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Baumeister, David. "Kant on the Human Animal: Anthropology, Ethics, Nature." Thesis, University of Oregon, 2017. http://hdl.handle.net/1794/22276.
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This dissertation gives an account of Kant’s understanding of the human animal through examination of a range of published works and lecture transcripts from the 1770s through the 1790s, with particular attention paid to texts concerning anthropology, ethics, and human nature. It is argued that too exclusive a focus on Kant’s view of the moral differences between humans and other animals neglects the substantial role played by animality in Kant’s conception of the human being. Though the possession of reason grants humans access to a practical realm unavailable to other animals, thus establishing a basic tension between humanity and animality, such unique access does not and cannot negate the human’s status as an animal being. Indeed, as analysis of Kant’s anthropology and theory of human nature shows, human animality provides the necessary physiological basis for humanity’s development in the world, whether individually or historically. To become properly human must therefore be seen, as Kant himself does, as the achievement of one particular animal—the “rational animal” that is the human being.10000-01-01
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Bärring, Philip. "The Engineering Person : Arendt and an Anthropology of Engineering Ethics." Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432432.
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In this thesis Hannah Arendt’s theories of science and technology are applied in an ethnographic study of engineering ethics. Seeking to gain further understanding of Arendt’s thoughts, her concepts of The Archimedean Point and Earth Alienation is applied in interviews with engineering students in Sweden’s Uppsala University. The purpose directing this study is thus twofold, it is an attempt to anthropologize Arendt’s thoughts of science and technology, and to further understand engineering’s ethical engagement. The study identifies a dynamic where engineering students create dichotomous mentalities. One mentality is engineering’s demand of a desubjectified instrumental rationality in inherent contradiction to an ethical consciousness, this mentality can be identified as Arendt’s Archimedean Point. In conflict to this mentality lies the intersubjectivity of a socio-politically engaged student concerned with engineering’s ability to create evil. This study makes the claim that Uppsala University’s student traditions and culture encourage the second mentality and forms an important resource for ethical engagement among students.
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MacDougall, Susan. "Domestic interiors : gender, ethics, and friendship in Jordan." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:958cd23d-3a93-42e4-9e49-1fa54607c9b0.
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This thesis draws on 34 months of participant observation in a working-class neighborhood of Amman, Jordan to ask whether and how gender, specifically femininity, can serve as a framework for ethical self-cultivation. It describes the relationships between morality, progress, and gender in contemporary Jordan, where progress is viewed as important and inevitable but also amoral, and morality is associated with the past, which is the opposite of progress. Women are uniquely affected by these oppositions because they are expected to both preserve the morality of the past and embody progress, defined as maximizing their own self-interest through consumption, education, employment, and participation in public life. In this confounding context, women must be deliberate about how they choose to define and inhabit proper femininity, and the work of defining and inhabiting demands creative and productive engagement on their part. They respond by participating in a bounded public that not everyone can enter, and by making and maintaining a distinct temporality inside their homes that is distinguished from the temporality of urban life outside the home. They observe and work on their bodies in a complex and highly elaborated way, differentiating intuitive knowledge (authentic) from social knowledge (instrumental) and biological (medicalized), and they approach friendship as an arena for establishing boundaries between oneself and others, and for dealing with the social ramifications of the individualized approach to self-cultivation that is available to them.
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Liu, Jennifer An-Hwa. "Biomedtech nation: Taiwan, ethics, stem cells and other biologicals." Diss., Search in ProQuest Dissertations & Theses. UC Only, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3339196.
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Thesis (Ph.D.)--University of California, San Francisco with the University of California, Berkeley, 2008.Source: Dissertation Abstracts International, Volume: 69-12, Section: A, page: 4772. Adviser: Vincanne Adams.
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Laitinen, Arto. "Strong evaluation without moral sources on Charles Taylor's philosophical anthropology and ethics." Berlin New York, NY de Gruyter, 2003. http://d-nb.info/989728781/04.
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Laitinen, Arto. "Strong evaluation without moral sources : on Charles Taylor's philosophical anthropology and ethics /." Berlin : W. de Gruyter, 2008. http://d-nb.info/989728781/04.
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Rev. Diss. Univ. of Jyväskylä, 2003.Die Originalausgabe der Dissertation erschien 2003 als Bd. 224 der Reihe "Jyväskylä studies in education, psychology and social research" Bibliography: S. 363-382.
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Fyotek, Tyler. "Deathics: Homeric ethics as thanatology." Diss., University of Iowa, 2017. https://ir.uiowa.edu/etd/5474.
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This dissertation offers new answers to the ethical questions posed by Homer’s epics by implementing interdisciplinary methods and perspectives. Drawing insights from anthropology, literary criticism, philosophy, and psychology, I construct an ethical model, which evaluates ethical systems not primarily as a means of regulating conduct but as a means of endowing particular actions with exemplary significance. My methodology, which is based on this ethical model, approaches ethics as a complex system that can never be adequately described in its totality but only in reference to specific human problematics. The problematic I investigate is death: how it serves as an opportunity for Homeric heroes to pursue the most significant kind of life they can in light of their mortality.
The Homeric hero is obliged to protect his “lot” in life as his birthright and property in the divinely-governed world; he is obliged also to recognize the limits of his lot and respect the lot of other noblemen by rendering them due honor. Not all lots are equal, of course, and certain ethical sensibilities are required to negotiate the social domain properly. The Iliad and Odyssey illustrate what ethical sensibilities come into play as their exemplars struggle against a diverse range of human vicissitudes. Three sensibilities are especially important: (1) a sense of culturally appropriate restraint out of fear of retribution, (2) a sense of culturally appropriate anger upon seeing shameless behavior, (3) a sense of culturally appropriate love/friendship and pity that opens a path for even strangers to be treated as intimates, i.e. to have their needs met.
Corresponding to these sensibilities are battle customs and civic customs. A heroic death garners significance from occurring either under the auspices of battle customs or under the auspices of civic customs. The Iliad illustrates good death in war as a “beautiful death,” and the Odyssey illustrates good death in the community as a “gentle death.” Death is the culmination of one’s living actions, and glorious actions are worthy of being remembered by a community in song. Even when a hero no longer can act in the world, he is able, if his actions are preserved in memory, to participate in the life of the community. To be remembered and honored “equally to a god” is the greatest good a mortal can have, insofar as it approximates the immortal existence of the gods. In my conclusion, I also discuss methods of researching the reception of Homeric ethics, especially by Plato.
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Wardle, Huon Oliver Blaise. "Examining aesthetics and ethics in a pragmatic context, Kingston, Jamaica." Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272781.
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Eguchi, Sumiko. "Being a Person: the Ethics of Watsuji Tetsurō and Immanuel Kant." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1245306862.
