Dissertations / Theses: 'Anthropologie – Aspect moral'

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Marin, Ana. "Une anthropologie de la bioéthique : le discours bioéthique et le vécu individuel dans la pratique de l'avortement en Moldavie." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26482/26482.pdf.

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Congoste, Myriam. "L'innommé : portrait d'un voleur." Bordeaux 2, 2007. http://www.theses.fr/2007BOR21511.

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Écrite sur un mode narratif, cette thèse adopte une approche microscopique en se concentrant sur un personnage, Youchka, un voleur de voitures, principalement. Se réclamant d'une anthropologie réflexive, elle relate les trois temps d'une enquête au cours desquels l'ethnographe renonce à sa première conception du voleur (asocial, inadapté, violent et cupide), pour entrer dans l'univers du vol et se montrer apte à recevoir sa version des faits. Au fil de ces interactions où le voleur se dévoile et où l'anthropologue se met à l'écoute, se dégage le sens de l'acte de vol : le voleur ne volerait pas pour être riche mais pour être libre "d'être". Énonçant dans un premier temps les obstacles à dépasser pour entrer en relation avec un voleur, la narration éclaire ensuite sa double contrainte, son rapport au monde déterminé par une assignation à la discrétion à perpétuité et l'obéissance aux règles d'un monde en marge. Ce regard anthropologique lève le voile sur un être épris de liberté qui trouve dans les pratiques illégales la possibilité de se venger de ce qu'il estime être de l'injustice sociale et l'espoir d'acquérir un mode d'existence en adéquation avec l'idée qu'il se fait du bonheur. Nul ne saurait mieux qu'un voleur parler de l'acte de vol qu'il commet. Telle pourrait être la conclusion de cette thèse qui, en donnant la parole à un personnage victime de préjugés, bien plus imaginé que connu, offre un éclairage sur l'altérité
Focusing on the character of Youchka, a car thief, this thesis written in the narrative mode has adopted a microscopic approach. Drawing from reflexive anthropology, it records the three stages of an investigation in which course the ethnographer abandoned her original conception of the thief (as an anti-social, misfit, violent and cupid being) in order to enter the thief world and be able to collect his own interpretations. All along this process of interactions, where the thief reveals himself and the anthropologist becomes receptive, eventually emerges the significance of robbing: the thief doesn't rob in order to get rich but rather as a way of being free to exist. After detailing the obstacles that needed to be overcome so as to establish a relationship with a thief, the narrative highlights the double constraint: relations with society determined by perpetual secrecy and invisibility; and subjection to the rules of a marginal world. The anthropological approach reveals a character in love with freedom who indulges in illegal practices out of revenge for what he holds as social injustice, with the hope of gaining a made of existence in adequacy with his own idea of happiness. No one else but a thief can talk better about theft. This could be the conclusion of the thesis which, by letting such a character speak, a victim of prejudice more fantasized than known, sheds a light on otherness

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Gagnon, Susie. "Ethnoéthique à la Martinique : une analyse des discours locaux portant sur le rapport à la responsabilité en contexte postcolonial." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25671/25671.pdf.

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El, Moujabber Farid. "La nature humaine à l'ère de la technique moderne : Quelles mutations?" Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29421/29421.pdf.

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Meudec, Marie. "La sorcellerie comme pratique morale et éthique, une économie morale de l'obeah à Ste-Lucieh : processus de moralisation, de légitimation et usages des évaluations morales entourant les pratiques et les practiciens de/associés à l'obeah." Doctoral thesis, Université Laval, 2013. http://hdl.handle.net/20.500.11794/24928.

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L'objet de ma recherche porte sur l'obeah à Ste-Lucie, compris comme un ensemble de pratiques de gestion thérapeutique, spirituelle, magique et sorcellaire de la maladie et de l'infortune. Ces pratiques, nommées de façon similaire dans d'autres îles anglophones de la Caraïbe, sont souvent associées à la sorcellerie. Toutefois, il est possible de constater à Ste-Lucie que leur désignation suppose l'énonciation de valeurs morales, attribuées aux infortunes, à leur étiologie, aux pratiques de guérison ou aux personnes qui y sont associées. Cette thèse démontre la possibilité d'envisager l'obeah comme une pratique morale et éthique - au moins autant qu'une pratique thérapeutique ou religieuse - car elle implique la production et l'utilisation de valeurs morales au quotidien. L'obeah peut être considéré comme telle dans la mesure où ces pratiques sont définies moralement, où elles sont le reflet de discours moraux (discours de/sur l'obeah) en même temps qu'elles sont l'objet de processus de moralisation (altérisation, contagion morale), où elles donnent lieu au développement d'un travail éthique chez les praticiens de/associés à l'obeah. En ce sens, les pratiques de/associées à l'obeah sont façonnées par les discours moraux et les justifications éthiques. La démonstration se base sur le concept d'économie morale pour rendre compte du contexte de production des enjeux moraux entourant ces pratiques, de la répartition des évaluations morales chez les acteurs concernés par l'obeah et produisant un discours à l'égard de ces pratiques (discours coloniaux, historiques, publics, médiatiques, biomédicaux et religieux). Ce concept permet d'envisager la circulation et l'utilisation de valeurs morales entourant l'obeah telles qu'elles sont élaborées par les institutions (légales, religieuses et médicales), mais aussi par la population st-lucienne et par les praticiens concernés par de tels jugements moraux. À travers les évaluations morales portant sur l'obeah, ce sont les valeurs et idiomes moraux des membres de la société st-lucienne qui transparaissent, mais ce sont peut-être surtout les moralités telles qu'elles sont incarnées par les gens qui sont mises de l'avant, c'est-à-dire leur travail éthique, lequel met au premier plan les enjeux entourant la moralité individuelle. Les accusations morales et sorcellaires témoignent des représentations sociales plus larges à l'égard du Bien et du Mal, mais aussi des enjeux socio-politiques actuels, selon la perspective d'une économie politique de la sorcellerie. Principalement étudiées en termes religieux, magiques, thérapeutiques et culturels, les pratiques de l'obeah sont ici analysées à partir d'une anthropologie des moralités et de l'éthique, afin de saisir les processus de moralisation qu'elles génèrent et qui en sont constitutifs.

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Dubé, Ève. "Pour une ethnoéthique de la santé publique : les programmes de réduction des méfaits." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24470/24470.pdf.

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Lacroix, Geneviève. "Moralité et responsabilité : cas de la pratique des quimboiseurs et des prêtres catholiques martiniquais." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25254/25254.pdf.

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Rousseau, Bénédicte Marie Yen Bay. "Ethique et moralité ordinaire dans la pratique du diagnostic prénatal." Paris, ENMP, 2003. https://pastel.archives-ouvertes.fr/tel-00005674.

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Berlioux, Florent. "Salariés et salariées de Fralib à Gémenos. Une anthropologie des subjectivités ouvrières (vers 1980-2014)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH209.

