatible with the tenets of Islam. Nonetheless, their arguments are not without problems as there are limits to how far they are willing to go in offering equal status and rights to non-Muslims.

The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.

A paradox exists in attempting to resolve ecocrisis: awareness of ecological concerns is growing, but the crisis continues to escalate. John Firor, a well-known scientist, suggests that to resolve the paradox and hence ecocrisis, we need an alternative definition of "human beingness"--that is, a human ontology.

Understanding human dignity is integral to protecting human rights. An examination of Canada‘s Supreme Court decisions and Canadian public policy debates reveals that human dignity is being defined synonymously with individual autonomy and equality. This narrow understanding has serious implications for people who are not able to assert their autonomy. To understand the philosophical ideas behind these decisions, this thesis examines classical, modern, and postmodern accounts of human dignity and concludes that they fall short in providing an objective grounding for dignity that is truly human. It then looks to the Judeo- Christian account of human dignity to provide a transcendent foundation for human dignity. With this account, persons are rational and physical, relational, inviolable, and teleological – a hopeful contrast to the prevailing contemporary accounts. This thesis then defends the place of this religious perspective in our secular country.<br>vi, 182 leaves : ill. ; 29 cm.

This thesis discusses the prohibition of human cloning in contemporary Islamic legal discourse, which relies on two distinct doctrines: the first seeks support in the Qur'anic text, while the second depends on method of utilitarian legal hermeneutics (al-istiṣlaḥ ). These doctrines are examined by comparing them to the method that contemporary Islamic legal discourse adopts, namely, uṣul al-fiqh. When this is done, a discrepancy emerges in the first doctrine that traces this prohibition back to the text of revelation, which in turn requires further clarification of the foundations of hermeneutics in uṣul al-fiqh---identified here as textual and legislative consistency. For this, Shaṭibi's theory of maqaṣid al-sharī'ah offers one of the most reliable bases for the hermeneutics to evaluate the second doctrine. The methodological venture in this thesis aims at criticizing the current methodology while at the same time offering a justified approach to hermeneutics in contemporary Islamic legal discourse and in the case of human cloning.

Thesis (M.A.)--Indiana University, 2008.<br>Department of Philosophy, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Peggy Zeglin Brand, Jason T. Eberl, Michael B. Burke. Includes vitae. Includes bibliographical references (leaves 79-84).

This thesis examines the state of Islamic law in the modern context as perceived by the Muslim scholar Abdullahi an-Na`im, assessing its suitability for contemporary society, with particular emphasis upon its relationship to international human rights standards. The first part of this work reviews the impact of the nation-state upon the current international structure and then considers Islamic law as it was classically conceived and developed. The focus of this discussion addresses the importance of clear and definite texts in the Qur'an and the roles of ijtihad and naskh in us&dotbelow;ul al-fiqh, exploring the dimensions of flexibility and change allowed in this system. The second part involves an investigation of the development of international human rights standards and provides an appraisal of their authority and validity by which the Shari'a is today judged. The areas in the Shari'a that are seen to conflict with these modern standards, specifically the status of women and non-Muslims, and criminal punishment, are examined. Finally, the methodology for the reform of Islamic law proposed by an-Na'im is then evaluated, with due consideration given to the importance of hermeneutics and historical context. The value given to the difference between the Meccan and Medinan verses for the construction of a new understanding of the Qur'an within the framework of legal methodology is presented, as are the methodological tools that an-Na'im employs for modern legal reform.

This thesis takes the DNA molecule and its circulation between scientific researchers as an object of analysis. The study's objective was to investigate the techno-social mechanisms through which certain individual's genetic materials are imputed with research value. Two cases, representing two contrasting kinds of circulation practices, are presented. In the first, DNA samples from families diagnosed with hereditary disorders, which allow researchers a shot at the all-or-nothing game of finding genes, are a protected resource. In the second, the DNA reference panel of the CEPH (Centre d'Etude du Polymorphisme Humain), made up of samples from large multi-generation families, is a widely distributed public resource. The CEPH panel was originally intended for use in genome mapping, but more recently has acted as a technology that aids in the innovation of new techniques and theories. It is argued that the difference in utility (limited or flexible) between these two types of DNA (privately or publicly held) is not found in any inherent property of the samples themselves but rather derives from the extent of the molecule's network of circulation.

