This bachelor?s thesis examines contemporary views on Angels and how two modern writerson the subject introduce these beings. Presenting a comparison between the two modernwriters, and also, as a context, contrasting them to some more traditional biblical as well assome modern Christian material, some of the beliefs surrounding Angels are discussed. Thecontemporary views and beliefs are analyzed through a model on how globalization affectspopular religion of today..

Uppsatsen handhar de svenska genealogiska rörelsernas framväxt under första hälften av 1900-talet, i en tid då modernister kom att stå mot traditionalister, masskultur och industrialism mot 'den lilla idyllen' och 'humanismen', framstegstänkande mot undergångsstämning. I tiden som (i varje fall inom kulturdebatten) kom att präglas av vacklande ovisshet och desorientering i brottet mellan det gamla och det nya, försöker i uppsatsen undersökas hur man inom genealogiska sammanslutningar och till dessa relaterade organisationer sökte orientera eller förhålla sig till de olika tidsdimensionerna (eller historien om man så vill), hur man kom att identifiera sig antingen med eller mot det förgångna respektive framtiden. Det centrala är vilka frågor som man inom de genealogiska skrifterna/trycken/böckerna ansåg vara viktigt och stå på spel i berättelsen om den tidens samhälle, om vilka idéer rörelserna genomsyrades av, vilka fenomen i historien som man ansåg vara viktiga att artikulera och lyfta fram och i så fall varför. Kort och gott: de genealogiska rörelsernas historiedidaktiska förevändningar under 1900-talets första hälft..

I Ingmar Bergmans filmer förekommer det ofta olika typer av konstnärer eller dess "likar", enligt Bergman (i form av t ex gycklare). Dessa rollfigurer belyser inte enbart konstnärliga spörsmål utan deras främsta uppgift är kanske att fungera som en slags "ställföreträdare" - eller en symbol för människan - eftersom just konstnärerna i hög omfattning tangerar mer djupa allmänmänskliga frågor i Bergmans filmer. Exempel på detta är kanske i första hand då konstnärerna frågar sig vad sanning är för någonting, samt hur detta sedan berör en metafysisk verklighet där Bergmans hela existentiella problematik verkade kretsa kring frågan om man överhuvudtaget kan vara sann; samtidigt som han då också verkar konstatera att en "riktig" verklighet inte verkade vara möjlig att inringa.Meningen med denna uppsats är att titta på vilken och vilka bilder Ingmar Bergman ger av konstnärerna i sina spelfilmer (fram till Fanny och Alexander), vilket då också berättar något om Bergmans egna existentiella problematik och hur den utvecklades under hans liv och skapande..

Summary in EnglishThe purpose of this essay has been to examine the Christology of Wolfhart Pannenberg, and especially his interpretation of the belief in Jesus as true God and true man. The consequences for his ontology and his view of the incarnation are also focused upon.Fundamental features in the Christology of Pannenberg demand a closer examination in this connection. First, christological method regarding which a certain development can be shown from the early to the late writings of Pannenberg. According to my view, the later Pannenberg is more balanced in his way of describing the christological movements "from above" and "from below" and how these movements complement each other. In contradistinction to his mature Systematic Theology, in Jesus, God and Man from the 1960s he was more categorically an advocate of the from-below-perspective.Secondly, Pannenberg risks his entire Christology claiming the historicity of the resurrection.

Abstract: In this following thesis I enquire the teaching of reincarnation within the New Testament. More specifically I examine how the author Paramahansa Yogananda?s interprets the teaching of reincarnation and his analysis of the prologue to the Gospel according to John. The idea of reincarnation is not a teaching commonly associated with Christian teachings and it has never been advocated within Christian orthodoxy. However, the idea of reincarnation has recurringly been advocated by Christians.

Henric Schartau was the prominent figure in a Christian revivalist movement thatspread mainly in south west Sweden during the 19th century. Priesthood followers in thetradition, commonly named Schartauans, often preached from his drafts, and were generallyvery loyal to the state church. Schartau and his followers placed a strong emphasis onministry and correct biblical teaching. The movement had a great impact on the diocese ofGothenburg for a protracted time period..

Vad som kanske kan kallas den traditionella förklaringsmodellen för metaforer inom filosofin, hänvisar till metaforisk mening, en mening som sägs uttryckas av metaforer parallellt med deras bokstavliga mening. Det har också gjorts försök att skissera system för hur den metaforiska meningen kan vaskas fram ur den bokstavliga.I ?What Metaphors Mean? kritiserade Donald Davidson sådana teorier och försök, och sa att man måste överge föreställningen om den metaforiska meningen. Metaforer, skrev Davidson, betyder inget utöver det de betyder bokstavligen, och alla effekter de har som ?vanligt? språk inte har, åstadkommer de med andra medel än de lingvistiska.