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De 2010 à 2014, l’usine de conditionnement de thés et d’infusions Fralib, près de Marseille, est le théâtre d’une lutte ouvrière parmi les plus importantes de ces trois dernières décennies. Engagé-e-s sur le terrain syndical, politique et judiciaire contre une grande multinationale de l’agroalimentaire, les salarié-e-s combattent la délocalisation de leur usine en Pologne. Ils/elles ambitionnent de se réapproprier les outils de production et construire une coopérative porteuse d’engagements sociaux et environnementaux. Des luttes similaires d’« usines récupérées » se sont multipliées ces deux dernières décennies s’inspirant des premières expériences de récupération en Argentine. Ces mobilisations ouvrières proposent des formes de résistances originales à la déterritorialisation d’une économie capitaliste mondialisées mettant les travailleur-se-s de différents pays en concurrence, tout en les éloignant des centres de décision.Dans un contexte d’invisibilité sociale et politique des mouvements ouvriers, ce travail enquête sur les subjectivités des acteur-rice-s de cette mobilisation présentée comme une lutte « pour la préservation de l’emploi ». La fermeture d’une usine n’est pas anticipée par les travailleur-se-s mais le « collectif des salariés » qui y fait face trouve ses fondements dans l’économie des relations sociales de l’atelier. A partir d’un travail ethnographique, l’analyse restitue l’économie morale des travailleur-se-s de l’usine ces trente dernières années et étudie leur « capacité d’agir » (agency) dans un espace de dominations.Cette études se focalise sur l’hybridisation des acteur-rice-s de l’employé-e-s au coopérateur-rice-s au travers d’une lutte sociale, économique, politique et culturelle. Par quels processus les salarié-e-s d’une usine en viennent à revendiquer sa propriété ? Comment les ouvrier-ère-s passent des résistances individuelles et collectives en production à la constitution d’un acteur politique ? Comment se positionnent-ils/elles vis-à-vis de l’histoire des mouvements ouvriers auparavant au cœur de la vie politique et aujourd’hui marginalisés ? Quels sont les rapport des individus avec la « classe » et ses institutions représentatives ?
From 2010 to 2014, Fralib tea and herbals processing factory, near Marseille in France, was the arena of one of the most important worker’s struggle within the last three decades. The employees are engaged in a fight against a big food multinational company throughout the politicial, the judicial and the union fields, and against the relocation of the factory in Poland. They reclaim the machines to build a cooperative carrying social and environmental values. Such « recovering factory » struggle multiplied last two decades from the argentine’s primal experiences. These workers mobilizations are original forms of resistances against the deterritorialization of a globalising capitalist ecnonomy that makes them compete from a country to another, while keeping them away from decision-making centers.In a context marked by a political and social marginalisation of the labour mouvements, this study investigate the subjectivities of the actors and the actresses of this struggle who present it as a fight for keeping employments. The closure of a factory is not expected by the workers, but the « workers’ collective » that faces it, takes root into the previous social relationships in the workshop. Based on a ethnographic fieldwork, the analysis shows the workers moral economy in the factory the last thirty years and their agency in a space of dominations. This study focuses on the hybridization of the actors and actresses from employees to cooperators all along a social, economical, political and cultural fight. Through what processes the workers of a factory come to a claim of the property ? How the workers shift from individual and collective resistances in production to a political agent ? How do they take a stand on the labour movements history previously unavoidable on the political life but now marginalized ? How do they take a stand on the « working class » and it representative institutions ?

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Piron, Florence. "Responsabilité pour autrui et refus de l'indifférence dans trois dialogues avec de jeunes Québécois et dans l'écriture scientifique : essai d'anthropologie de l'expérience éthique." Doctoral thesis, Université Laval, 1998. http://hdl.handle.net/20.500.11794/28493.

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Dorobantu, Marius. "Theological anthropology and the possibility of human-level artificial intelligence : rethinking human distinctiveness and the Imago Dei." Thesis, Strasbourg, 2020. http://www.theses.fr/2020STRAK003.

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Si l'IA atteint un jour le niveau humain, l'anthropologie théologique pourrait-elle encore parler de la spécificité humaine et de l’image de Dieu ? L'intelligence, comprise comme rationalité ou résolution de problèmes, n'est pas l'aspect le plus distinctif de l'image de Dieu. L'IA, l’anthropologie scientifique et théologique posent chacune, indépendamment l'une de l'autre, la relationnalité comme et la clé de ce que signifie être humain. La réflexion sur les défis de l'IA au niveau humain permet de retenir une interprétation multi- niveaux de l'imago Dei centrée à la fois sur la relation et la relationnalité : (1) la relation personnelle que Dieu initie avec l'humanité, (2) la relationnalité essentielle de la nature humaine et (3) les capacités qui nous permettent de grandir dans notre ressemblance avec Dieu par l'exercice de notre liberté dans des relations. Voir les autres comme des personnes peut être considéré comme une telle capacité clé, distinctement humaine
Could theological anthropology still speak of human distinctiveness and the image of God if AI ever reaches human level ? Intelligence, understood as rationality or problem solving, is not the most distinctive aspect of the image of God. AI, theological and scientific anthropology independently from each other point to relationality as being the key to what it means to be human. The reflection on the challenges of human-level AI helps define a multi-level interpretation of the imago Dei centered around relationality and relationship: (1) the personal relationship that God initiates with humanity, (2) the essential relationality of human nature, and (3) the capacities that enable us to grow in our likeness to God through the exercise of our freedom in relationships. Seeing the others as persons can be regarded as such a key, distinctively human, capacity

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Vivion, Maryline. "Influence de la moralité populaire et des stratégies de gestion du risque dans le cadre de la vaccination des nourrissons au Québec." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/29931/29931.pdf.

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Au Québec, la vaccination des nourrissons n’est pas obligatoire. Dès lors, la décision revient aux parents d’accepter ou de refuser les vaccins. Cette décision relève d’un processus complexe qui implique différents facteurs qu’il m’a semblé pertinent d’étudier. Ce projet, mené auprès de vingt mères québécoises, vise à déterminer l’influence de la moralité populaire et les stratégies de gestions du risque sur la décision de vaccination des nourrissons québécois. Trois profils de participantes ont été établis, les mères favorables à la vaccination, les mères hésitantes et enfin, les mères défavorables à la vaccination. Pour chacun des profils, les composantes de la moralité, telles les normes et les valeurs ont été identifiées. De plus, les stratégies de gestion du risque envers les maladies infectieuses et la vaccination ont été documentées. Au sein des profils, une homogénéité quant aux moralités et aux stratégies de gestion du risque mises en place a pu être observée.

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MacLullich, Christopher. "The moral (im)possibilities of being an applied anthropologist in development : an exploration of the moral and ethical issues that arise in theory and practice." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13958.