Thesis (PhD )--University of Stellenbosch, 2011.<br>ENGLISH ABSTRACT: Parkinson’s disease (PD), a neurodegenerative movement disorder characterized by resting tremors, bradykinesia, postural instability and rigidity, is due to a selective loss of dopaminergic neurons in the substantia nigra. Non-motoric symptoms include autonomic, cognitive and psychiatric problems. PD has been suggested to result from environmental factors, genetic factors or a combination of the two. Evidence has mounted over the last 13 years supporting the involvement of a significant genetic component. Mutations in the parkin, PINK1, DJ-1, ATP13A2, SNCA, and LRRK2 genes have been conclusively associated with PD. The aim of the present study was to establish the first study on the genetic etiology of PD in South African patients. Patients from the various South African ethnic groups with predominantly early-onset PD and/or a positive family history were recruited. Varying numbers of study participants (ranging from 88-205) were used for the different sections of this study depending on their availability at the time of the experiments and the specific clinical criteria applied. Mutation screening was conducted using High-resolution melt (HRM) analysis, DNA sequencing and multiplex ligation-dependent probe amplification (MLPA). HRM analysis and sequencing of the known PD genes identified the following mutations: parkin (T113fsX163), PINK1 (Y258X), and LRRK2 (G2019S and R1441C). Using haplotype analyses, the five South African LRRK2 G2019S-positive patients were found to share a common ancestor with other G2019S haplotype 1-associated families reported worldwide. Two commercially available MLPA kits, SALSA P051 and P052, were used to assess the study participants for exon dosage mutations. Exonic deletions and insertions in parkin were identified in five patients. In addition, a family with a whole-gene triplication mutation of SNCA was identified. This is the 4th family worldwide to have this specific mutation which leads to a severe phenotype with autonomic dysfunction and early-onset dementia. The CAESAR (CAndidatE Search And Rank) bioinformatic program was used to select novel candidate genes for PD. CAESAR produced a ranked list containing known PD causing genes as well as novel candidates. The MAPT and SNCAIP genes were selected from the list of ten highest scoring genes. HRM analysis identified novel sequence variants in both genes with unknown functional significance that warrants further study. A novel 16bp deletion (g.-6_+10del) in the promoter region of DJ-1 was identified in one PD patient. The functional significance of this variant was investigated using a Dual-Luciferase Reporter assay. The variant was found to significantly reduce luciferase activity in two separate cell lines, HEK293 and BE(2)-M17 neuroblastoma cells, both with and without oxidative stress (p<0.0001), and we proposed that the 16bp sequence might be important in transcriptional regulation of DJ-1. In addition, the activity of three transcription factors (AhR, ARNT and HIF- 1) with binding sites within the deletion sequence may be influenced by the variant. In conclusion, mutation screening resulted in the identification of mutations in six patients in parkin, six patients in LRRK2, one patient in PINK1 and one patient in SNCA. In addition, a number of novel sequence variants were identified with unknown functional significance. Investigating the genetic basis of PD in the unique South African ethnic groups has shown that the known PD associated genes play minor roles in causing the disease in this population which indicates the possible involvement of other as yet unidentified PD genes. Innovative bioinformatic and wet bench experimental strategies are therefore urgently needed to identify new candidate genes for PD.<br>AFRIKAANSE OPSOMMING: Parkinson se siekte (PS), ‘n neurodegeneratiewe bewegings-siekte, gekarakteriseer deur rustende spiersametrekkings, bradykinesia, posturale onstabiliteit en rigiditeit, onstaan as gevolg van geselekteerde verlies van dopaminergiese neurone in die substantia nigra. Nie-motoriese simptome sluit in outonome, kognitiewe en psigiatriese afwykings. Dit is voorgestel dat PS ontwikkel as gevolg van omgewings- en genetiese faktore of ‘n kombinasie van die twee. Daar was ‘n toename in bewyse vir die verantwoordelikheid van die genetiese komponent oor die afgelope 13 jaar. Mutasies in die parkin, PINK1, DJ-1, ATP13A2, SNCA, en LRRK2 gene word met PS geassosieer. Die doel van hierdie studie was om vir die eerste keer die genetiese etiologie van PS in Suid- Afrikaanse pasiënte te ondersoek. Pasiënte van die verskillende Suid-Afrikaanse etniese groepe, met hoofsaaklik vroeë-aanvang PS en/of ‘n positiewe familie-geskiedenis, was gebruik. Wisselende getalle van studie-deelnemers (van 88-205) was gebruik vir die verskillende dele van die studie, afhangende van hul beskikbaarheid op die tyd van die eksperimente en die spesifieke kliniese kriteria wat van toepassing was. Mutasie-analiese was uitgevoer deur middel van Hoëresolusie smelting (HRS)-analiese, DNS volgorde-bepaling en multipleks ligasie-afhanklike ‘probe’ amplifikasie (MLPA). HRS-analiese en DNS volgorde-bepaling van die bekende PS gene het die volgende mutasies deïdentifiseer: parkin (T113fsX163), PINK1 (Y258X), en LRRK2 (G2019S en R1441C). Haplotiepe-analiese het gevind dat vyf Suid-Afrikaanse LRRK2 G2019S patiente ‘n gemeenskaplike voorvader deel met ander wêreldwyd gerapporteerde LRRK2 haplotiepe 1- geassosieerde families. Twee kommersieel beskikbare MLPA ‘kits’, SALSA P051 en P052, was gebruik om die deelnemers te toets vir exon-dosis mutaties. Exon-delesies en invoegings in parkin was gevind in vyf patiente. ‘n Familie met ‘n volle geen triplikasie van SNCA was gevind. Dit is die 4de familie wêreldwyd wat die spesifieke mutasie het en dit lei tot ‘n erge fenotiepe met outonomiese afwykings en vroeë-aanvang dementia. Die ‘CAESAR (CAndidatE Search And Rank)’ bioinformatiese program was gebruik om nuwe kandidaat PS gene te selekteer. Die program het ‘n lys kandidaat gene, wat beide bekende geassosieerde en nuwe bevat, opgelewer. Die MAPT en SNCAIP gene was gekies uit tien gene met die hoogste tellings. HRS analiese het nuwe DNS volgorde variante in beide gene gevind. Die funksies van die variante is tans onbekend en moet verder ondersoek word. ‘n Onbekende 16bp delesie (g.-6_+10del) in die promotor area van DJ-1 was gevind in een PS patient. ‘n Dubbel-lusiferase rapporteerder eksperiment was uitgevoer om die funksie van die variant te ondersoek. Die variant het die lusiferase-aktiwiteit aansienlik verlaag in twee afsonderlike sel lyne, HEK293 en BE(2)-M17 neuroblastoma selle, met en sonder oksidatiewe spanning (p<0.0001). Dit was voorgestel dat die 16bp volgorde dalk belangrik kan wees vir transkripsionele regulasie van DJ-1. Die variant mag dalk ook die aktiwiteit van drie transkripsie faktore (AhR, ARNT and HIF-1) met bindings plekke in die delesie- volgorde, beïnvloed. Ter afsluiting, mutasie analiese het gelei tot die identifikasie van mutasies in ses patiente in parkin, ses patiente in LRRK2, een patient in PINK1 en een patient in SNCA. ‘n Aantal nuwe variante was gevind met ombekende funksies. Ondersoek van die genetiese basis van PS in die uniek Suid-Afrikaanse etniese groepe het gevind dat die bekende PS gene nie ‘n groot rol speel in die ontwikkeling van die siekte in die populasie nie. Dit is moontlik dat ander onbekende PS gene hier verantwoordelik is vir die siekte. Dit is dus belangrik om innoverende bioinformatiese en eksperimentele strategieë toe te pas om nuwe kandidaat-gene, vir PS, te identifiseer.<br>University of Stellenbosch<br>Agence Nationale de la Recherche, France<br>South African Medical Research Council<br>Doris Crossley Foundation

Thesis (Ph. D.)--Dept. of Paediatrics, Faculty of Medicine, University of Adelaide, 1991.<br>Typescript (Photocopy). Includes published papers co-authored by the author at the end of volume 2. Includes bibliographical references (leaves 195-237 of vol. 1).

This thesis explores the relationship between the provision of human services and the role of the church with special reference to the Uniting Church's role in Western Australia. The church's involvement in human service is examined as an expression of the church's responsibility to practise the religious teachings of compassion and charity. However, such claims as to the church's responsibility were received with degrees of acceptance and resentment by different church denominations. Despite the definite teachings of the Bible about the importance of the church to the world of which it is a part, as this study has explored, they remain as mere speculations. This study is an attempt to examine the extent to which biblical teachings about the church's involvement in human service receive support from the parish ministers. It was assumed that the degree of acceptance will also determine the scope of the church's role in the area of human services. The majority of parish ministers included in the study supported the role and involvement of the church in human service areas. The church's role in human service is universally accepted. The critical issue appears to be whether or not the parish ministers should be expected to assume the major responsibility of the caring role for the church. Ministers did acknowledge the growing demand for their involvement in "human", as against "religious" affairs due to widespread social problems across the parishes. Yet, they see that their theological training is inappropriate to deal with such problems. In contrast to the ministers' positive perception of the church's role in human services, the study shows the limited or declining funding contributions to human services as evidenced by the budget of the Synod of W.A. Along with the trend of declining church funding, all the study subjects (ministers, co-ordinator and agency directors) expressed concern about the decreased church identity in the provision of human services, The parish ministers' view is that it is important for the church to maintain its identity in the area of human services and this cannot occur without improved funding commitment. As the first attempt at a systematic study of the church's role in human service, this study has come up with a number of observations which will contribute to the future planning and implementation of human services by the Uniting Church in Western Australia.