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Olsen, Jakob Valdemar. "Theological anthropology and ethics in the writings of John Henry Newman and Søren Kierkegaard." Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621584.
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Hoeyer, Klaus Lindgaard. "Biobanks and informed consent : an anthropological contribution to medical ethics /." Umeå : Univ, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-358.
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Stonington, Scott. "The uses of dying: Ethics, politics and the end of life in Buddhist Thailand." Diss., Search in ProQuest Dissertations & Theses. UC Only, 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3352470.
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Thesis (Ph.D.)--University of California, San Francisco with the University of California, Santa Barbara, 2009.Source: Dissertation Abstracts International, Volume: 70-04, Section: A, page: 1333. Adviser: Sharon Kaufman.
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Bridgman, Benjamin John. "Making renting right : ethics of economy in the Edinburgh private rented sector." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16294.
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Recent decades have seen a shift in Scotland in terms of the provision of housing and housing-related services from the public sector to the private sector. In statistical terms, the proportion of Scottish households in the private rented sector has doubled during the past ten years. This thesis unpacks anthropologically the private rented sector as a locally-found concept in Edinburgh, largely through the medium of ‘property management', another locally-found concept. Key questions concern how the private rented sector in Edinburgh is ‘managed' at the vernacular level, how the ethics of property management take shape in Edinburgh in the context of this ongoing shift from the public to the private sectors, and how the property relations within the sector relate to existing debates in economic anthropology. The primary ethnographic material, based upon fieldwork in 2014 and 2015, is of an Edinburgh letting agency as archetypal property managers, though other material either was produced in conjunction with Shelter Scotland or stemmed from the tracing of further connections within the field. Engaging with the broader anthropology of ethics, a core conclusion is that processes of property management rest ultimately upon practices of ethics that take place at the ‘ordinary' level. A parallel aim is to consider how anthropologists might produce ethnography of an economic ‘sector', such as the private rented sector. Borrowing from Actor-Network Theory, I propose occupying a range of different vantage points in a given economic sector within a socially defined locale, such as the city, by following the connections encountered in the field, and then by allowing actors to perform both the social and the economic by tracing their associations through the production of the ethnographic text.
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Aarons, Derrick. "Palliative care, ethics, and the Jamaican paradigm." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23764.
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Palliative care provides symptom control, social, psychological and spiritual care for terminally ill patients, and psycho-social support and bereavement care for their families. Ethics is the study of rational processes for determining the best course of action between conflicting values and choices. All medicine is practiced within a defined cultural setting and local beliefs about health and illness may determine particular solutions to ethical problems.Culturo-religious beliefs and practices in Jamaica are linked historically to its people's African ancestry and to the syncretism of Euro-British values during slavery. The resulting socio-cultural and medical pluralism has presented an ethical dilemma concerning respect for the beliefs and wishes of terminally ill patients to seek care from magico-religious practitioners versus what is in the society's best interest.
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Deddo, Gary Warren. "Karl Barth's special ethics of parents and children in the light of his trinitarian theological anthropology." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=124332.
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The comprehension of Karl Barth's special ethics of the parent-child relationship as contained in his Church Dogmatics, III/4, requires its being interpreted in terms of his grounding it in his christological and so trinitarian anthropology which is essentially contained in CD, III/2. The key to the inter-connection between Barth's theology and ethics lies in comprehending the character of the relations involved in his doctrine of the analogia relationis. This thesis shows and makes explicit the nature, or better, the 'grammar' of personal being-in-relationship which arises in Barth's Christology, is central to his anthropology, is founded in his doctrine of the Trinity and grounds his special ethics as illustrated in the section on 'Parents and Children'. Barth's grammar of being-in-relationship can be encapsulated in six fluid and dynamic formulae. Being-in-relationship involves a unity of persons, a differentiation between persons, an ordered correspondence of one with another, a pesonal covenantal communion, a dynamic and eschatological becoming, and an extension to include others in convenantal relations. Barth's special ethics of parents and children, while not beyond criticism, is shown to be both relevant and fruitful for further developing a theological ethics of the family, for critiquing other such contributions, and for assisting the Church of Jesus Christ to address a number of issues facing the contemporary American family.
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Parcher, Kim S. "Servant Leadership, Culture and a Quantitative Study| Introducing a Multiple-leader Model." Thesis, Indiana Institute of Technology, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3680793.
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The following study discusses servant leadership in relation to the larger topic of global leadership. It derives composite definitions for each from the literature and offers a philosophical foundation for servant leadership in order to prepare for a discussion of the problem of lack of construct consensus in current servant leadership empirical research. An exhaustive literature review supplied a quantitative, cross-cultural study with established measures of reliability and validity. The current research replicated this study as it provided an instrument with a small number of constructs offering simplification for servant leadership construct consensus. Two changes were made, however, in methodology. First, respondents were tested from a newly introduced, multiple-leader model of leadership rather than the single-leader model in the original study. Secondly, culture was assigned to control variable status and a numerical value recorded for both countries. The data was then analyzed using measures consistent with the original study in order to compare results between the original single-leader and the new multiple-leader models as well as multiple-regression to see if culture can be predicted through a combined database of all respondents from both countries. The multiple-leader model provided more consistent construct evaluation across the specific high and low power-distance countries studied with generally equivalent or reduced standard deviations than the single-leader model. Culture cannot be predicted from the constructs as recorded. Structural equation modeling (SEM) was used to verify a lack of correlation between constructs in contrast to standard statistical program outputs.
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Lyons, Kristina Marie. "Soil Practitioners and Vital Spaces| Agricultural Ethics and Life Processes in the Colombian Amazon." Thesis, University of California, Davis, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3596917.
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This dissertation is an ethnography of human-soil relations that examines the cultural, scientific, political-economic, and ethical stakes of alternative agricultural practices and life processes that resist military-led, growth-oriented development. Moving across laboratories, greenhouses, forests and farms, it weaves together a symmetrical analysis of two kinds of local-practitioners—soil scientists in the capital city of Bogotá and small farmers in the southwestern frontier department of Putumayo—to track how soils emerge with political importance in the construction of what I call agro-life proposals for peace in the Colombian Amazon. Theoretically, it interrogates concepts of "sustainability" emerging among scientists and farmers, suggesting they imply a complex reframing of liberal notions of property, health, wellbeing, labor and autonomy. These observations reimagine the interface between political economy and ecology and science and technology studies that can account for new ecological notions of territoriality linked to practices of economic 'degrowth', and the alternative agricultural life-worlds I encountered in southwestern Colombia.
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Woodhall, Andrew Christopher. "Addressing anthropocentrism in nonhuman ethics : evolution, morality, and nonhuman moral beings." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7186/.