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My broadest aim in this thesis is to explore some of the central ethical concerns of social anthropologists vis-a-vis the phenomena of development. In particular, what I want to bring out and examine is the dynamics of the 'moral experience' and 'moral force' of anthropologists in this area. I go about this by considering the historical unfolding of the anthropological conceptual and evaluative apprehension of planned social and economic change. On this basis, I also consider the nature of the critiques and contributions that social anthropology has generated. I also make an attempt to review the major conceptual moral controversies and agendas that are intrinsic to development from an anthropological perspective. Whilst the concepts and values that emanate from social anthropology are multi-faceted and many stranded, I believe that the anthropological standpoint is both distinctive and potentially counter hegemonic. I look specifically at the moral resources that can be unearthed from the emerging field of 'development ethics' which is largely articulated in terms of the maxims that are fundamental to Western moral and political traditions. I attempt to set out the terrain of the ethical deliberation of anthropologists involved in development in terms of some of the moral difficulties of Western society. I argue that Western moral reasoning, as a result of deep disagreements about the sources of value human life and society, tends to rely upon procedural, instrumental and coercive ethical frameworks. On this basis, one of my assertions is that communitarian arguments, whilst also being needed as a healthy antidote to the excesses of liberal individualism, also constitute a reflection of the aspirations of people(s), many of whom are beleaguered by the alienation, atomism and instrumentalism of modern society. The communitarian perspective also underpins a political commitment to supporting those besieged indigenous communities that struggle to defend their integrity in the face of the aggressive intrusions of the market mentality. This may involve supporting the maintenance of 'traditional' versions of moral reasoning, well being, and sociality (such as indigenous life-worlds), collective rights in the face of the fragmentary and individuating neo-liberal development policies, and to support the 'construction of new associative networks such as 'new social movements' that represent the aspirations, and embody the values, of marginalised and disempowered social groups.

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Arnaud, Sabine. "Mise en récit et enjeux politiques d'un diagnostic : l'hystérie entre 1730 et 1820 : construction et circulation d'une catégorie médicale." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0039.

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Cette thèse retrace l'ensemble des termes utilisés au cours du 17ème et du 18ème siècle qui allaient être reconnus comme des formes d'hystérie dès le début du 19ième siècle. Elle passe en revue les formes d'écritures utilisées par les médecins pour donner une idée de la maladie en dépit de ses manifestations contradictoires. Elle considère l'identification d'une série de symptômes et analyse les relations de pouvoir entre médecins et patients. Ce travail tente d'identifier le rôle des discours qui définissent et déplacent la notion d'hystérie, tandis qu'elle est utilisée comme catégorie médicale, comme diagnostic, comme métaphore ou dans une visée littéraire. Cette catégorie est dès son élaboration le prétexte de constructions politiques, morales, et anthropologiques. La recherche repose sur des sources françaises et anglaises de genres et disciplines variées: traités, journaux, manuscrits, et cours de médecine, ouvrages de morale, pamphlets, pièces de théâtre, contes, et romans
My work begins with a study of terminology, retracing terms used during the eighteenth century to discuss what would eventually be recognized as hysteria. I t studies doctors' formation of symptoms into a category and efforts to convey an idea of hysteric maladies despite their contradictory expressions. It delves into how power relationships structure encounters between doctors and patients. It analyzes physicians' writing strategies and employ of literary genres. It regards the use of hysteria as a pretext for theorizations around class, sexual difference, geography, and race, and its invocation during the crisis of the Convulsionaries and French Revolution. In theatrical pieces, fables, and anecdotes, symptoms function as a system of signs. In novels, pathology is used to contrast conflicting interpretations of expressions and interrogate representation. French and English medical, political, philosophical and literary texts constitute the corpus of this study

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Hahn, Alexandre. "A função da antropologia moral na filosofia pratica de Kant." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280063.

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Orientador: Zeljko Loparic
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-15T03:22:44Z (GMT). No. of bitstreams: 1 Hahn_Alexandre_D.pdf: 2008463 bytes, checksum: 7b8a3b66eb4b4f79b1564aeea1e04200 (MD5) Previous issue date: 2010
Resumo: Pretende-se, neste trabalho, determinar a função da antropologia moral na filosofia prática de Kant. Na Metafísica dos costumes, a mencionada antropologia é designada como a contraparte (Gegenstück) da moral pura, isto é, como o outro membro (Glied) da filosofia prática. Tal concepção impulsionou a presente investigação, de entender como Kant concebe a conexão entre a moral e a antropologia, uma vez que o filósofo também parece demarcar uma rigorosa separação entre a moral e a antropologia. Em vista disso, este trabalho defenderá a tese de que a antropologia moral de Kant é uma ciência pragmática, cuja função consiste em aplicar a moral no homem. Dito de outra forma, pretende-se mostrar que a antropologia moral, tomada como a contraparte da moral, cumpre o papel de formar o caráter moral do homem. A fim de demonstrar essa tese, os dois primeiros capítulos apresentarão um panorama da metafísica dos costumes (filosofia prática pura), expondo os problemas e soluções apresentados por Kant, e as evidências que sustentam a necessidade de haver uma antropologia moral. O terceiro capítulo explorará a definição do conceito de uma antropologia kantiana. O quarto capítulo elencará e discutirá alguns elementos que compõem a natureza moral do homem. O último capítulo apresentará alguns dispositivos responsáveis pela formação moral do homem.
Abstract: The aim of this work is to determine the function of moral anthropology in Kant's practical philosophy. In the Metaphysics of Morals, this anthropology is called the counterpart (Gegenstück) of pure morality, that is, the other member (Glied) of practical philosophy. Such concept drove the present investigation in its attempt to understand the way Kant conceives the link between morality and anthropology, once the philosopher also seems to mark a strict distinction between morality and anthropology. Considering this, this work defends the thesis that Kant's moral anthropology is a pragmatic science, whose function consists on applying morality to man. In other words, my purpose is to show that moral anthropology, taken as the counterpart of morality, performs the role of forming the moral character of man. In order to prove this, the first two chapters present a description of the metaphysics of morals (pure practical philosophy), exposing the problems and solutions proposed by Kant, and the evidence that supports the necessity for moral anthropology. The third chapter explores the definition of a Kantian anthropology. The fourth chapter lists and discusses a few elements which are part of the moral nature of man. The last chapter presents a few devices that are responsible for the moral formation of man.
Doutorado
Historia da Filosofia Moderna
Doutor em Filosofia

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Amegatsevi, Kokou Sename. "L'éthique du futur et le défi des technologies du vivant." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/30255/30255.pdf.