Thesis (MPhil)--Stellenbosch University, 2011.<br>ENGLISH ABSTRACT: The central premise of this thesis is that humans are disconnected and alienated from Nature and it proposes that we need to attempt to restore this connection in order to overcome the current socioecological crises which threaten our survival as a species on the planet. In response to the research question as to whether a spiritual relationship with Nature could assist in the transformation to a more sustainable world, this study examines the concepts of Nature and spirituality and the relationship between them and, in particular, explores the spiritual practices and human-Nature connections experienced by six South African change agents. The objectives of this exploration are to present individual stories which could be used as case studies in learning for sustainability and to promote and encourage deeper conversations about what a more sustainable world might look like. Given the argument that our disconnection and alienation from Nature is at the crux of the planetary polycrisis and that we face a crisis of spirituality with regards to our relationship with Nature, this thesis explores the concept of Nature in depth, taking into consideration different cultural interpretations, environmental ethical positions and perspectives of Nature held in ancient times. Some of the key arguments as to why humans are disconnected from Nature (science, loss of indigenous knowledge, colonialism, capitalism, globalisation, religion and technology) are presented and I consider the implications of the human-Nature disconnection. A comprehensive literature review presents the key sociological crises, including climate change, ecosystem degradation, inequality and poverty, peak oil, urbanisation and food insecurity, which underpin the planetary polycrisis, and also discusses sustainable development, which arose as an attempt to respond to the planetary polycrisis. I argue that mainstream sustainable development is anthropocentric and perpetuates consumption by means of the current economic system. In light of my research question I propose that spirituality could serve as a bridge between humans and Nature. The understanding of spirituality which informs my approach implies a heightened awareness or consciousness, the capacity for deep reflection and compassion, and a profound sense of what it means to part of the web of life – to be another living, breathing, sentient being in Nature without the hierarchies which are often dictated by religious forms of spirituality. It is a spirituality integral to daily life, which informs the decisions about the way we live, and which is expressed through action, i.e. spirit-in-action. While I acknowledge the role that religion could play in the transformation to a more sustainable world, I highlight a number of practices, including mindfulness, meditation, rituals, poetry, re-learning from indigenous knowledge and wisdom, and restoration, which could perhaps assist in moving towards a deeper connection with Nature. In reflecting on what kind of transformation is needed I refer to complexity theory and systems thinking, and earth jurisprudence as examples of transformative paradigms. Given that this is a qualitative study, I have used heuristic inquiry, reflexivity, narrative and poetics in my research approach and conducted in-depth, semi-structured interviews with six South African change agents (three women and three men). I have documented their stories as narrative summaries, focusing particularly on their spirituality with respect to their relationship with Nature. I have then considered the emerging themes which point to what might be required in order to create sustainable futures. While there are issues of contention surrounding each of the concepts of Nature, spirituality and sustainable development, the change agents agree that there is a definite relationship between them and that they could help to direct our lives towards sustainability. Irrespective of how each of these concepts is defined, it seems that we need to be thinking about what kind of lives we want to live and what kind of lives future generations will be able to lead on a planet with a limited carrying capacity. As to whether a spiritual relationship with Nature could assist in the transformation to a more sustainable world, it seems that it is not so much a relationship, but a deep understanding and conscious awareness or knowing of the interconnectedness and interdependence between Nature, spirit and the essence of being human. Based on the input from the six change agents, I recommend a number of shifts within individual human consciousness, in our communities and within broader society to promote sustainable living. Other recommendations include the possibility of ecopsychology playing a greater role within the sustainable development discourse and ongoing research to continue to provoke conversations about the human- Nature connection and the implications this has for sustainability. While this work is clearly an academic investigation, it has also been a personal undertaking in that I have explored my own spiritual journey, considered my relationship with Nature, and learned more about my role as a change agent in the transformation to a more sustainable world.<br>AFRIKAANSE OPSOMMING: Die sentrale veronderstelling van hierdie proefskrif is dat die mens afgesonder en vervreemd geraak het van die Natuur en beveel aan dat ons poog om die konneksie te herstel ten einde die huidige sosio-ekologiese krisis te kan oorkom wat ons oorlewing as 'n spesie op die planeet bedreig. In antwoord op die navorsingsvraag of 'n spirituele verhouding met die Natuur kan bydra tot die transformasie na 'n meer volhoubare wêreld, ondersoek hierdie studie die konsep van die Natuur en spiritualiteit, en die verhouding tussen die twee konsepte, en dan veral die spirituele praktyke en mens- Natuur-konneksies wat ses Suid-Afrikaanse agente vir verandering meegemaak het. Die oogmerke met hierdie verkenning is om individuele verhale aan te bied wat as gevallestudies gebruik kan word om insig te kry in volhoubaarheid, en om dieper gesprekke oor hoe 'n meer volhoubare wêreld daar kan uitsien te bevorder en aan te moedig. Gegewe die redenasie dat ons afsondering en vervreemding van die Natuur die kruks van die globale polikrisis is en dat ons 'n spiritualiteitskrisis beleef wat ons verhouding met die Natuur betref, ondersoek hierdie proefskrif die konsep van die Natuur in diepte, met inagneming van verskillende kulturele interpretasies, omgewingsentriese vertrekpunte en perspektiewe oor die Natuur in die antieke tyd. Sekere sleutelargumente wat aandui waarom die mens afgesonder geraak het van die Natuur (wetenskap, verlies aan inheemse kennis, kolonialisme, kapitalisme, globalisering, godsdiens en tegnologie) word aangebied, terwyl ek die implikasies van die mens-Natuur-afsondering oordink. 'n Omvattende literatuurstudie behandel die sleutel sosiologiese krisisse, met inbegrip van klimaatsverandering, ekosisteemagteruitgang, ongelykheid en armoede, piekolie, verstedeliking en voedselonsekerheid, wat die globale polikrisis onderlê, en ondersoek volhoubare ontwikkeling wat ontstaan het in 'n poging om op die globale polikrisis te reageer. Ek voer aan dat hoofstoom volhoubare ontwikkeling antroposentries is en verbruik volgens die bestaande ekonomiese stelsel voortsit. In die lig van my navorsingsvraag doen ek aan die hand dat spiritualiteit 'n brug tussen die mens en die Natuur kan vorm. Die interpretasie van spiritualiteit, wat die beweegrede vir my benadering is, veronderstel 'n verhoogde bewustheid of bewussyn, die vermoë tot diepe refleksie en medelye, en 'n wesentlike begrip van wat dit beteken om deel van die lewensweb te wees - om 'n lewende, redelike wese te wees wat asemhaal in die Natuur, sonder die hiërargieë wat dikwels deur religieuse spiritualiteitsvorme voorgeskryf word. Dit is spiritualiteit wat 'n integrerende deel van die daaglikse lewe is, wat die beweegrede is vir die besluite waarvolgens ons leef, en wat uitgedruk word deur aksie, i.e. gees-in-aksie. Alhoewel ek die rol erken wat godsdiens kan speel in die transformasie na ʼn meer volhoubare wêreld, lig ek ʼn aantal praktyke uit, nl in-die-oomblik-wees (oplettendheid), meditasie, rituele, poësie, her-leer uit die inheemse kennis- en wysheid-skat, sowel as herstel, wat moontlik kan help om ʼn dieper band met die Natuur te vorm. Wanneer ek reflekteer oor watter tipe transformasie nodig is, verwys ek na kompleksiteitsteorie en sisteemdenke, en aardjurisprudensie as twee voorbeelde van transformerende paradigmas. Aangesien dit ʼn kwalitatiewe studie is, het ek heuristiese ondersoek, refleksiwiteit, narratiewe en poësie in my navorsingbenadering gebruik en semi-gestruktureerde diepte-onderhoude met ses Suid-Afrikaanse agente vir verandering (drie vroue en drie mans) gevoer. Ek het hulle verhale as opsommings van narratiewe opgeteken, en gefokus op hulle spiritualiteit in verhouding tot die Natuur. Daarna het ek opkomende temas oorweeg met aanwysers van wat moontlik nodig is om ʼn volhoubare toekoms te skep. Alhoewel daar verskillende standpunte is oor die konsep Natuur, spiritualiteit en volhoubare ontwikkeling, stem die agente vir verandering saam dat daar ʼn definitiewe verwantskap tussen die konsepte bestaan en dat dit kan bydra om ons lewe tot volhoubaarheid te rig. Ongeag van hoe elkeen van hierdie konsepte omskryf word, blyk dit dat ons moet kyk na watter soort lewe ons wil leef en watter soort lewe toekomstige generasies op ʼn planeet met ʼn beperkte dravermoë sal kan leef. Op die vraag of ʼn spirituele verhouding met die Natuur kan bydra tot die transformasie na ʼn meer volhoubare wêreld, blyk dit dat dit nie soseer ʼn verhouding is nie, maar ʼn diepe begrip vir en werklike bewustheid, of kennis, van die onderlinge verbondenheid en interafhanklikheid tussen die Natuur, die gees en die essensie van menswees. Gebaseer op die inset van die ses agente vir verandering beveel ek ʼn aantal skuiwe binne onsself, in ons gemeenskappe en in die wyer samelewing aan om ʼn volhoubare bestaan te bevorder. Ander aanbevelings sluit in die moontlikheid dat ekopsigologie ʼn groter rol speel in die volhoubareontwikkelingsdiskoers en voortgesette navorsing om deurentyd gesprekke oor die mens-Natuur-konneksie aan te moedig, asook die implikasies wat dit vir volhoubaarheid het. Alhoewel hierdie werk duidelik ʼn akademiese oefening is, was dit ook ʼn persoonlike onderneming deurdat ek my eie spirituele reis onderneem het, my verhouding met die Natuur in oënskou geneem het, en tot insig gekom het van my rol as agent vir verandering in die transformasie na ʼn meer volhoubare wêreld.