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In this thesis I put forward a new definition of anthropocentrism based on a thorough overview of use in the literature and via analogy with other centrisms, such as androcentrism. I argue that thus clarified anthropocentrism is unjustified and results in problems for nonhuman animals and that any nonhuman ethic should wish to avoid. I then demonstrate how important nonhuman ethics theories are anthropocentric on this definition, and do not address anthropocentrism, in a way that results in these problems for nonhumans. I therefore propose a nonhuman ethic that aims to be less anthropocentric. I do this by first considering morality in light of evolution and second by looking at nonhuman moral codes. I draw upon both of these to set out a less anthropocentric nonhuman ethic and show why this account is at least as viable as, and less problematic than, the current theories as well as outlining its beneficial implications for nonhuman animals and the field. I conclude that anthropocentrism and approaching nonhuman ethics in the manner I have is therefore important for considering nonhuman issues, and that the theory I have put forward is advantageous.
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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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Roux, Tarien. "Towards a unity of ecology and ordinary ethics : on everyday life and aspirations to live sustainably in a permaculture community." Master's thesis, University of Cape Town, 2013. http://hdl.handle.net/11427/13927.
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Conventional agriculture is a significant contributor to climate change, itself a socially driven ecological phenomenon. Until recently, however, social science has only just begun to engage intensely with the relationship between agriculture and global climate change and also on developing a viable sustainable response thereto. Following, this dissertation is premised on the understanding that sustainability requires an integration of human settlement patterns and sustainable agricultural practices. The dissertation uses ethnographic data about a permaculture community that practices such an integrated existence as a demonstration of permaculture's primary ethic to take responsibility for one's own existence. By asking what it means to say that the residents produce their own lives, the dissertation traces the theoretical and environmental context and structures that shape and are shaped by the intentional community that has formalised itself as a nonprofit organisation with an educational mandate. It explores how these two meet and provides a demonstration of the residents' community-based lifestyle as infused with aspirations to sustainability. This dissertation argues that the residents integrated human settlement patterns with sustainable agriculture through internalising design and building costs, and decentralising agricultural energetic inputs and outputs; and that these activities inserted an ethic of care at the core of the labour activities that constituted the everyday lives of residents. Further, that everyday life there exhibited an aspiration to living sustainably as the grassroots implementation of permaculture's pedagogical ethos of living an integrated existence as a positive response to climate change.
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Obrecht, Alice. "Getting it right : an account of the moral agency of NGOs." Thesis, London School of Economics and Political Science (University of London), 2011. http://etheses.lse.ac.uk/163/.
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This thesis provides an outline for how we should think of the ethics of Non-Governmental Organisations (NGOs) by giving sense to what it means to treat an NGO as a moral agent. That is, it aims to answer the following question: Which special moral obligations do NGOs have in virtue of the distinctive type of organisation that they are? In brief, the answer provided by this thesis is that NGO agency is defined by the multiple relationships that threaten to undermine its unity. Obligations are identified as what an NGO must do in order to maintain such a unified organisational self. In Chapter 1, I define an NGO as an autonomous, norm-enacting organisation not motivated by profit and reliant on voluntary interaction. The idea of NGOs as unique agents is then developed indirectly in the middle four chapters. Each chapter engages with a central topic pertaining to NGO ethics, arguing for a particular position with respect to the topics of accountability (Chapter 2), resource allocation (Chapter 3), contributions to domestic and global justice (Chapter 4), and NGOs’ impact on the viability of universal welfare rights (Chapter 5). The second task performed by each chapter is the identification of a particular ability, or power, possessed by NGOs as agents. These four abilities characterise the moral agency of an NGO and form the basis for identifying four types of NGO obligation: 1) accountability, 2) acting consistently with organisational norms, 3) demonstration of positive social change, and 4) epistemic procedural virtue. In Chapter 6 I produce a basic framework for NGOs to use as a way of assessing themselves with respect to these four obligations. This framework is then connected to the findings from a 10-month qualitative research project, conducted from 2007-2008, on the ethical perspectives of NGO workers in Mongolia.
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Roche, Juan F. "Clones in the MBA classroom| Understanding the relationship between culture and MBA students' attitudes toward socially responsible business leadership| A mixed methods cross-national study." Thesis, University of San Diego, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=3745996.
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Recurrent corporate scandals have underscored the need for business leaders, the majority of whom were trained in business schools, to address tradeoffs between the interests of investors and those who serve the common good as an expression of socially responsible business leadership (SRBL). This study offers an integrated corporate social responsibility model (ICSRM), which displays the factors that scholarly research suggests promote and hinder corporate social responsibility (CSR) practice. However, because the CSR concept originated in the United States and the American business school model is replicated across the globe, most theories that support this conceptual framework were developed through that lens. This study addresses this weakness by exploring the impact of other cultural contexts on CSR thought and practice.
Specifically, the purpose of this exploratory mixed methods cross-national study is to examine the impact of culture on the motives and views of Master of Business Administration (MBA) students from three distinctive cultural clusters regarding the factors that support CSR. The findings, gleaned from 290 surveys and three focus groups, indicate that these MBA students have almost identical motives toward CSR, which are expressed in their eagerness to manage the tension between profitability and the common good. Additionally, the students demonstrate very similar views regarding the factors that drive CSR’s implementation. In short, the study suggests that cultural dimensions do not seem to have a meaningful influence on students’ personal attitudes regarding these factors, providing a basis for scholars to better understand and further explore the possible relationship between cultural factors and SRBL.
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Grosso, Sarah. "Extraordinary ethics : an ethnographic study of marriage and Divorce in Ben Ali's Tunisia." Thesis, London School of Economics and Political Science (University of London), 2013. http://etheses.lse.ac.uk/885/.
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This thesis is about family law under the Ben Ali dictatorship where the women's rights embodied in these laws constituted a cornerstone of the state's legitimacy. in 1956, Tunisia became the first Muslim country to reform Islamic family law radically, abolishing polygamy and granting women and men equal rights in divorce. Whether these laws have supported gender equality or not has been hotly contested. Based on fieldwork in a suburb of Greater Tunis and in a court (2007-2008) thesis provides an ethnographic account of the practice of marriage and divorce. From these dual perspectives it argues that ordinary ethics are an essential part of the law. The thesis begins by exploring the uncertainties that surround marriage in a lower-middle class neighbourhood. it then analyses some of the mechanisms through which the law is intimately intertwined with ordinary ethics, notably through an examination of the documentary practices of divorce files. This thesis argues that the connections between law and ethics generate radical uncertainties and anxieties. First, there is uncertainty as to whether a litigant can access justice in divorce. To access rights in divorce a litigant must strive to display highly gendered forms of ethical personhood. Rather than supporting gender equality the legal processes contribute to the homogenization of moral values at a national level as particular gender roles are debated and reinforced vial legal practice. Second, there is uncertainty as to the state's moral legitimacy as it is exposed to the moral scrutiny of its citizens through the operation of the law. The thesis argues that the politically charged setting of the court is the scene for a kind of extraordinary ethics, as divorce cases are a site where the morality of marriage and the morality of the state are simultaneously at stake.