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Ce travail vise à mettre en avant une éthique du futur à l’ère des technologies du vivant à partir de la biologie philosophique de Hans Jonas en passant au crible a priori les fondements des technosciences. Jonas estime que le problème n’est pas la technique elle-même qui soit en cause mais l’identité qu’elle accorde à l’homme dans cette logique instrumentale envahissante, en d’autres termes, le matérialisme réductionniste. Le problème aussi n’est pas les effets visibles inquiétants et désastreux de la technique mais l’ontologie qu’elle inspire. Outre les manifestations réelles de destruction qu’elle génère, c’est l’être qu’elle confère ou plus exactement dont elle prive l’homme qui est catastrophique. L’homme finit par se considérer comme un fond exploitable. Il s’agira donc de formuler une éthique qui a pour soubassement une biologie philosophique qui récuse une anthropologie mécaniste d’inspiration matérialiste, une ontologie du pas-encore qui fonde les sciences modernes. Réduire l’homme à des lois physico-chimiques, c’est violer notre individualité. Le métabolisme est la preuve de notre individuation. Dans la matière, gît l’esprit. Au-delà de l’anthropomorphisme qui se dégage, l’homme est le seul animal symbolisant doué d’une conscience réflexive. Une responsabilité politique s’impose pour protéger l’intégrité et l’image de l’homme à l’ère des technologies du vivant qui espèrent améliorer ou modifier l’espèce humaine. Mais cette responsabilité politique qui promeut « un marxisme désenchanté » ne tardera pas à renforcer voire devenir une rationalité instrumentale et idéologique à l’image du lyssenkisme. Une autre responsabilité s’impose : une responsabilité scientifique formulée par Charles De Koninck qui interpelle et invite les scientifiques à ne pas sacrifier l’être humain par leurs recherches sur l’autel des subventions financières, du dualisme au relent matérialiste. La science, dans son élan est invitée à tenir compte du facteur « humain ». Cette responsabilité scientifique va au-delà des règles de bonnes pratiques et déontologiques des comités et des expertises scientifiques. Elle nécessite une éducation scientifique pour une science citoyenne pour éviter une science aveugle et idéologique. Bref, à partir de ces paradigmes, nous voulons montrer que les rêves de l’amélioration, de l’augmentation des performances de l’espèce humaine sont des chimères.

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Boudreault-Fiset, Caroline. "Vaccination et grossesse : analyse des lieux de concordance et de conflit de valeurs éthiques entre la philosophie sage-femme et l'approche de la santé publique au Québec." Master's thesis, Université Laval, 2020. http://hdl.handle.net/20.500.11794/66319.

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Bien que certains puissent le croire, les conceptions de la santé, de la maladie et sa prévention ne sont aucunement universelles. Elles sont fortement marquées par le contexte culturel dans lequel elles sont construites. L’anthropologie de la santé devient alors une approche très pertinente afin d’analyser les différentes conceptions que peuvent prendre la santé, la maladie et sa prévention dans une culture donnée. En santé publique, l’une des interventions les plus importantes est certainement la vaccination. Souvent critiquée, parfois glorifiée, elle peut incarner une source de conflits éthiques importants, surtout lorsqu’elle s’applique à la femme enceinte. Depuis 2007, des vaccins peuvent être administrés aux femmes enceintes et peuvent être recommandés, non seulement par des médecins réalisant des suivis de grossesse, mais également par des sages femmes. Ayant leur propre philosophie marquant les soins qu’ils octroient, les professionnels de la santé réalisant des suivis de grossesse semblent divisés quant à l’importance de la vaccination chez la femme enceinte. Dans ce contexte, le but de la présente recherche est d’analyser les lieux de concordance et de conflit entre les valeurs éthiques avancées par la santé publique et celles sous-jacentes à la pratique sage-femme, en matière de vaccination chez la femme enceinte au Québec. En explorant chacune des approches, cette recherche permet d’en connaître davantage sur le suivi sage-femme en recueillant des témoignages de femmes enceintes bénéficiant de leurs soins, afin de connaître leur expérience personnelle et la façon dont elles vivent ce type de suivi. Les données présentées dans cette recherche reposent sur des entretiens réalisés avec des sages-femmes et des femmes ayant un suivi sage-femme, mais également sur une analyse du discours de la santé publique concernant la vaccination des femmes enceintes auQuébec.
Although some people may believe so, conceptions of health, illness, and prevention are by no means universal. These conceptions are influenced by the social and cultural context in which they are built. The approaches of medical anthropology are very useful for the analysis of these different conceptions in a given culture. In public health, vaccination is one of the most important intervention. Often criticized,sometimes glorified, this intervention can become a source of important ethical conflicts,especially when it applies to pregnant woman. Since 2007, vaccines can be given to pregnant women and can be recommended, not only by physicians who are involved in maternity care, but also by midwives. With different underlying philosophy of care, health professionals who are involved in maternity care appear to be divided over the importance of vaccination for pregnant women. In this context, the purpose of this research is to analyze the concordance and conflict between ethical values promoted in public health and those underlying the midwifery practice, with regard to vaccination of pregnant women in Quebec. By exploring each of the approaches, this research explores the midwifery approach by collecting testimonials from pregnant women under the care of midwives, to know their personal experience and how they live this type of care. The data presented in this research comes from interviews with midwives and women under their care and an analysis of the Quebec public health discourses on vaccination in pregnancy.

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Tenty, Crystal Renee. "Sex Work and Moral Conflict: Enhancing the Quality of Public Discourse Using Photovoice Method." PDXScholar, 2009. https://pdxscholar.library.pdx.edu/open_access_etds/3005.

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This thesis uses an advocacy/participatory framework and moral conflict theory to examine the opposing ideas: and interests of parties involved in the issue of prostitution on 82nd Avenue in Portland, Oregon. It locates areas of contention within the larger dominant feminist discourse, which views sex work as either a form of violence and exploitation or as a form of legitimate free-contract labor. The thesis shows how the intractable moral conflict between these differing feminist theories and values can be mediated using participatory data collection techniques. Ethnographic data was collected and analyzed from 11 women working in the sex industry in Portland, highlighting voices commonly left out of the conflict. Participants were given cameras and invited to photo-document their individual and community's needs and aspirations through the qualitative, arts-based research method, photovoice. An exhibit of these photographs was displayed as an art exhibit at several locations throughout the Portland area. Data collection methods also included a review of local media sources collected between September 2007 and April 2009, and field notes gathered from participatory and non-participatory observations at public town hall forums. Close analytic attention is given to the perspectives of those marginalized populations of sex workers excluded from the dialogue on issues that directly affect them. This thesis demonstrates ways in which community-based, participatory research, such as the use of photovoice method, can empower marginalized individuals to affect change within their community. The exhibit of photovoice data was used to enhance communication among individuals and groups involved in an intractable moral conflict about sex work in Portland. This thesis argues that photovoice method has potential for increasing the quality of public discourse to manage moral conflicts or to discover resolutions suitable to the needs and desires of multiple stakeholders.

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Fait, Stefano. "The true, the good, and the beautiful : the dark side of humanist science : a study in the anthropology of science and social history." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/14915.