Thesis (PhD (Biomedical Sciences. Molecular Biology and Human Genetics))--University of Stellenbosch, 2007.<br>The infectious disease tuberculosis (TB) is one of the leading causes of death worldwide. The idea that infectious diseases are the most important driving force in natural selection and that they sustain frequent polymorphisms in the human genome was formally suggested by Haldane in 1949. This hypothesis implicated the human genetic component in the response to infectious disease. Today the involvement of host genetics in TB has been proven unequivocally and, together with environmental factors (e.g. nutrition and crowding) and the causative bacterium, Mycobacterium tuberculosis (M.tuberculosis), may influence the outcome of disease. As is evident, TB is a complex disease and the implication for studying genetic susceptibility is that a number of genes will be involved. Interferon gamma (IFN-7) is the major macrophage-activating cytokine during infection with M.tuberculosis and its role has been well established in animal models and in humans. This cytokine is produced by activated T helper 1 (Th1) cells. These Th1 responses can best deal with intracellular pathogens such as M.tuberculosis. We selected twelve candidate genes based on the hypothesis that genes which regulate the production of IFN-7 may influence TB susceptibility. We also selected polymorphisms from 27 other candidate genes, which may affect immunological pathways involved in TB, to investigate as susceptibility factors based on the following hypotheses: 1) granulomatous diseases can share susceptibility genes; 2) gene expression studies done by DNA-array analysis experiments may reveal TB susceptibility genes; 3) genomewide linkage studies in TB can determine susceptibility loci and genes in this region are possibly susceptibility factors; and 4) functional susceptibility polymorphisms in genes involved in immune-mediated diseases other than TB may contribute to susceptibility to TB. This research tested the association of 136 genetic polymorphisms in 39 potentially important genes with TB in the South African Coloured population. Well-designed case-control association studies were used and we attempted to replicate these findings in an independent sample set using family-based case-control designs (transmission disequilibrium tests (TDTs)). In addition, haplotypes and linkage disequilibrium (LD) in the candidate genes were also investigated. During the case-control analyses we found significant associations for 6 single nucleotide polymorphisms (SNPs) in the following genes: SH2 domain protein 1A, tolllike receptor 2, class II major histocompatibility complex transactivator, interleukin 1 receptor antagonist, runt-related transcription factor 1 and tumour necrosis factor superfamily, member 1B. Discrepant results were obtained during the TDT analyses. The number of families available was small and for this reason we cannot conclude that the case-control results were spurious. We also tested the association of haplotypes with TB. Haplotypes in the interleukin 12, beta (IL12B) and toll-like receptor 4 genes were nominally associated with TB in both the case-control and TDT analyses. We observed strong LD for the genes in the South African Coloured population. In total 17 novel SNPs were identified and one novel allele was found for a microsatellite in IL12B. This research contributes to the increasing amount of information available on genes involved in TB susceptibility, which in the future may help to predict high risk individuals.

This research was stimulated by pastoral concerns regarding the high rate of suicide in the South African Hindu community. On the one hand it was found that traumatized individuals contemplating suicide were woefully ill-equipped with helpful religious guidelines and on the other it is known that the primary and authoritative scriptures of Hinduism possess a wealth of information that can promote healing. This work uses the Taittiriya Upanishad (3.10.5) to address this challenge. The early Vedic writings are not systematized nor are they fully explicable except through commentaries. This research surveys the early Vedic and Upanisadic Writings in order to show the literary, social and philosophical conditions under which the texts were produced. The Taittiriya Upanisad is the culminating part of several strands of thought that emerged from the earlier Taittiriya School. In order to interpret the text of this Upanisad it was necessary to link its key concepts with other Upanisads of this period. Further interpretations emerged from later Upanisads. These texts were viewed in the light of several commentators - Shaukara (medieval period), and Vivekananda, Aurobindo and Radhakrishuan of the Neo-Vedanta movements. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged and in accordance with its good or bad actions, heavenly rewards or the punishments of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the later Vedic or Upanisadic period it is found that heaven and hell are temporary eschatological goals. The ultimate goal becomes Liberation which implies the cessation of duality and the realization of non-duality. Correspondingly the Taittiriya Upauisad defines the soul in a manner in which its components have the potential to achieve this later goal. Here the soul is a formulation of five sheaths: body, vital energy, mind, intellect and bliss with an immortal consciousness as its focus. Functioning under the effects of ignorance each sheath binds the soul to suffering and rebiiths either on earth or on other planes (heaven or hell). However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. Tills work explores these negative and positive capabilities of the sheaths and points out the path by which the soul's divine potential may be realized. The ultimate healing or liberation occurs when the 'focus-consciousness' of the soul is intuitively realized. This consciousness is one with the universal consciousness. This achievement produces the 'liberated soul' who experiences ecstasy at this knowledge of oneness. This research also points out that the Neo-Vedanta movements, unlike their medieval counterparts, have a life-affirming and positive social attitude that seeks to draw from ancient texts for the purposes of healing and social upliftment.