This essay describes my work as a director in a specialized orientation within psychodrama, surrealistic psychodrama. Using the language and performance techniques of theater and under the guidance of a director, psychodrama creates an improvised narrative or story. The essay describes several dramas I have directed, reflecting on my actions and choices as a director and group leader. I examine whether my working method has allowed me to be spontaneous and creative, which I believe the example of "The dangerous bear" demonstrates. The process enabled me to establish trust and receptivity so that a newly constituted group dared to investigate conflicts in symbolic ways associated with illness and death.

The subject-matter of the following essay is to investigate the relationship between what is commonly called Deep Ecology or Biocentric Philosophy, as articulated by the co-founder of the Deep Ecology Movement, Arne Naess, and later proponents of the biocentric school of environmentalist thought. I contrast Naess? concept of Self-realization as founded in his Ecosophy T to the ideas of american conservationist and co-founder of the radical green movement Earth First! Dave Foreman, and to the controversial finnish environmentalist and ecofascist Pentti Linkola?s ideological agenda of population-reduction respectively.According to some critics of the movement, especially the social ecologist Murray Bookchin and French liberal philosopher Luc Ferry, the Deep Ecology ideology is essentially misanthropic and totalitarian in structure. A central idea among deep ecologists is that ecosystems and natural entities have intrinsic value in themselves, even outside a human social context. This idea is thought of among deep ecologists to create a philosophically sound basis for counteracting the environmental global crisis.

What is the?self? and to become ?one-self?? To resolve this questions possibility I´ve been using the philosopher Søren Kierkegaard metaphysic paradoxes. This essay about the ?self? shows the reader the difference between describing a transcendent and immanent phenomenon and if it´s possible to become or to not become ourselves. The process is a key of the ?self? which Kierkegaard explains the ?self? in and for it-self.

This essay aims to explore the philosophical meaning of the expression ?present and real? in Clara ? or, On Nature?s Connection to the Spirit World by F. W. J. Schelling.

This paper deals with stable isotope analysis on the children of the early Christian cemetery in Varnhem, Västergötland. Human bone and tooth material from the cemetery has been analysed for stable carbon, nitrogen and sulphur isotopes. The analysis showed that the diet had been homogeneous and that the children had been breastfed, with a possible exception of the child from grave 100..

Abstract Title: A messy story ? a case study of Secorocs process flow of DTH-pipes Presentation date: 2010-06-02 Course: Bachelor thesis in businessAuthor: Kristoffer ForsmanAdvisor: Kjell GustafssonKeywords: Management control, process control, lean production, process flow analysisPurpose: The purpose of this bachelor thesis is to develop an overview of the process flow for a specific product, and with the help of this mapping based on a lean production philosophy show possible improvement proposals and how these can lead to a more efficient process flow.Methodology: I have used a case study of Secorocs DTH-pipes and my primary data are gathered through interviews and observations. I have used theoretical framework to establish a process flow analysis. This is to obtain data on process activities and whether they are creating value or not. This leads to a current mapping of the situation in Secoroc on DTH-pipes and then analyzed and suggestions for improvement are developed.Conclusions: That by using the above mentioned mapping of process flow of DTH-pipes, problem areas could be illustrated.

The overall purpose of the essay is to analyse what Dietrich Bonhoeffer meant by Religionless Christianity. For this I have chosen to use the substantial idea analysis.I first came across the concept of freedom of religion to Christianity and Religionless Christians, in the book Dietrich Bonhoeffer: Tankar om en 1900-talsmartyr by Martin Lind in which he discusses what Bonhoeffer might discuss with Religionless Christians. This book is therefore the origin of the selection of literature I have chosen to use in the essay. Bonhoeffer writes several letters from prison about the movement he sees towards a new phase in human history, in which man can no longer be religious. However, Bonhoeffer uses the word religion in such a way that its content cannot be clearly determined.

This essay is a comparative analysis with focus on Jean-Paul Sartre´s existentialism and Ferdinand Alquié´s cartesianism. They both represented the French philosophy of conscience in the early and mid 1900s. Because of that, they had similar ideas concerning the human conscience and freedom of the mind. But how did they come to those conclusions? And in which cases did they differ from one and other?.