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How do we systematise our knowledge without undermining mores and beliefs that have thus far guided our conduct? How do we account for free will in a cosmos made of molecules and universal laws? Is a metaphysical rebellion against the absurdity of a universe devoid of ethical significance unavoidable? Is this rebellion inevitably leading to the organization of the world in exclusively human terms? These are the problems that have been tackled among others by Dostoevskij, Kafka, Dickens, and Camus, thinkers who framed questions of paramount importance without finding persuasive answers (Davison 1997; Dodd 1992; Lary 1973). These are the same problems that many bio-scientists have grappled with in the past and I analyze the solutions they have identified. This work of mine could be seen as a follow-up to the qualitative survey carried out by Kerr, Cunningham-Burley, and Amos in 1998 among British scientists and clinicians with a well-established reputation. That investigation looked into the way the latter distance themselves from the dark shadow of eugenics and revealed that die equation of old eugenics and new genetics is deemed irrational because; scientific knowledge has grown by leaps and bounds ever since o the socio-political circumstances are radically different as coercion is unthinkable and the final decision rests with the individual who is protected by the principle of informed choice; o the aims of eugenics simply cannot be technically met; o the new genetics involves therapeutic aims as opposed to eugenics that concentrated on the alteration of the human gene pool; o the application of science is not necessarily one of scientists' main concerns; My contention is that these objections are too facile and unpersuasive. I submit that there is an obvious connection between how the existential and humanistic side of science failed to prove humanitarian, namely benevolent, compassionate and ultimately useful - the good -, the effort by several academicians to ground ethics on scientific evidence - the true -, And our incapacity to confront abnormality - the beautiful. This connection is eugenics. Eugenics is the scientific response to modern existential angst and social predicaments and is here to stay.

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Atibaka, Sunday O. "Anthropology of Aging: Assessment of Old Age Needs and Ethical Issues regarding the Use of Assistive Technologies." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1404544/.

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The main goal of this research has been to investigate elderly people's needs, perceptions, fears, hopes, and expectation regarding elderly care, including ethical issues linked to assistive technologies. As faith seems to take an important place in how some elders face the aging process, the spiritual dimension was also included. Therefore, the research was conducted among 15 church congregants. Results show that most respondents fear the physical and mental decay due to aging, often resulting in becoming a burden to someone else, along with abandonment and lack of financial resources. Most ethnic groups perceive that other cultures take better care of their elders than their own. Faith seems to offer a great support, as it gives the confidence that divine power will always be there for them even beyond death. The respondents in this research suggest that guidance should be provided in a more structured way, more focus should go on the youth and the elderly, more activities should be organized and practical information should be shared. Regarding the ethical issues of assistive technologies, they are not well informed about their possibilities but acknowledge their potential usefulness, combined with human care. They don't want technology to be too intrusive in their daily life, but they are willing to sacrifice (part of) their privacy for more (medical) safety. There is a general concern that the access to qualitative care would be depending on financial resources.

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21

Michaud, Maxime. "Chasseurs d’Afrique : safari de chasse et quête du sauvage." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20102.

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Des voyages de la fin du XVIIIe siècle au tourisme cynégétique contemporain, les relations entre l’Europe et le continent africain ont été marquées par la pratique de la chasse. Le terme safari, qui désigne la formalisation dans une activité codifiée de ces séjours de chasse, suffit à incarner une certaine image romantique de l’Afrique sauvage. À travers une ethnographie dans des zones de chasse du nord du Bénin et l’analyse de sources textuelles et iconographiques diverses, il s’agit d’interroger le sens que donnent les chasseurs d’hier et d’aujourd’hui à leur engouement pour le safari de chasse. Lié historiquement au colonialisme, celui-ci peut être interprété comme une forme symbolique d’appropriation, à travers la mise en trophée de l’animal, d’un continent réduit à sa nature sauvage. Mais cette conquête, malgré sa facilité apparente, nécessite toutefois une contextualisation permettant d’actualiser des représentations du sauvage : y compris dans sa version commerciale, le safari ne peut se réduire à l’acquisition d’un trophée à prix d’argent. Les chasseurs associent de plus à leur pratique tout un discours de légitimation tournant autour de l’éthique de la chasse, qui emprunte, de nos jours, à des registres humanitaires ou écologistes. Si le tourisme cynégétique est relativement marginal et contesté dans le monde occidental contemporain, les représentations qui l’accompagnent et le fantasme d’un sauvage à conquérir incarné par le continent africain semblent, pour leur part, particulièrement répandus
Hunting has had a prominent place in the relations between Europe and the African continent, from the expeditions of the end of the 18th century through to contemporary hunting tourism. The word safari alone, which refers to the formalisation within a codified activity of these hunting trips, evokes a fairly romantic image of wild Africa. Using data from an ethnography in the hunting areas of north Benin, and with the analysis of various textual and iconographic documents, it is worth questioning the meaning that hunters of yesterday and today give to the their infatuation for safari hunting. Historically linked to colonialism, safari hunting can be interpreted as a kind of symbolical appropriation, in the shape of the hunting trophy, of a continent reduced to its wildness. This kind of conquest, however, in spite of its apparent ease, calls for a contextualisation to actualise the representations of the wild; even in its commercial version, a safari cannot be reduced to acquiring a paid-for trophy. Hunters furthermore link their activities to a legitimising discourse revolving around the ethics of hunting, a discourse which, nowadays, borrows from humanitarian or ecological discourses. Even though, on the one hand, hunting tourism is relatively marginal and controversial in the contemporary western world, the representations that go with it and the fantasy of a wilderness to be conquered – embodied by the African continent – are, on the other hand, particularly widespread

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Labey, Pauline. "Garde et cure des corps : discours anthropologiques et pratiques sociales régulières autour du malade (XIIe-XIIIe siècles)." Paris, EHESS, 2012. http://www.theses.fr/2012EHES0127.

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La thèse participe à l'élaboration d'une histoire du malade, de l'individu malade. Elle s'attache à comprendre comment se met en place un nouveau regard sur le malade, à travers celui porté sur son état. Elle interroge donc ce que peuvent être les conséquences de la maladie pour celui qui en est atteint. L'évolution de ce regard est tributaire des bouleversements qui s'opèrent dans la production intellectuelle scolastique d'une part, dans la vie régulière d'autre part, dans l'Occident chrétien des XIIe et XIIIe siècles. Ces bouleversements s'opèrent à la faveur de la redécouverte du savoir naturaliste (médecine arabe et savoir aristotélicien) mais aussi des nouvelles spiritualités. Plusieurs thèmes articulent la recherche. Elle interroge les termes de l'exclusion et de l'intégration du malade dans la communauté à partir de sources normatives de différents ordres réguliers (chanoines réguliers, cisterciens, clunisiens), mettant en relation ces pratiques avec la spiritualité qui y préside. Elle s'attache aussi à saisir le rapport entre spiritualité du malade et corps malade, rapport qui transparaît dans les pratiques quotidiennes régulières mais qui est aussi pensé dans les sources théologiques. Ces dernières sont le lieu d'élaboration de discours anthropologiques consacrés entre autre à la question du lien entre âme et corps. Reportée au malade, ces réflexions permettent de comprendre ce qui se joue dans l'expérience de la maladie, au plus près des conséquences individuelles
The thesis contributes to the development of a history of the sick, as individual. It seeks to understand how to set up a new view about the sick, through the covered condition. It questions is : what are the consequences of the disease for anyone has it ? The change in this regard depends on the changes taking place in intellectual production scholastic one hand, in the regular life on the other hand, in Christian West of the twelfth and thirteenth centuries. These changes are taking place thanks to the rediscovery of naturalist knowledges (ie Aristotelian theories and Arabic medecine) but also new spiritualities. Several themes articulate research. It questions the terms of the exclusion and inclusion of the sick in the community from different normativ sources from regular orders (regular canons, Cistercian, Cluniac), linking this practices with the spirituality that governs it. It also seeks to understand the relationship between spirituality and the sick's body, a report reflected in the daily practice routine, but also thought in the theological sources. These are the site of development of anthropological discourses amoung others devoted to the question of the relationship between soul and body. Postponed to the sick, these reflections enable us to understand what is at stake in the experience of the disease, as close as individual consequences