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Hoeyer, Klaus. "Biobanks and informed consent : An anthropological contribution to medical ethics." Doctoral thesis, Umeå universitet, Institutionen för folkhälsa och klinisk medicin, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-358.
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Background: 1985 saw the beginnings of a population-based biobank in Västerbotten County, Sweden. In 1999, a start-up genomics company, UmanGenomics, obtained ‘all commercial rights’ to the biobank. The company introduced an ethics policy, which was well received in prestigious journals, focusing on public oversight and informed consent. Aims: To explore how social anthropology can aid understanding of the challenges posed by the new role of the biobank in Västerbotten, and thus complement more established traditions in the field of medical ethics. An anthropological study of the ethics policy was executed. Theoretical perspective: Inspired by the anthropology of policy and social science perspectives on ethics and morality, the policy was studied at three analytical levels: policymakers (who formulate the policy), policy workers (who implement the policy, primarily nurses who obtain informed consent) and target group (for whom and on whom the policy is supposed to work: the potential donors to the biobank). Methods: Policymakers, nurses, and potential donors were interviewed, donations observed, and official documents analysed to mirror the moral problematizations made at the three levels in each other and to study the practical implications of the policy. To extend the reliability of the findings two surveys were executed: one among the general population, one among donors. Results: The qualitative studies show that policymakers distinguish between blood and data differently to potential donors. Informed consent seems more important to policymakers than potential donors, who are more concerned about political implications at a societal level. Among the respondents from the survey in the general public, a majority (66.8%) accepted surrogate decisions by Research Ethics Committees; a minority (4 %) stated informed consent as a principal concern; and genetic research based on biobank material was generally accepted (71%). Among the respondents to the survey in donors, 65% knew they had consented to donate a blood sample, and 32% knew they could withdraw their consent; 6% were dissatisfied with the information they had received; and 85% accepted surrogate decisions by Research Ethics Committees. Discussion: The ethics policy constitutes a particular naming and framing of moral problems in biobank-based research which overemphasises the need for informed consent, and underemphasises other concerns of potential donors. This embodies a political transformation where access to stored blood and medical information is negotiated in ethical terms, while it also has unacknowledged political implications. In particular, the relations between authorities and citizens in the Swedish welfare state are apparently transforming: from mutual obligation to individual contracts. Conclusion: Anthropology contributes to medical ethics with increased awareness of the practical implications of particular research ethical initiatives. This awareness promotes appreciation of the political implications of ethics policies and raises new issues for further consideration.
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Durheim, Benjamin. "Christ's Gift, Our Response: Martin Luther and Louis-Marie Chauvet on the Connection Between Sacraments and Ethics." Thesis, Boston College, 2014. http://hdl.handle.net/2345/3930.
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Thesis advisor: John F. BaldovinThis dissertation forges a conversation between Martin Luther and Louis-Marie Chauvet on the connection between sacraments and ethics. In conducting an ecumenical conversation concerning the nature and implications of this connection, the dissertation strives to name and develop theological resonances between the two thinkers that provide new ways forward in areas where formal Lutheran-Roman Catholic dialogues have either been historically quite difficult (sacramental theology) or largely silent (ethics). The first chapter of the dissertation locates the project within the field of liturgy and ethics, especially as it developed through the Liturgical Movement in the United States in the 20th century. The chapter then moves to outlining the philosophical background of Chauvet and the hermeneutical lens through which the dissertation approaches Luther. The dissertation reads Chauvet as a faithful Roman Catholic who nevertheless wishes to re-cast sacramental theology in terms distinct from reigning Thomistic categories, and it approaches Luther through the Finnish School of Luther Interpretation, a movement that, analogously to Chauvet, has re-cast Luther's theology in terms distinct from more traditional readings of Luther. The second chapter moves to Luther himself in earnest. Outlining his sacramental theology and arguing that the way he conceives of the connection of sacraments to ethics is as unification with Christ, the chapter poises Luther for conversation with Chauvet. Likewise, the third chapter summarizes Chauvet's theology in terms of his treatment of the symbol and the symbolic, his theological anthropology, and finally his sacramental understanding of symbolic exchange and its connection to ethics. The fourth chapter builds upon the substance of the second and third chapters by actually conducting the conversation that is the dissertation's ultimate goal. Beginning by arguing that the nexus point between the two theologians is their conviction that gratuitousness and graciousness provide the ground for sacramental theology, the chapter uses that nexus to allow Chauvet and Luther to enrich each other's theologies. Specifically, tensions exist in the theological anthropologies of both Luther and Chauvet that can be eased by allowing each to inform the other. Similarly, the concept of communal ethics and the role of the sacramental community in society provide fertile ground for the theologians' mutual enrichment. The dissertation ends by gesturing toward further implications of the discussion, and by outlining possible avenues for future work
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Martini, Jeromey Quinn. "Body now and not yet : an exegetical study of the Apostle Paul's anthropology, eschatology, and ethics in first Corinthians." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5818.
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My study is a first step toward understanding the lived experience of the earliest followers of Christ. Restricting my study to Paul’s portrayal of believers in 1 Corinthians, I focus where Paul’s anthropology, eschatology, and ethics converge, asking: How does Paul propose believers live as bodies in the eschatological tension that comprises Christ’s resurrection and return – believers belonging still to the κόσμος, already to Christ? My primary aim is to establish the premises that in 1 Corinthians believers are indistinguishable from bodies: believers are bodies. I establish my premiss by closely examining Paul’s concept of death as he argues it in 1 Corinthians 15. I argue that there Paul portrays believers consistently as bodies: whether bodies dead or bodies alive, believers are bodies. My aim, secondarily, is to relate that premiss to the believer’s lived experience as Paul portrays it. If Paul portrays believers always as bodies, how does he expect believers-as-bodies to live in the world as he conceives it? I apply my premiss to Paul’s contention in 1 Corinthians 6 that πορνεία uniquely violates the body. Before unpacking Paul’s argument about πορνεία and the body, however, I first address the question: What is πορνεία? After reviewing competing proposals on πορνεία’s meaning, I examine primary Second Temple sources on πορνεία before proposing that πορνεία functions in the Second Temple period chiefly as an othering term, distinguishing the faithful from ‘Others’. I then turn to 1 Corinthians 6.12-20 and Paul’s argument concerning believers-as-bodies and πορνεία. I conclude that Paul there presents believers as bodies that belong already materially to the Lord, though they belong still to the κόσμος that contests the Lord. Believers are bodies ‘in Christ’, in the κόσμος, constituent of each. I approach Paul exegetically and ideationally. I read Paul’s arguments and their inherent logics as they present themselves to me and I defend my reading of them. I make no claims about the social reality Paul’s arguments represent, nor do I claim either a foundational or a final reading of 1 Corinthians, Paul, or Paul’s followers. I offer in the end the barest beginning of an examination of the lived experience of the earliest recorded followers of Christ – a platform from which to consider more broadly lived experiences in Christian origins. I achieve a perspective from which to assess Paul’s followers, concluding with some ideas for further study.