This research focuses on the development and study of Information and Communication Technology (ICT) that support religious practices and the use of standpoint theory in ICT evaluation studies. Three phases makeup this work: formative studies to understand how megachurches, their members and leaders use ICT in ways tied to their Protestant Christian faith and the design of a technology probe, a photo sharing website named ChurchShare. The final and most significant phase is the evaluation of this probe in two churches. I deployed ChurchShare in a Christian church comprised of U.S. born individuals and argue this initial deployment took place with â ideal users,â or those I intended to use the application and who represent the traditional targets of HCC (Human-Centered Computing) research. More than 200 photos were uploaded to ChurchShare and findings suggest that the technology probe was successfully integrated into the churchâ s worship services. Standpoint theory guided the second deployment study that was conducted with individuals who are marginalized in HCC researchâ "Kenyan immigrants. Participants rejected ChurchShare and zero pictures were uploaded to the website. I compare findings from both deployments and conclude that conducting ICT evaluation studies with marginalized users leads to more objective findings than conducting such studies with ideal users. I end with a discussion describing how standpoint theory can be incorporated into HCC, focusing on how this approach offers a practical way for researchers to uncover value differences between themselves and the people who interact with their work.

Thesis (D.Th.)--University of Stellenbosch, 2007.<br>ENGLISH ABSTRACT: This study investigates the possibility of building a more humane and dignified society and asked the pertinent question: what is the role of the bills of rights in building a more humane and dignified society? What is the role of moral responsibility in the creation of such a community? Is the correlation between these two initiatives conflicting or is it complimentary? In searching for answers to the abovementioned questions, chapter two gives a short historical overview of the origin and development of the human rights idea. The purpose and nature of human rights as well as the different kinds of rights are discussed. This chapter also specifically surveys the development of how human rights in South Africa. Chapter three evaluates the advantages of human rights in various contexts. Countries like Sweden and The Netherlands that have a long history of human rights are investigated. African countries like the Democratic Republic of the Congo, Kenya and South Africa are investigated to get a picture of human rights in Africa. The theological basis of human rights is discussed in chapter four. Before the theological arguments for human rights are forwarded, the arguments against human rights and the ambiguous relation between theology and human rights are discussed. Hereafter it is shown that theological arguments from a trinitarian faith perspective, central biblical terminology such as justice, human dignity, equality and freedom can be motivated. It is also argued from the various church traditions that human rights can be theologically supported. Chapter five argues that apart from the acceptance of a bill of rights, the theological support human rights enjoys, moral responsible people is necessary for building a more humane and dignified society. For this reason the ethics of responsibility is also explained. The role of laws are investigated as well as how the revising of laws can assist in the establishing a humane and dignified society. The role of moral formation is also discussed. The practise of the different community institutions such as business, media, statutory bodies and civil society are explained to indicate how it can help in this regard. The role of the political will is also discussed. The study is concluded by stating the most important findings.<br>AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die moontlikheid van die daarstelling van ’n meer menswaardige samelewing en vra pertinent: wat is die rol van handveste van menseregte in die bou van ‘n menswaardige samelewing? Wat is die rol van morele verantwoordelikheid in die bou van ‘n menswaardige samelewing? Is die korrelasie tussen hierdie twee inisiatiewe konflikterend of komplimenterend? In die soeke na antwoorde op bogenoemde vrae, bied hoofstuk twee ‘n kort historiese oorsig oor hoe die menseregte-idee ontstaan en ontwikkel het. Die doel en aard van menseregte sowel as die verskillende soorte menseregte word beskryf. In hierdie hoofstuk word spesifiek ook ondersoek ingestel na die ontwikkeling van menseregte in Suid-Afrika. Hoofstuk drie ondersoek die vrug van menseregte in verskeie kontekste. Lande soos Swede en Nederland wat ‘n lang menseregte geskiedenis het, word ondersoek. Afrikalande soos die Demokratiese Republiek van die Kongo, Kenia en Suid-Afrika word ondersoek om ‘n prentjie van menseregte in Afrika te kry. Die teologiese begronding van menseregte word in hoofstuk vier aan die orde gestel. Alvorens die teologiese argumente ten gunste van menseregte gestel word, word die argumente teen menseregte en die dubbelsinnige verhouding tussen teologie en menseregte geskets. Hierna word daar aangetoon dat menseregte vanuit die trinitariese geloofsbekouing, sentrale bybelbegrippe soos geregtigheid, menswaardigheid, gelykheid en vryheid begrond kan word. Daar word ook vanuit die verskillende kerklike tradisies geargumenteer dat menseregte teologies ondersteun kan word. Hoofstuk vyf toon dat benewens die aanvaarding van ‘n Handves van Menseregte en die teologiese ondersteuning wat daar vir menseregte is, moreel verantwoordelike mense ook nodig is vir die skep van ‘n meer menswaardige samelewing. Om hierdie rede word die etiek van verantwoordelikheid toegelig. Die rol van wette word ondersoek asook hoe die hersiening van wette kan meehelp in die daarstelling van ‘n menswaardige samelewing. Die rol van morele vorming word ook toegelig. Die praktyke van die verskillende samelewingsinstansies soos byvoorbeeld die sakesektor, media, statutêre liggame en die burgerlike samelewing word belig om aan te toon hoe dit kan meehelp in hierdie opsig. Die rol van die politieke wil word ook toegelig. Die studie word afgesluit met ‘n uiteensetting van die belangrikste bevindinge.

Because pronatalist sentiments may be an important aspect of Mexican-American ethnic heritage, this research focuses on cultural as well as socioeconomic factors which may contribute to higher Mexican-American fertility. Language use and nativity are used as indirect indicators of identification with an ethnic culture. Wives' characteristics are generally considered adequate to the study of couples' fertility, but in light of earlier research by the author indicating the importance of cultural factors to the fertility expectations of Mexican-American adolescent males, characteristics of husbands as well as wives are included in this analysis. For this reason, the sample, which is drawn from the 1980 Census data for Arizona, Texas, and New Mexico, is limited to Mexican-American and Anglo women who have been married only once and live with their husbands. Two complementary methods of analysis are used. Linear regression describes the significance of husband's and wife's language use, nativity, and socioeconomic characteristics to mean family size. Parity progression ratios are used to study the contribution of these variables to the likelihood of the addition of one more child at each stage of the family building process. While wife's characteristics are sufficient to account for most of the variation observed in Anglo fertility, husband's socioeconomic characteristics significantly contribute to variation observed in the fertility of Mexican-American couples. Husbands' identification with Mexican-American culture may be somewhat more important to couples' fertility than that of their wives. This is consistent with research which suggests that children are more central to male sex role expectations as they are expressed in the context of Mexican-American culture than in that of Anglos. The measures of ethnic identity used in this study are clearly associated with socioeconomic status. The differential fertility of Anglos and Mexican Americans could be attributed to these differences. The association of Spanish language use and fertility has been linked to the lower opportunity costs represented by additional children to women who do not speak English proficiently. However, the analysis of these data, which compares structural and cultural explanations of fertility differentials, provides evidence of cultural effects as well as the effects of socioeconomic status on fertility.