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Ramovha, Ndivhuwo M. "Leadership and productive school culture at selected secondary schools in Limpopo province." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2010.

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Thesis (MPhil (Education Policy Studies))--University of Stellenbosch,2009.
ENGLISH ABSTRACT: This study explores leadership and productive school culture, and focuses on school leadership at selected schools in the Nzhelele West Circuit in the Limpopo Province. Leadership plays a pivotal role in the functioning of any organisation, be it in business or in education, and the concept of leadership has become more prominent over the last decade, and there are various debates around its meaning and what it entails. In order to develop a better understanding of leadership, a literature review is conducted. This review highlights the differences between leadership and management, and explores different leadership styles. With regards to productive school culture, this study indicates that schools may look alike in terms of their physical structure, composition of staff members and purpose of their existence, but may differ drastically on how they operate. This kind of culture represents the common shared values, rituals, ceremonies, stories and an internal cultural network that values heroes, such as an extraordinary teacher. I conclude that school culture and school leadership are inseparable issues because cultural management remains the responsibility of the school leadership This study finds that leadership is of vital importance in all organisations, and that the meanings of the concept of leadership have changed over years. Further, administering schools in a democratic fashion still pose tremendous challenges to the school leadership as a whole. It seems as if the schools which are part of this investigation still struggle to adjust to a democratic dispensation. This research therefore concludes that school leaders need to ensure that they are both good managers and effective leaders. They must also ensure that the culture at their schools is conducive for teaching and learning. Keywords: leadership, management, schools, leadership styles, productive school culture.
AFRIKAANSE OPSOMMING: Die studie behels leierskap en produktiewe skool kultuur, en ondersoek skool leierskap by verskeie skole in die Nzhehele-Wes kring in die Limpopo Provinsie. Leierskap speel „n belangrike rol in die funksionering van enige organisasie, en die konsep het meer prominent geword oor die afgelope dekade. Daar is ook verskeie debate rondom die betekenis van die konsep. Met die doel om „n beter begrip van leierskap te verkry, is „n literatuur studie voltooi. Die literatuur studie dui op die verskille tussen leierskap en bestuur, en verskeie leierskap style word ondersoek. Met betrekking tot produktiewe skool kultuur toon die navorsing dat skole dieselfde mag lyk ten opsigte van hul fisiese struktuur, personeel samestelling, en die doel van hul bestaan, maar mag drasties verskil in hulle funkionering. Dié tipe kultuur verwys na gemeenskaplike waardes, rituele, seremonies, stories en „n interne netwerk wat helde, soos buitengewone leiers, vereer. My gevolgtrekking is dat skool kultuur en skool leierskap onskeibaar is omdat die kulturele bestuur nog steeds the verantwoordelikheid van die skool leierskap is. Die studie bevind dat leierskap van kardinale belang in alle organisasies is, en dat die betekenis van die konsep “leierskap” oor jare baie verander het. Verder bied demokratiese skool administrasie nog steeds baie uitdagings aan skool leiers. Dit wil voorkom asof skole in die ondersoek ook probleme ondervind om aan te pas by „n demokratiese bedeling. Hierdie ondersoek kom tot die gevolgtrekking dat skool leiers moet poog om beide goeie bestuurders en effektiewe leiers te wees. Hulle moet ook verseker dat die kultuur by hul skole leer en onderrig ondersteun. Sleutelwoorde: leierskap, bestuur, skole, leierskap style, skool kultuur.

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Bartlett, Lucinda. "Ethical business : an ethnography of ethics and multiplicity in commercial settings." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:778f42c8-4b9b-493e-9ae5-631f4cdbb3fc.

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This thesis is a study of ethics and multiplicity as found within contemporary commercial settings. Drawing on Science and Technology Studies (STS) sensibilities and ethnographic-style research, the thesis proposes that current ethical phenomena should be understood as a user-enacted chimerical object: an object that is multiple in its ontology and as much enacted by what it is, as what it is not. This research is particularly pertinent now because the term 'ethical' has become commonplace in modern Western life, including crucially within commercial activities. In certain uses, doing ethics becomes synonymous with doing business. Despite the increasing prevalence of what is considered 'ethical business', the exploration of how the term is appropriated and enacted remains largely under-examined. Through examination of research material gathered during extensive ethnographic studies in three self-avowedly 'ethical organisations' - an ethical start-up, an ethical confectionery company, and an ethical consultancy - the thesis addresses this research gap. By focusing on the users of ethical business, the investigation questions traditional market assumptions of homogeneity within producing organisations, the supposed linear transfer of ethical knowledge, what we can know about 'users', and the genesis of novel ethical realities. Through this questioning the thesis provides new insights on the ethical object. The thesis additionally builds upon questions of how far we can push the boundaries of what we can know about knowledge, and whether it is possible to bring the mess of investigation back into the reporting. Developing previous applications of constitutive reflexivity, the research symmetrically investigates the appropriateness of my application of STS sensibilities to ethical business as a new research area, and interrogates my thesis as an ethical object in order to address the underlying question(s) of whether 'STS means ethical business?'

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Bouagga, Yasmine. "Humaniser la peine ? : ethnographie du traitement pénal en maison d'arrêt." Phd thesis, Ecole des Hautes Etudes en Sciences Sociales (EHESS), 2013. http://tel.archives-ouvertes.fr/tel-00997760.