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Robbins, Anna Maureen. "The moulding of justice, a theological analysis of the Christian anthropology of Reinhold Niebuhr and its relevance for social ethics." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq22036.pdf.
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Spall, John Arthur David. "The ethics of manhood in post-war Huambo, Angola." Thesis, University of Sussex, 2016. http://sro.sussex.ac.uk/id/eprint/61424/.
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Canova, Paola. "Intimate Encounters: Ayoreo Sex Work in The Mennonite Colonies of Western Paraguay." Diss., The University of Arizona, 2014. http://hdl.handle.net/10150/319895.
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Locals in Filadelfia, the urban center of western Paraguay's Mennonite Colonies, see the public presence of indigenous Ayoreo `sex workers' as a moral stain on the city and a major social problem. These young women's practices upend local perceptions as well as established theoretical categories of sex work. They treat interactions with male `friends' not as `work' but as `play,' they do not see their practices as morally fraught; and they move in and out of the activity, until they leave it behind and marry within their own group. This dissertation, based on 49 months of long-term fieldwork, examines the cultural meanings of `sex work' among Ayoreo young women to understand how colliding ethical systems, framed by five decades of Ayoreo engagement with the market economy and intense Christianization shape the cultural production of gender and sexuality, and notions of exchange and the commoditization of bodies. Ayoreo `sex work' does not fit conventional academic models, which reduce such activity to proof of economic necessity or women's stigmatization of women. Rather than being a form of feminine submission or exploitation, it is a unique cultural phenomenon constructed in a web of social relations forged through processes of cultural change, religious hegemony, and economic shifts experienced by the Ayoreo over the twentieth century.
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McMaken, A. Trae. "Fire on the Prisoners: An Autoethnographic Study of Ethics in Historical Storytelling." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/2288.
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During field experience as a storyteller constructing a performance based on the Battle of Kings Mountain on behalf of the Overmountain Victory Trail Association and the Overmountain Victory National Historic Trail, I encountered ethical and philosophical dilemmas. This challenge centered on ethical and spiritual convictions that put me in potential conflict with the task of creating a performance about war. This experience forms the basis of an autoethnographic approach to the art form, revealing the critical role played by personal ethics and a functioning engagement with historiography and narrative theory in producing effective performance stories. Historical performance storytelling has little developed theoretical discourse that takes into account contemporary theories of historiography and interpretation. My experience suggests that interdisciplinary thought on narrative, counternarrative, performance, and historiography should be incorporated by storytellers to aid in the production of ethical and effective historical storytelling performances.
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Behr, John. "Godly lives : asceticism and anthropology, with special reference to sexuality in the writings of St. Irenaeus of Lyons and St. Clement of Alexandria." Thesis, University of Oxford, 1995. http://ora.ox.ac.uk/objects/uuid:cf34ec7b-4b0c-4f4c-ba86-89e438f84db5.
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This thesis aims to restore the balance of modern investigations into Christian asceticism and anthropology by reading the texts of Sts. Irenaeus and Clement within their theological perspectives, and thereby examine the presuppositions determining how we think about sexual difference. In the Introduction I examine the projects of M. Foucault and P. Brown, arguing that they do not remain faithful to the concerns of the texts which they treat. In Part One, I show how asceticism, for Irenaeus, is the expression of the human living the life of God in the body, that which is most characteristically human and the image of God. Sexuality is fundamental to human existence, forming a permanent part of the framework within which humans grow towards God. This growth results from humans acting responsively to the creative activity of God. That God is the source of the life which is lived by humans, demands an openness on their part towards God. Any attempt to avoid the reality of their created nature, for instance, through a self-imposed continence, overturns the basic structure of this relationship. In Part Two, I consider the asceticism proposed by Clement, which strives, through human effort, to achieve a godlike life, buttressing the rational mind, that which is properly human and in the image of God, by the exercise of virtues, so protecting it from disturbances, especially those arising from the body and the vulnerability of dependency. Whilst Clement has a vivid sense of the new life granted in baptism, and praises marriage, this desire for a divine life leads inexorably to the restriction of human sexuality to the function of procreation and its redundancy thereafter. After summarizing, I indicate possible lines for further investigation, and suggest that only within the Irenaean perspective can the issue of sexual difference be raised meaningfully.
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Dove, Edward Stellwagen. "Liminality of NHS research ethics committees : navigating participant protection and research promotion across regulatory spaces." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31447.
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NHS research ethics committees (RECs) serve as the gatekeepers of health research involving human participants. They have the power to decide, through a regulatory 'event licensing' system, whether or not any given proposed research study is ethical and therefore appropriate to undertake. RECs have several regulatory functions. Their primary function has been to protect the interests of research participants and minimise risk of harm to them. Yet RECs, and other actors connected to them, also provide stewardship for the promotion of ethical and socially valuable research. While this latter function traditionally has been seen as secondary, the 'function hierarchy' is increasingly blurred in regulation. Regulatory bodies charged with managing RECs now emphasise that the functions of RECs are to both protect the interests of research participants, and also promote ethical research that is of potential benefit to participants, science, and society. Though the UK has held in some of its previous regulations (broadly defined) that RECs equally function to facilitate (ethical) health research, I argue that the 'research promotionist' ideology has moved 'up the ladder' in the regulation of RECs and in the regulation of health research, all the way to implementation in law, specifically in the Care Act 2014, and in the regulatory bodies charged with overseeing health research, namely the Health Research Authority. This thesis therefore asks: what impact does this ostensibly twinned regulatory objective then have on the substantive and procedural workings of RECs? I invoke a novel 'anthropology of regulation' as an original methodological contribution, which enables me to study empirically the nature of regulation and the experiences of actors within a regulatory space (or spaces), and the ways in which they themselves are affected by regulation. Anthropology of regulation structures my overall empirical inquiry to query how RECs, with a classic primary mandate to protect research participants, now interact with regulatory bodies charged with promoting health research and reducing perceived regulatory barriers. I further query what this changing environment might do to the bond of research and ethics as seen through REC processes of ethical deliberation and decision-making, by invoking the original concept of 'regulatory stewardship'. I argue that regulatory stewardship is a critical, but hitherto invisible, component of health research regulation, and requires fuller recognition and better integration into the effective functioning of regulatory oversight of research involving human participants.