Thesis (MScMedSc)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: Posttraumatic stress disorder (PTSD) is a multifactorial disorder, with substantial evidence for a genetic contribution. Although genetic association studies have been conducted to identify vulnerability factors in PTSD, the results remain largely inconsistent. Identifying ligands of proteins that are involved in the aetiology of PTSD represents a means of delineating the network of interactions that may play a role in the development of the disorder. Numerous animal studies have identified the Wolframin protein (WFS1) as a putative biomarker for the development of PTSD. However, the function of WFS1 has not yet been fully elucidated. The aim of the present investigation was to identify proteins that interact with the N-terminal domain of WFS1, in order to possibly elucidate the function of the protein, and to subsequently hypothesise on the role that WFS1 may play in the development of PTSD. Yeast two-hybrid (Y2H) methodology was used to identify putative ligands of the N-terminal domain of WFS1 (amino acids 1-300) by screening a human adult brain complementary DNA (cDNA) library. Successive selection stages reduced the number of putative WFS1 N-terminal ligand-containing colonies (preys) from 878 to three. Putative ligands were sequenced and indentified by BLAST-search. Four preys were excluded because they were either out of frame with the vector or the protein they encoded occurred in a subcellular location that was not compatible with the location of the N-terminal domain of WFS1. An interesting putative ligand was identified as carboxypeptidase E (CPE). Colocalisation analyses verified that CPE colocalises with WFS1 in rat hypothalamic GT1-7 cells. Coimmunoprecipitation (Co-IP) further verified a direct interaction between WFS1 and CPE in rat hypothalamic GT1-7 cells, providing conclusive evidence that WFS1 and CPE interact. Both WFS1 and CPE are upregulated in response to fear and both are localised to the secretory granules of the regulated secretory pathway. WFS1 has been detected in both the ER and secretory granules it seems to play an important role in protein biosynthesis, modification, folding, trafficking and the regulation of calcium homeostasis. CPE is involved in neuropeptide processing and trafficking of secreted proteins. The interaction between CPE and WFS1 may thus serve to facilitate an optimal environment in which neuropeptides can be processed and secreted.<br>AFRIKAANSE OPSOMMING: Posttraumatiese stresversteuring (PTSV) is 'n multifaktoriese siekte, met aansienlike bewyse vir 'n genetiese bydrae. Hoewel genetiese assosiasie-studies uitgevoer word om kwesbaarheidsfaktore in PTSV te identifiseer, is die resultate grootliks teenstrydig. Identifiseering van ligande van proteїene wat betrokke is in die etiologie van PTSV dien as middel om die netwerk van interaksies wat ń moontlike rol in die ontwikkeling van die versteuring kan speel, te oudersoek talle diere studies het die Wolframin proteien (WFS1) geїdentifiseer as 'n moontlike biomerker vir die ontwikkeling van PTSV. Die funksie van WFS1 is egter nog nie ten volle beskryf nie. Die doel van die huidige studie was om proteїene wat interaksie met die N-terminale domein van WFS1 her te identifiseer, om sodoende die funksie van die proteїen uit te lig, en daardeur die rol wat WFS1 kan speel in die ontwikkeling van PTSV te bepaal. Die gis twee-hibried metodologie is gebruik om moontlike ligande van die N-terminale domein van WFS1 te identifiseer, deur die sifting van 'n mens volwasse brein komplementêre DNS biblioteek. Opeenvolgende seleksie stappe het die aantal moontlike WFS1 N-terminale ligand wat moontlike prooi kolonies bevat van 878 tot en met ses verminder. Die DNS volgorde van die moontlike prooi-plasmiede is bepaal en geїdentifiseer deur die BLAST soek-engin. Vier prooi-plasmiede is uitgesluit omdat hulle of nie in die korrekte lees-raam in die vektor was nie of die subsellulêre ligging van die proteїen wat uitgedrukword is nie versoenbaar met die N-terminale domein van WFS1. 'n Interessante moontlike ligand is geїdentifiseer as Karboxypeptidase E (CPE). Ko-lokalisering ontleding bevestig dat CPE ko-lokaliseer met WFS1 in rot hipotalamiese selle (GT1-7). Ko-immunopresipitasie (Ko-IP) toon verder 'n direkte interaksie tussen WFS1 and CPE in rot GT1-7 selle. Wat dus bewys dat WFS1 en CPE wel met mekaar 'n interaksie het. Beide WFS1 en CPE toon 'n verhoogde uitdrukking in respons tot ń vrees-situasie. Beide van hierdie proteїene kom voor in die sekretoriese korrels van die gereguleerde sekretoriese pad. Die WFS1 proteien word bevind in die endoplasmiese retikulum (ER) van die sel, waar dit verantwoordelik is vir proteien biosintese, modifikasie, vouing, vervoer en die reguleering van kalsium homeostase. Die CPE proteїen is verantwoordelik vir die proseseering van neuropeptiede en die vervoer van uitgeskiede proteїene. Dus kan die interaksie tussen CPE en WFS1 dien om 'n optimale omgewing te skep waarin neuropeptiede geproseseer en uitgeskei kan word.<br>The National Research Foundation (NRF), the Harry Crossley Foundation and the Medical Research Council (MRC)