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Alors que les maisons d'arrêt françaises sont soumises à la double injonction de gérer efficacement un nombre croissant de personnes et d'humaniser le traitement pénal, le développement des procédures juridiques et de la place des professionnels du droit dans le quotidien de la prison modifie les pratiques de prise en charge. À travers l'ethnographie de deux établissements (observations et entretiens avec détenus, personnels pénitentiaires, juges d'application des peines, avocats, etc.), cette thèse contribue à une sociologie de l'institution et du droit en actes, étudiant les multiples facettes du droit en prison : instrument de gestion de masse comme d'individualisation de la peine, expression du pouvoir coercitif et garantie des droits des administrés, formulation d'une conception libérale de la réinsertion et du principe de dignité individuelle. Le développement suit le parcours carcéral du détenu et les différents moments de jugement (accueil des arrivants, commissions de discipline, audiences d'aménagement de peine) : ces mises en œuvre pratiques du droit sont encastrées dans des interactions entre les agents de l'institution et leur public (des hommes, souvent jeunes, issus de milieux populaires et des minorités ethnico-raciales) ; elles font intervenir des enjeux de champs professionnels multiples (sécuritaire, juridique, social) ainsi que des sentiments moraux relatifs aux formulations dans l'espace public des notions de dangerosité, responsabilité, vulnérabilité. Circulant entre l'échelle de l'établissement, de l'institution, et des politiques publiques, cette recherche propose, à partir du cas de la prison, une contribution à une anthropologie de l'État.

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Briglauer, Wolfgang. "Neoklassische Verhaltensmodell des homo oeconomicus: eine kritische Würdigung aus der Perspektive christlicher Anthropologie und Ethik." Diss., 2019. http://uir.unisa.ac.za/handle/10500/25636.

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Text in German, with summaries in German, English, Afrikaans, and isiZulu
Includes bibliographical references (leaves 111-117)
Das Themengebiet der Wirtschaftsethik bezieht sich auf eine gesellschaftlich höchst relevante Thematik, insofern das Denken in der modernen wirtschaftswissenschaftlichen Disziplin als auch die diesbezüglich tagtäglich im Wirtschaftsleben geübte Praxis teils sehr negative Konsequenzen für Mensch und Umwelt zeitigen. Vor diesem Hintergrund soll in dieser Arbeit das Verhaltensmodells der Standardökonomie, welches den durchschnittlichen wirtschaftlichen Akteur (homo oeconomicus) als rationalen Gewinn- und Nutzenmaximierer beschreibt, in Hinblick auf die zugrunde liegenden normativ-ethischen Grundlagen und den daraus abgeleiteten Umgang mit den beiden zentralen Produktionsfaktoren Arbeit und Kapital untersucht werden. Sodann wird das dahinterstehende Menschenbild und ethische Verhaltensmodell der biblisch-christlichen Anthropologie und Ethik gegenübergestellt und es werden die diesbezüglichen Gemeinsamkeiten und Differenzen herausgearbeitet. In der Beantwortung der Forschungsfrage wird auf ein spezifisch christlich-evangelikales Schrift- und Auslegungsverständnis zurückgegriffen. Die gegenständliche Arbeit zeigt, dass i) das christliche Menschen- und Gottesbild alle Lebensbereiche und somit auch den des Wirtschaftslebens umfasst und ii) sich Gemeinsamkeiten und Differenzen in den Menschenbildern und ethischen Verhaltensmodellen identifizieren lassen. Weiterführende Ansätze werden am Ende skizziert.
The topic of economic ethics refers to a highly relevant societal issue, as the analytical thinking in modern economic science as well as everyday business practice are in part responsible for substantial negative effects on human beings and the environment. Against this background, this research paper describes the behavioural model of standard economics (homo oeconomicus) in terms of the underlying ethical foundations. In the next step, the underlying anthropology and ethics of the homo oeconomicus model are contrasted with the biblical Christian view, and common features as well as fundamental differences are elaborated on. This research paper shows that i) Christian anthropology and ethics refer to all areas of life including the area of economic activity; and ii) common features as well as fundamental differences can be identified. The concluding section outlines some approaches to adapt the standard economic modelling on the basis of biblical principles.
Ekonomiese etiek is ’n hoogs tersaaklike samelewingsvraagstuk omdat analitiese denke in moderne ekonomiese wetenskap én in alledaagse sakepraktyke beduidende gevolge inhou wat ’n negatiewe invloed op mense en die omgewing het. In die lig hiervan beskryf hierdie navorsing die behavioristiese model van standaardekonomie (homo oeconomicus) in terme van die onderliggende etiese grondslag. In die volgende stap word die onderliggende antropologie en etiek van die homo oeconomicus-model en ’n bybelse, christelike standpunt teenoor mekaar gestel. Die kenmerke wat hierdie twee beskouings met mekaar gemeen het sowel as die verskille tussen hulle word in detail uiteengesit. Hierdie studie toon i) dat christelike antropologie en etiek van toepassing is op alle terreine van die lewe, insluitend ekonomiese aktiwiteite; en ii) dat gedeelde kenmerke én grondliggende verskille geïdentifiseer kan word. As deel van die gevolgtrekking word voorgestel hoe die standaard- ekonomiese model aan die hand van bybelse beginsels aangepas kan word.
Isihloko senkambiso elungileyo yezomnotho sibhekiswe odabeni oluphathelene nomphakathi olusemqoka futhi okungudaba olufanelekile kakhulu, njengoba ukucabanga-sakuhlaziya emkhakheni wesayensi yezomnotho wesimanje manje ngokunjalo nezinqubo-nkambiso zansukuzonke eziphathelene nebhizinisi ngandlelathile kunaso isandla kumthelela omubi kakhulu owenzekayo kubantu nakwimvelo. Ngokususela kulesi simo, leli phepha locwaningo lichaza imodeli yokuziphatha eqondiswe emkhakheni wezomnotho ojwayelekile (homo oeconomicus) ngokwezisekelo zenkambiso elungileyo eziqondene nalokhu. Esinyathelweni esilandelayo, isayensi yemvelaphi kanye nenhlalo yabantu (anthropology) kanye nenkambiso elungileyo yemodeli ye-homo oeconomicus eyisisekelo salokhu kuqhathaniswa nombono wobuKrestu wasebhayibhelini, futhi kuchazwa kabanzi ngezinto ezifanayo ezitholakala kulokhu kokubili kanjalo nezicibunjalo ezibalulekile ezenza lokhu kwehluke. Leli phepha locwaningo liyabonisa ukuthi i) imvelaphi nenhlalo yabantu ngokobuKrestu kanye nezinkambiso ezilungileyo zobuKrestu kuqondiswe kuyo yonke imikhakha yempilo kubandakanya nomkhakha wemisebenzi yezomnotho; futhi ii) zingahlonzeka izinto ezifanayo kanye nezinto ezibalulekile ezihlukile kulokhu okubili. Isigaba sokuphothula sibeka ngokucacile izindlela ezithile zokuhambelanisa amamodeli ezomnotho ajwayelekile nemigomo yebhayibheli.
Philosophy, Practical and Systematic Theology
M. Th. (Theological Ethics)

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Lee, Seung Cheol. "The Social Life of Human Capital: The Rise of Social Economy, Entrepreneurial Subject, and Neosocial Government in South Korea." Thesis, 2018. https://doi.org/10.7916/D8JM3SMX.