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Robbin, Alice. "The problematic status of statistics on race and ethnicity: An "imperfect representation of reality."." Elsevier, 1999. http://hdl.handle.net/10150/106044.
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This article extends Stratford's brief observations about the problematic status of racial and ethnic group statistics to a discussion of the relationship among these statistics, public policy, and the conceptual status of race and ethnicity. Federal statistics are organizational products that are socially constructed. They represent the implementation of public policies that govern political, social, and economic life. It is the interaction between politics and the subjective meaning of race and ethnicity that is responsible for the continual modification of racial and ethnic group statistics. The article discusses the premises on which racial and ethnic group statistics have been based and illustrates how they were implemented in the instructions of the decennial censuses for classifying the race and ethnicity of the population. The article then summarizes some of the empirical evidence from recent research conducted by federal agencies and social scientists to show that racial and ethnic group statistics produced by government record keeping systems have no objective status. The meaning of race and ethnicity is contextual, situational, and subjective, and, thus, how respondents and observers define these concepts has significant consequences for the quality of federal statistics.
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Viktorin, Mattias. "Exercising Peace : Conflict Preventionism, Neoliberalism, and the New Military." Doctoral thesis, Stockholms universitet, Socialantropologiska institutionen, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8141.
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This study takes the changing role of the military as a starting point for exploring a set of broader ongoing processes at the intersection of security and humanitarianism. The focus is on one particular assemblage, described here as conflict preventionism. This notion brings together the transformation of the military, the proliferation of civil-military cooperation, and the increasing interest in managing and preventing violent conflicts within a single framework. As such, conflict preventionism helps render visible how various actors, concepts, and organizational techniques converge in emergent forms of intervention. The research was carried out during the planning, execution, and evaluation of Viking 03, a civil-military exercise organized in 2003 by the Swedish Armed Forces. An examination of Viking 03 evinces intriguing resemblances between conflict preventionism and organizational facets of neoliberalism, epitomized by increasingly ubiquitous concepts such as “partnership,” “transparency,” and “evaluation.” Also, it shows that conflict preventionism does not settle on one particular understanding of conflict, but rather imposes directionality on contemporary engagements with the world.
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Uzwiak, Beth Ann. "Mediating Gender Violence: "Witnessing Publics," Activism, and the Ethics of Human Rights Claim Making." Diss., Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/119816.
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AnthropologyPh.D.
Based on fieldwork with human rights organizations in New York City and Belize, Central America, this dissertation explores--through the prism of ethics--how non-governmental organizations (NGOs) represent violence against indigenous women--in text, image, and action--as human rights "evidence." By ethics I mean the deliberate use of morals, stated or unstated, in the representation of human rights abuses. In New York, my research focuses on the production, launch, and circulation of a United Nations shadow report on violence against indigenous women. In Belize, I contextualize indigenous women's experiences of gender violence within an indigenous movement to obtain collective land rights, a national women's movement, and national rhetoric on culture and gender. In both locales, I consider and compare: 1) how the "ethical" stance of NGOs shapes human rights activism; 2) how NGOs create visual and discursive "evidence" to represent violence and indigenous women's experiences; and 3) very real neoliberal state repression that immobilizes social movements for human rights and social justice. My concern is with the ways social movement NGOs struggle to maintain their feminist and social justice objectives as they interface with the demands of a transnational human rights system, and the strategies they use as they suffer from vilification, marginalization or mainstreaming, and lack of resources. Far from protective, human rights claims, explored here as "evidence," often obscure both social inequalities and the response of state-level policies to these inequalities, especially for marginalized women.
Temple University--Theses
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Thörnqvist, Hampus. "Framing Nature : A discussion on the ethics of animal confinement in animal parks." Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-375529.
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The confinement of animals is today a widespread, widely accepted practice, regardless of the intention behind it. The confinement of animals for entertainment purposes, however, poses ethical questions that transgress the body of the animal itself and onto the boundaries of the human. What happens when a captured animal behaves differently from what we expect of it? Different from what we’ve trained it to? SeaWorld and Kolmården are two parks that both display animals in different ways. Both advertise themselves as offering unique experiences; close up encounters with animals that would most likely not happen in the wild. Both parks have also been subject to predatory animals behaving in unexpected ways. Furthermore, the artificial relationships established between humans and nonhumans in captivity have in the cases of SeaWorld and Kolmården proven to create a dangerous environment for both humans and animals. The ethical dilemmas that arises in correlations with the deadly-outcome incidents that have occurred in the parks, takes the form of questions regarding if confining animals such as wolves and orcas are ethically defensible in the first place
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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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Tipton, Paula J. "The Imago Dei and personhood." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Filho, Jose Edmar Lima. "Antropologia, Ãtica e PolÃtica em A EssÃncia do Cristianismo de Ludwig Feuerbach." Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=18512.
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nÃo hÃJá é lugar-comum nas leituras de âA Essência do Cristianismoâ [âDas Wesen des Christentumsâ (1841)] a apresentação da obra mais conhecida de Feuerbach como uma âcrítica da religião cristãâ. Sem se opor a esta concepção comum, embora pretenda ir além dela, a presente pesquisa de doutorado compreende que a exposição de tal crítica da religião vem amparada na obra em causa por algumas questões de base, entre as quais se inclui uma antropologia filosófica de fundo e um interesse prático indiscutível da parte do filósofo, o qual o dirige imediatamente ao tratamento dos problemas ético e político como pressupostos mesmos de sua crítica da religião cristã. Esta posição faz ver que a defesa dos elementos que constituem a essência humana e a relação destes com a crítica da religião cristã revela, em um primeiro momento, uma espécie de âtarefa moralâ para Feuerbach, algo que em geral tem sido descuidado na apreciação do texto considerado. Nesse sentido, a temática de partida da presente tese, após cuidar da avaliação dos elementos antropológicos tomados em consideração na redução de Deus ao homem, pretende apresentar os elementos que justificam, em primeiro lugar, uma elaboração ética na obra em questão, o que demonstra que a própria crítica à religião cristã é, ela mesma, uma crítica ética da religião: um tipo de âcompromisso com a verdadeâ gera uma espécie de âobrigaçãoâ de criticar a religião e dissolver suas pretensões supranaturalísticas quando se refere ao humano, algo que vem reforçado com a possibilidade de se encontrarem traços de filosofia iluminista na defesa de Feuerbach que acabam por revelar a necessidade de apresentar a crítica da religião acompanhada de um problema político. Isso acontece porque, quando se tem por fundamento a dissolução dos vínculos comunitários pela religião cristã, a qual substitui o elo natural da convivência instersubjetiva por um elemento especial (aquele da fé), a verdadeira âcomunidadeâ política fica obstacularizada, algo que justifica a denúncia da pressuposição da fé como elemento dissociativo da vida- comum e a apresentação da referência natural que viabiliza a união do homem com o homem, resgatando a dimensão política da âaparênciaâ característica daquilo que é cristão e retomando o interesse próprio da Aufklärung moderna de reivindicação da liberdade da razão, na medida em que propõe um retorno à comunidade humana concreta, que possibilita igualmente a eliminação dos abusos políticos que se pretendiam legitimar à época. A consequência é o postulado da necessidade de compreender que também a crítica da religião só é possível pela constatação prévia da importância da política: a crítica da religião cristã é, pois, também uma crítica política que se fundamenta na necessidade de reestabelecer o vínculo laico do amor como base da comunidade humana, justificada prioritariamente no reconhecimento entre o eu e o tu, tornando a política uma espécie de ânova religiãoâ. Os elementos rapidamente expostos revelam que a intenção prioritária de Feuerbach por promover a rearticulação dos temas da Antropologia, da Ética e da Política, agora com base em uma nova perspectiva filosófica, não mais atrelada ao supranaturalismo seja da teologia cristã, seja da filosofia especulativa, no limite, pretende recuperar o mundo humano e sua realidade concreta como locus a partir do qual é possível fazer filosofia como tarefa estrutural e, por isso, da fundação de uma ânova filosofiaâ.