宗教与科学的研究已非新鲜，两者间的关系模式（如冲突、独立、对话等等）已有学者进行了深入的总结和类型学（typology）的探讨。不过，多数结论都是基于对基督宗教与科学的研究成果，而非真正意义上对宗教与科学关系的总结，现有研究成果中的关系模式是否同样适用于其他宗教，例如用来描述佛学与科学的关系，还有待具体分析和讨论。<br>佛学与科学的对话较基督宗教相对滞后，佛学与遗传学间的比较研究更是鲜有学者重视及深入探讨。这两个领域分别用业和基因等概念来诠释有关人类生命的众多问题（如疾病、生死、人性善恶、自由意志等），它们是在自说自话抑或可能存在一定程度的对话空间、甚至交融？本论文尝试利用这个新命题来检视佛学与科学间可能存在的各种关系模式。<br>业与基因分别属于两个相对独立的认知系统--佛学与遗传学。本研究尝试通过比较业与基因，进而围绕从遗传学衍生出来的数个自然科学与哲学议题，通过两者间尝试性的互动，反思互动的还原论立场、互动深度及互动进路这三个特征，以此来了解佛学与科学的关系到底是如何。本研究将集中探讨佛学与科学之间是否存在一定的相容性？又在何种情况下存在互相冲突或其他的可能性？总之，以期通过具体互动的尝试、反思互动的各种特征，来获得一幅相对较为全面、能直接反映出佛学与科学间可能存在的不同关系模式的画面。<br>本研究一方面期待能在对这个命题多视角深入讨论的过程中，厘清佛学与科学间可能的各种关系模式，西方学者是站在以基督宗教为主的视角上总结宗教与科学间关系类型学，但这未必适用佛学；另一方面，尚希望能为佛学与遗传学这个相对崭新的交叉领域直接提供深入、丰富的讨论，尤其是在理论构建方面填补空白；通过对业与基因的深入比较，也能为相关的（如基因技术所引出的）伦理学讨论提供不可或缺的理论基础；两者互动的过程中还可能给不同学科的学者带来不同视角的思考空间或启示，如佛学学者对其教义的理解和认知可能如何受到科学新知的影响抑或支持，又或科学家可能从佛学教义中得到如何另类的启示、或者甚至有可能对科学范式的转换起到积极的作用。<br>Study in religion and science is now no longer fresh. Different models of the relationship between religion and science (such as conflict, independent, dialog, etc.) have already been summarized, and the accordingly proposed typologies were also discussed. However, most of the prevalent results are based on the studies focusing on Christianity (and science), instead of religion in general. Are these models also applicable to other religions, for instance Buddhism?<br>The encounter of Buddhism and science is relatively late compared to Christianity, in the relationship between Buddhism and genetics is even hardly addressed by scholars in this area. These two disciplines have respectively tried to address many similar questions concerning human life, such as diseases, birth and death, human nature, free will, and so on. Do they contradict each other? Are they irrelevant to each other? Or could these two systems communicate with each other or even have overlapping parts? This thesis aims to investigate the relationship between Buddhism and science through exploring the relationship between Buddhism and genetics.<br>Karma and gene belong to relatively independent and diverse systems of understanding. This study tries to compare karma and gene, as well as the relevant concepts, and several related topics, including scientific and philosophical; to reflect on the three characters of interaction (reductional standpoint, depth, and viewpoint) between Buddhism and science, through in-depth discussion of how these two can interact; finally to understand how the relationships between Buddhism and science are. In this thesis we will see whether they might be compatible; meanwhile also objectively investigate in what occasion they will collide with each other; or there might be other possible relationships between them. Eventually this research aims to obtain a rich, relatively comprehensive picture of the possible relationships between Buddhism and science.<br>This study, through the above mentioned multiple view angles, on the one hand, expects to propose a typology of the possible models of relationship between Buddhism and science, this is different from the prevalent typologies of “religion and science established by the western scholars, mainly from a Christian point of view, might have not reached, in their so-called typology of “religion and science; on the other hand, it is hoped to provide more in-depth discussion in the new interdisciplinary area, namely Buddhism and genetics via the in-depth comparison of karma and gene. It is expected to provide some necessary theoretical basis for relevant ethical discussion (such as biotechnology); some details in this thesis may be able to inspire scholars of diverse disciplines in their way of thinking, for instance how their understanding of Buddhism might be informed by brand-new knowledge of modern science, or how scientist might be illuminated by some Buddhist doctrines, which might even trigger the new paradigm shift in scientific research.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>傅晓.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.<br>Includes bibliographical references (leaves 196-205)<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Fu Xiao.<br>摘要 --- p.I<br>ABSTRACT --- p.III<br>致谢 --- p.IV<br>目录 --- p.VI<br>导言 --- p.1<br>Chapter 第一章 --- 研究背景与研究问题 --- p.4<br>Chapter 1.1 --- 研究问题的提出 --- p.4<br>Chapter 1.2 --- 文献回顾 --- p.8<br>Chapter 1.2.1 --- 宗教与科学的关系 --- p.8<br>Chapter 1.2.2 --- 佛学与科学的关系 --- p.11<br>Chapter 1.2.3 --- 佛学与遗传学 --- p.15<br>Chapter 1.2.3.1 --- 理论比较 --- p.15<br>Chapter 1.2.3.2 --- 伦理角度 --- p.16<br>Chapter 1.2.3.3 --- 其他. --- p.19<br>Chapter 1.2.4 --- 基督宗教与遗传学 --- p.20<br>Chapter 1.2.4.1 --- 相容论与冲突论的对峙 --- p.20<br>Chapter 1.2.4.2 --- 比较两者相关概念的重要性 --- p.21<br>Chapter 1.2.5 --- 佛学在宗教与科学的交叉学科研究中的独特之处 --- p.23<br>Chapter 1.2.6 --- 小结 --- p.24<br>Chapter 1.3 --- 研究方法与材料 --- p.26<br>Chapter 1.4 --- 研究优势及局限性 --- p.28<br>Chapter 1.5 --- 研究意义和价值 --- p.29<br>Chapter 1.6 --- 论文架构 --- p.30<br>Chapter 1.7 --- 本章小结 --- p.31<br>Chapter 第二章 --- 佛学与科学的关系模式 --- p.33<br>Chapter 2.1 --- 宗教与科学关系模式的归纳、借鉴 --- p.33<br>Chapter 2.2 --- 佛学与科学间跨学科研究的简介 --- p.42<br>Chapter 2.3 --- 交叉学科研究的还原论问题 --- p.44<br>Chapter 2.3.1 --- 简要介绍还原与还原论 --- p.45<br>Chapter 2.3.2 --- 宗教研究（作为一个学术学科）中的还原论问题 --- p.48<br>Chapter 2.3.3 --- 交叉学科的还原论问题 --- p.50<br>Chapter 2.3.4 --- 结语 --- p.53<br>Chapter 2.4 --- 佛学与科学间关系模式框架的初步提出 --- p.55<br>Chapter 2.4.1 --- 一个基础独立，两个极端冲突 --- p.57<br>Chapter 2.4.2 --- 互动为交叉领域间两者关系的统称，用数个重要特征来做细分的工具 --- p.57<br>Chapter 2.4.2.1 --- 特征一：还原论、价值取向、意识形态的倾向 --- p.59<br>Chapter 2.4.2.2 --- 特征二：深度 --- p.59<br>Chapter 2.4.2.3 --- 特征三：互动进路/方式 --- p.60<br>Chapter 2.5 --- 本章小结 --- p.61<br>Chapter 第三章 --- 遗传学相关背景的简介与分论题的提出 --- p.64<br>Chapter 3.1 --- 遗传学相关背景 --- p.64<br>Chapter 3.2 --- 遗传学背景下重要的分论题之引出及其基本认识 --- p.69<br>Chapter 3.2.1 --- 基因在自然科学层面作用的议题 --- p.69<br>Chapter 3.2.1.1 --- 疾病 --- p.71<br>Chapter 3.2.1.2 --- 衰老 --- p.72<br>Chapter 3.2.1.3 --- 生死 --- p.73<br>Chapter 3.2.1.4 --- 宗教性 --- p.77<br>Chapter 3.2.1.5 --- 个体与环境的相互影响 --- p.79<br>Chapter 3.2.2 --- 基因在哲学层面衍生的论题 --- p.81<br>Chapter 3.2.2.1 --- 人性 --- p.82<br>Chapter 3.2.2.2 --- 自由意志 --- p.88<br>Chapter 3.3 --- 本章小结 --- p.91<br>Chapter 第四章 --- 佛学之业论、及其与遗传学重要概念的互动 --- p.93<br>Chapter 4.1 --- 业论及其他可能涉及的理论的简要介绍 --- p.93<br>Chapter 4.1.1 --- 业论 --- p.93<br>Chapter 4.1.1.1 --- 业 --- p.96<br>Chapter 4.1.1.2 --- 功德转移与业论相矛盾？ --- p.100<br>Chapter 4.1.1.3 --- 业力的传递 --- p.103<br>Chapter 4.1.2 --- 唯识学之阿赖耶识及其种子的作业感果功能 --- p.105<br>Chapter 4.1.2.1 --- 业力轮回与无我的矛盾 --- p.105<br>Chapter 4.1.2.2 --- 唯识论之阿赖耶识等 --- p.106<br>Chapter 4.2 --- 业论与遗传学重要概念间的互动 --- p.108<br>Chapter 4.2.1 --- 基因与遗传信息 --- p.113<br>Chapter 4.2.2 --- 环境 --- p.122<br>Chapter 4.2.3 --- “定业不可灭？ --- p.126<br>Chapter 4.2.4 --- 遗传信息在轮回中的意义 --- p.134<br>Chapter 4.3 --- 本章小结 --- p.142<br>Chapter 第五章 --- 业论如何回应上述两个层面的各议题 --- p.146<br>Chapter 5.1 --- 自然科学层面 --- p.146<br>Chapter 5.1.1 --- 疾病 --- p.146<br>Chapter 5.1.2 --- 衰老 --- p.152<br>Chapter 5.1.3 --- 生死 --- p.154<br>Chapter 5.1.3.1 --- 生 --- p.154<br>Chapter 5.1.3.2 --- 死 --- p.160<br>Chapter 5.1.4 --- 宗教性 --- p.162<br>Chapter 5.2 --- 哲学层面 --- p.170<br>Chapter 5.2.1 --- 人性 --- p.170<br>Chapter 5.2.2 --- 自由意志 --- p.175<br>Chapter 5.3 --- 本章小结 --- p.179<br>Chapter 第六章 --- 结论 --- p.182<br>Chapter 6.1 --- 反思与修正佛学与科学间的关系模式 --- p.183<br>Chapter 6.2 --- 业与基因比较研究的启示、及实践性作用 --- p.192<br>参考文献 --- p.196<br>Chapter （1） --- 佛学相关 --- p.196<br>Chapter （2） --- 遗传学相关研究 --- p.197<br>Chapter （3） --- 佛学与遗传学/佛学与科学交叉学科讨论 --- p.200<br>Chapter （4） --- 宗教与科学以及其他 --- p.202