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This dissertation explores the rise of social economy in South Korea, in order to understand the transformations of sociality, ethicality, and subjectivity in the contemporary capitalism. In the wake of the 2008 global financial crisis, we have witnessed “the return of the social” through introduction of various socio-economic projects—such as social economy, social innovation, and social entrepreneurship—that aim to graft morality and sociality onto the market. In the last decade, South Korea’s social economy sector has also grown quickly with the active support and promotion by the government, representing a new model of development as well as a feasible solution to reproduction crisis. This rapid growth has generated public and academic debates over whether the returned “socials” are the seeds of post-neoliberalism or just an ideological cloak for the expansion of market rationality. Based on ethnographic research on the social economy sector in Seoul, this dissertation focuses on an often-neglected question in these debates: what forms of the social imaginary, knowledge, subjectivity, and ethicality have emerged in the new “socials” as a result of the imbrication of moral aspirations with the neoliberal human condition? To address the question, I first demonstrate how contemporary neoliberalism presupposes a new form of homo œconomicus, human capital, who is expected to manage all the aspects of life within a single value frame, acting as a “portfolio manager.” As the new subjectivity incorporates non-economic elements—including social logics and moral orientations—as assets that can be translated into economic value, the responsibilities for society and the construction of social bonds are directly devolved on the new economic subjects. This dissertation goes on to show how the financial logic of human capital has conditioned and created a new sociality and ethicality. In examining the various fields from community development through the social care market to fair trade activism, I trace how community, care, affective labor, and ethical practices have been intermingled and articulated with the new form of economic rationality and have contributed to the economization of sociality and ethicality. Notions such as “enterprization of community,” “projective ethicality,” “affective labor (hwaldong),” and “marketized gift-exchange” are discussed to flesh out the transformation and articulation more clearly. Finally, this thesis conceptualizes the dynamics of the new subjectivity, ethicality, and social imaginary in terms of “neosocial government,” in which the crisis of the neoliberal human capital regime is managed and addressed through social ties based on care, affective labor, and gift. In unveiling how the new governing rationality prioritizes and reifies intimate social bonds over political engagement and structural transformation, this dissertation not only illuminates the depoliticized aspects of the newly returned socials but also highlights the necessity of reinventing a universal vision of politics upon which the broken link between social solidarity and politics can be restored.

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Wolf, Frederick Andrew. "Deconstruction, dialectics and a sense of relatedness." Diss., 1999. http://hdl.handle.net/10500/18707.

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The text deconstructs notions of ideal community which, while affinning irmnediate proximate human relations, effectiveiy disaffirms and thus devalues those mediated over distance and time. It argues against such social ontologies as the basis of what should constitute ideal consociality. In place of the idealized notions of community critiqued, the work elaborates an ontological ethics of responsibility as a basis for conceptualizing ethical relations. The text grounds its ethic in what is proffered to be humankind's ontological relatedness to the other, regardless of the nature (human or nonhuman) or proximity (face-to-face or nonface-to-face) of that other. Moreover, the text sets forth the importance of humankind developing a sense of this ontological relatedness. The work discusses this sense-of-relatedness from three perspectives. First, it elaborates a philosophic naturalism to establish in humankind an ontological basis for ethical relations. Second, it claims that humankind is in the world, existentially, who and what it understands itself to be with respect to the depth with which it apprehends a sense of its ontological relatedness to all that there is. Third, it argues that this sense-ofrelatedness may be understood as a religious sensibility.
Religious Studies
M.Th. (Religious Studies)

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Baloyi, Douglas Mbhazima. "The teacher as an educator within a particular culture." Thesis, 2012. http://hdl.handle.net/10210/6653.

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M.Ed.
South African education is emerging from one phase of history, the phase of a segregated education system, into another phase where the nature is still to be defined. This emergence will bring along with it transformations unknown over the previous phase of educational history which lie mainly on the level of humanity, that is to say changes affecting the beliefs, attitudes, norms and values of the individuals and the community they belong to. The whole concept of man-in-the-world as the establishment of the world, the environment of the educator as well as the educand in this total situation, leads us to conceive of education as an interhuman phenomenon. The establishment of relationships in the world is a continuous effort to give completeness to man's existence by appropriating and adopting the historical development of the cultural situation. The interaction and the close relationship of culture and education in general is indisputable. For education to succeed, man comes to the fore while his culture forms the background. The opening up of "white schools" to all the population groups in South Africa did not bring about a greater understanding of the complexity and pluralistic nature of the South Africa society. The cultural factors in education play an important role in the application of universal educational and cultural principles in the provision of education. The cultural position of the black learner in Model C or multicultural schools has been eroded and is being marginalised by socio-political and educational issues quite beyond his area of competence as a learner. As a result, the expectations the teacher has of the black pupils are too great and are daunting for the pupil. Both the teacher and the learner are not competent enough, they are being dis-empowered. It is at this point that problems in the teaching-learning situation manifest themselves. The transformation process currently taking place in most multicultural schools has many problems relating to this. There are definite areas of concern which need to be looked into, solutions to be found and implemented in order to assist the black pupil. and his teachers to find their feet in the new education dispensation. Essentially a ground motive in every community is a motive of that particular community, the driving force behind all activities, including educational activities - the spiritual root of a particular community, so to speak. The cultural aspects in education will probably remain one of the most critical areas determining whether South Africa can in fact achieve the same education through one and the same department, one and the same curriculum, one and the same examination format. This study will attempt to research the cultural aspects of education concentrating on Model C schools and will put forward some recommendations for the implementation of solutions to the problems the black learner is confronted with.

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Matsinhe, David Mário. "Pitfalls of national development and reconstruction : an ethical appraisal of socio-economic transformation in post-war Mozambique." Diss., 2000. http://hdl.handle.net/10500/18173.

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Mozambique is undergoing intensive socio-economic reforms to reconstruct war damages and develop the nation. The reforms consist of economic liberalisation through structural adjustment and monetarist economic stabilisation, e.g. government withdrawal from economic activities, privatisation, deregulation, reduction of tariff levels on imports and tax on investments, cuts of expenditure on social services, restrictive credit system, focus on monetarism, increased taxation on individual income, etc. The nature of these reforms, on the surface, leads to morally questionable conditions. There is social chaos and disintegration, high indices of corruption, subtle recolonisation, decline of civil services, etc. At the bottom lie the market ethics and fundamentalist theological discourse by dint of which the World Bank and the International Monetary Fund deny historical consciousness, lack institutional memory, vest themselves with unquestionable international authority, dictate and impose policies without accountability for the social consequences. If there is any hope for Mozambicans, it lies in development ethics which relies heavily on the liberation motif, historical consciousness, and African Heritage.
Philosophy, Practical & Systematic Theology
M. Th. (Theological Ethics)

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Dissertations / Theses on the topic 'Anthropologie – Aspect moral'

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