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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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Pereira, Ivo Studart. "The Ethics Of the Direction Of the Life In the Logoterapia De Viktor Frankl." Universidade Federal do CearÃ, 2009. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=3355.
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Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgicoThe present work aimed to research the theoretical interfaces between ethics and psychology in the opus of Viktor Frankl, Austrian psychiatrist and founder of Logotherapy. Through the systematization of three concepts (âmeaningâ, âwill to meaningâ and âmoral conscienceâ), our analytical path led us to the description of a âmeaning-of-life ethicsâ as an âethic of responsibilityâ that reconciles morals and ontology. The first category is interpreted as a key concept in order to enlighten Franklâs world view. In the next chapter, divided in two parts, the anthropological theory of Logotherapy is studied in detail. The third concept brings forth the problem of meaning legitimacy as a moral imperative. At this point we face Franklâs radical ontological questioning on the phenomenon of responsibility. The last chapter attempts to harmonize the three categories mentioned into an ethical theory.
O presente trabalho teve como objetivo investigar as interfaces Ãtico-psicolÃgicas existentes no pensamento de Viktor Emil Frankl, psiquiatra austrÃaco, criador da assim chamada 3 Escola Vienense de Psicoterapia: a logoterapia, tambÃm conhecida como âa psicologia do sentido da vidaâ. AtravÃs de uma sistematizaÃÃo particular de trÃs conceitos bÃsicos, a saber: o de âsentidoâ, o de âvontade de sentidoâ e o de âconsciÃncia moralâ, articulou-se um eixo de anÃlise que explicitou a presenÃa de uma âÃtica do sentido da vidaâ enquanto âÃtica da responsabilidadeâ, evidenciando-se, aÃ, uma reconciliaÃÃo entre Ãtica e ontologia, atravÃs do que chamamos aqui de âontologizaÃÃo da moralâ. Inicialmente, identificamos a questÃo do âsentidoâ como conceito-chave para a compreensÃo da visÃo de mundo que integra o pensamento de Frankl. O capÃtulo seguinte à reservado a um esforÃo de explicitaÃÃo e anÃlise da teoria antropolÃgica da logoterapia, dividindo-se em duas partes: âO Homemâ e âA Vontade de Sentidoâ. A terceira categoria investigada diz respeito ao problema da legitimaÃÃo do carÃter imperativo do sentido, ponto em que nos depararemos com o questionamento ontolÃgico radical do fenÃmeno da responsabilidade humana, entendida em sua relaÃÃo com a transcendÃncia. Cabe mencionar que, no percurso investigativo, perpassamos vÃrios temas caros à tradiÃÃo filosÃfica, como o problema mente-corpo, o dilema das leituras psicolÃgicas sobre a moralidade, a busca de um fundamento para a Ãtica no contexto da derrocada das tradiÃÃes e o conceito de Pessoa.
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Källström, Dan. "The Ladies’ Chairman : Male Headship and Gender Equality in Pentecostal Ghana." Thesis, Uppsala universitet, Institutionen för kulturantropologi och etnologi, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-255031.
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Within the field of international development there has in recent years been an emerging interest to explore how secular and faith-based modes of development may interact. Yet there remains a considerable knowledge gap in how religious values, believes and practices may challenge, accommodate or complement secular development agendas. Against this backdrop, this thesis aims to make a small contribution to move our understanding onwards. Based on fieldwork in Apam, Ghana, my project illustrates how an individual may navigate between Pentecostal ideology, secular development discourse, and traditional believes and practices in contemporary Africa. More specifically, I employ theoretical insights from the anthropology of ethics to analyse how a young Christian man constructs his ethical identity while aspiring to shoulder the headship of his family, and being a promotor for gender equality and women empowerment in his community.
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Wolfe, John R. "Aretē and Physics: The Lesson of Plato's Timaeus." Scholar Commons, 2010. https://scholarcommons.usf.edu/etd/1811.
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Plato's Timaeus is traditionally read as a work dedicated to the sole purpose of describing the origin and nature of the cosmos, as a straightforward attempt by Plato to produce a peri phuseos treatise. In accord with this reading, the body of Timaeus' monologue is then seen as nothing more than an attempt by Plato to convey his own cosmological doctrines.
I propose an alternative to the view that the Timaeus is nothing more than a textbook of Platonic physics. The Timaeus is rather squarely focused on the human being, in her moral and political dimensions, and on her relation to the natural world as a whole. Ultimately, this account of the human being is intended to provide part of the answer to the question of how society can produce good citizens and leaders, and thus serves to provide a theoretical basis for the practices of paideia. When viewed in this light many of the curious features of the Timaeus appear less strange. The various parts of the dialogue: the dramatic introduction, Critias' tale of the Ancient Athenians, and Timaeus' monologue can be seen as each contributing to an investigation of a single topic. It further allows us to understand why Plato chooses to employ Timaeus the Locrian as the principle speaker of the dialogue rather than Socrates.
Finally, when read in this way, the Timaeus no longer appears as an outlier in the Platonic corpus, as a work devoted to a radically different subject matter than the rest of his writings. It can be seen as dedicated to the same issues which preoccupied Plato throughout his entire life, as about the determination of the best life and providing the tools with which to realize it.
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Schier, Christa Marianne. "Qualitative Internet research : its objects, methods and ethical challenges." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/4356.