This paper outlines a model of human development to help guide contemplative practice in parenting and facilitate prayerful understanding of parent-child development with a focus upon one's own parent-child relationship. The model draws from the tree of life symbolism represented by the cross and the spiral and further elaborated through symbolic interpretations of the seed, root, stem, branch, leaf, and fruit. Contemplative prayer is seen as a path of self-development that allows parents to respond to children with goodness, love, wisdom, and justice.<br>Graduation date: 1992

This thesis argues that human land use is a decisive yet commonly overlooked indication of the sort of people we are. As such, to grasp that we live in a world in 'ecological crisis' requires grappling with the moral, spiritual and narrative underpinnings and effects of those twentieth century shifts in urban/suburban development and farming practices that have so dramatically altered the North American cultural and geographical landscape. In particular, this dilemma is approached from a biblically informed Christian perspective. Chapter 1 proposes that understanding and experiencing the world as Creation requires accounting for the embodied and wondrous character of existence. Chapter 2 examines aspects of the biblical narrative that provide resources for rethinking destructive land use patterns. In conversation with agrarians and new urbanists, Chapter 3 provides an agrarian ethic for urbanites; a vision rooted in agrarianism that acknowledges how deeply the fate and health of cities and farms are intertwined.

Copies of author's previously published articles inserted.<br>Amendments pasted onto back-end paper.<br>Bibliography: leaves 255-286.<br>ix, 286, [15] leaves, [5] leaves of plates : ill. (chiefly col.) ; 30 cm.<br>Aims to isolate the gene(s) responsible for Fancomi anaemia and breast cancer using a positional cloning strategy<br>Thesis (Ph.D.)--University of Adelaide, Dept. of Cytogenetics and Molecular Genetics, 1999

当代佛教如何参与现代环境危机这一公共社会议题是本文的问题意识，参与佛教与人间佛教的环保参与实践及其理论阐述正是现代社会较有影响力的佛教环保实践。<br>本文首先研究参与佛教的生态正义与人间佛教的心灵环保这两种类型在环保进路上的不同特征，参与佛教的环保以社会抗议、公义的分配制度及文化批判的社会正义诉求为其特征，人间佛教主要团体则以心灵净化、节约资源等行动表现出心灵环保的特点；接着将生态正义与心灵环保放入自然、经济、政教关系等社会处境进行剖析，最后对参与佛教的生态正义与人间佛教的心灵环保这两种佛教环保类型进行对比。<br>通过两种类型的比较研究探讨佛教参与环保的进路与趋势，冀望两种参与类型的彼此关照，互相学习和进行整合作为佛教参与环保的愿景，即多维视野的佛教生态参与模式，同时兼顾与结合社会与个体、正义与心灵等多维角度，共同推进从社会结构层面的抗争与心灵文化的变革，探索佛教智慧如何更好的参与现代社会环境危机以寻找出路。<br>Buddhism has involved in environmental protection on the local as well as global level. This thesis seeks to explore how and why the Buddhist modern movements, particularly Engaged Buddhism and Humanistic Buddhism adopt different approaches to environmental issues. The comparative study of these two Buddhist movements and their respective approaches to environment protection attempts to characterize and contrast the two different approaches as Eco-Justice and Eco-Spirituality and to analyze them in terms of their cultural, economic, political and social contexts.<br>Though the approach of Eco-Justice adopted by Engaged Buddhism focuses on social justice and the approach of Eco-Spirituality adopted by Humanistic Buddhism concentrates on spiritual cultivation, this thesis attempts to argue that they provide contrasting yet complementary approaches to environmental protection. The dialogue between Engaged Buddhism and Humanistic Buddhism on environmental issues will enrich each other and contribute to the Buddhist engagement of environmental protection as a whole.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>梁容.<br>Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.<br>Includes bibliographical references (leaves 183-196)<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Abstracts in Chinese and English.<br>Liang Rong.<br>致谢 --- p.i<br>目录 --- p.iii<br>摘要 --- p.iv<br>Abstract --- p.v<br>引 言 --- p.1<br>Chapter 第一章 --- 佛教与生态之研究概览 --- p.3<br>Chapter 第一节 --- 现代生态危机出路之探寻：佛教的救渡 --- p.3<br>Chapter 第二节 --- 佛教与生态问题之俯瞰：学术研究概述 --- p.6<br>Chapter 第三节 --- 类型学之研究方法 --- p.20<br>Chapter 第四节 --- 论文之篇章结构 --- p.28<br>Chapter 第二章 --- 参与佛教的环保正义（eco-justice）之实践与论述：以泰国为例 --- p.31<br>Chapter 第一节 --- 前言 --- p.31<br>Chapter 第二节 --- 参与佛教的环保实践 --- p.33<br>Chapter 第三节 --- 环保正义的佛教之理论建构及社会论述：佛使比丘自然即法的佛教理论 --- p.53<br>Chapter 第四节 --- 资本主义社会文化批判与佛教社会经济发展观：萧素乐佛教之现代社会论述 --- p.64<br>Chapter 第五节 --- 结语：参与佛教环保正义类型之展望与反思 --- p.76<br>Chapter 第三章 --- 人间佛教的心灵环保（eco-spirituality）之实践与论述：以台湾为例 --- p.82<br>Chapter 第一节 --- 前言 --- p.82<br>Chapter 第二节 --- 慈济“预约人间净土：行动与理念 --- p.84<br>Chapter 第三节 --- 法鼓山“心灵环保：行动与理念 --- p.100<br>Chapter 第四节 --- “心灵环保进路的分析：宗教意义及社会涵义 --- p.113<br>Chapter 第五节 --- 结语：人间佛教心灵环保类型之展望与反思 --- p.150<br>Chapter 第四章 --- 两种类型比较与展望：参与佛教的环保正义与人间佛教心灵环保 --- p.153<br>Chapter 第一节 --- 两种佛教环保类型比较的视野 --- p.154<br>Chapter 第二节 --- 生态正义与心灵环保两种类型的比较研究 --- p.157<br>Chapter 第三节 --- 整合与超越：两种类型的互相对话与互相取鉴 --- p.176<br>结 语 --- p.180<br>参考资料与书目 --- p.183