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Gheirart, Oziel. "O tratado antropoético." Pontifícia Universidade Católica de São Paulo, 2015. http://tede2.pucsp.br/handle/handle/2552.
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Previous issue date: 2015-05-05Conselho Nacional de Desenvolvimento Científico e Tecnológico
The anthropo-ethics is a concept proposed by Edgar Morin, an ethical way to take over human destiny. It is one way for the reform of ethics - defined by the author as ethical-self, socioethical and anthropo-ethics. This study is specifically about anthropo-ethics; it inspires us to reflection, understanding our destiny and also it will help us to find ways for a possible global reform. We all know that to remain in nature we will have to undergo major changes. The transcendence of the word anthropo-ethics, even in its etymology, allowed us to invest in poetic as an opening to the creation, potential criticism and reinvention opportunities; nourishing the anthropometric is therefore nourishing the self and the socio. It is necessary to promote regeneration of mankind, which is also the responsibility of all sciences. The immersion of this study sought a complex science that dialogues with several ways of knowledge. Initially it articulates to a complex anthropology; the idea that the being has been lost and it tries to seek through vectors: rise, remain and perceive. By placing ethics as a central issue, it tells us about the lack of its fundamentals and the challenges of human species in a consumer society; proposing then a gateway to the poetic: the anthro poetics. The anthropological ethics forks strategically in three ways: in the anthropo-ethics declaration, the essay for the political sensitivity and the letter to the richest men in the world. Finally, it proposes a character called Baladeur, a sketch to the reforms of the being and investigative ways of the contemporary world; ethnographic research results in aphorisms, prose poems, ballads and other writings. Focusing on narrative plurality, the study is also complemented with three songs
A antropoética, conceito proposto por Edgar Morin, é um modo ético de assumir o destino humano. É uma das vias para a reforma da ética definida pelo autor como auto-ética, sócioética e antropoética. Esse trabalho reflete, especificamente, sobre a antropoética. Ela nos incita à reflexão, à compreensão de nosso destino e nos ajudará a buscar caminhos para uma possível reforma planetária. Sabemos que para permanecer na natureza teremos de passar por grandes mudanças. A transcendência da palavra antropoética, até mesmo em sua etimologia, nos permitiu apostar na poética enquanto abertura para a criação, de possibilidades críticas e de reinvenção; dar alimento ao antropo é alimentar, consequentemente, o auto e o sócio. É preciso regenerar a humanidade, responsabilidade que também compete às ciências. A imersão desse trabalho busca o exercício de uma ciência complexa que dialoga com as várias formas de conhecimento. A começar, articula, por uma antropologia complexa, a ideia de que o ser foi perdido e tenta buscá-lo por meio dos vetores: nascer, permanecer e perceber. Ao colocar a ética como questão central, discorre sobre a carência de seus fundamentos e os desafios da espécie humana numa sociedade de consumo; propondo, então, uma passagem para o poético: o antro poético. A ética antropológica bifurca-se, estrategicamente, em três caminhos: na Declaração antropoética, no Ensaio para a política da sensibilidade e na Carta aos homens mais ricos do mundo. Por fim, apresenta o Baladeur, em forma de rascunho, para as reformas do sujeito e das formas investigativas do mundo contemporâneo; a pesquisa etnográfica resulta em aforismos, poemas em prosa, baladas e outros escritos. Por apostar na pluralidade narrativa, o trabalho é complementado com três músicas
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Schlosser, Allison V. "Subjectivity and Moral Personhood: An Ethnography of Addiction Treatment in the United States." Case Western Reserve University School of Graduate Studies / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=case1528722783811988.
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Svarogic, Addi. "Klimatförändringarnas antropologi : En kvalitativ studie av förhållningssätt till klimatförändringar bland boende i Östergötland." Thesis, Linköping University, Department of Culture and Communication, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-8194.
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Denna studie syftar till att uppmärksamma uppfattningar om klimatförändringarna utifrån fem informanters perspektiv och med kopplingar till relevant litteratur inom klimatområdet. Viktiga aspekter av klimatförändringar som diskuteras är informanternas syn på människans inverkan på klimatet, fördelningen av ansvar och viljan till förändringar och uppoffringar.
This study attempts to give an account of views on climate change from the perspectives of five informants and with reference to relevant literature within the area of climate change. Important aspects of climate change are discussed, such as the human effect on the climate, the distribution of responsibility and the willingness to address change and accept sacrifices.
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Pugliese, Gabriel. "História da dietética: esboço de uma crítica antropológica da razão bioascética." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-11042016-142445/.
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Este trabalho tem como pretensão a problematização dos discursos dietéticos da atualidade e do modo que se formulam através deles todo um bioascetismo no qual a saúde é a finalidade última. Dessa forma, partindo do método genealógico de pesquisa histórica o objetivo é compreender como se tornou possível, e por meio de quais estratégias políticas, o vínculo entre determinadas técnicas de si (a alimentação, os exercícios físicos e a estética) e a qualidade de vida como modalidade ético-política. Teve , assim, a pretensão de produzir uma história da dietética que possa ser, ao mesmo tempo, uma crítica do bioascetismo presente. Isso foi feito por meio da análise de como a dietética se tornou uma forma de saber sobre os homens, um dispositivo de governo populacional e uma tecnologia de si mesmo. Nesse sentido, três momentos fundamentais e entrelaçados da história brasileira foram selecionados para dar conta desse problema: o período higiênico, o período eugênico e o nascimento da nova dietética.This theses aims to bring out some nowadays dietetics discourses, and the way by which a bio-asceticism (raised by those discourses), in which health is the ultimate goal, came out. Thus, from a genealogic research methodology, the main goal of this study was understand how certain self technics (eating, physical exercises, and aesthetics) are related to life quality as ethical and political mode. Then, political strategies were reviewed. Therefore, this study have the propose of making a brief history of dietetics, so that, withal, criticize the bio-asceticism existent in the dietetics history. That was done by the analysis of how dietetics has turned into a way of knowing about man, a sort of human self-control technology, and an apparatus that allow population ruling. In order to do so, three different moments in the Brazilian history were chosen: Hygienic Period, Eugenic Period, and the birth of the new Dietetics.
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Lima, Filho José Edmar. "Antropologia, ética e política em A essência do Cristianismo de Ludwig Feuerbach." reponame:Repositório Institucional da UFC, 2017. http://www.repositorio.ufc.br/handle/riufc/21856.
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LIMA FILHO, José Edmar, Antropologia, ética e política em A essência do Cristianismo de Ludwig Feuerbach. 2017. 149f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-Graduação em Filosofia, Fortaleza (CE), 2017.Submitted by Gustavo Daher (gdaherufc@hotmail.com) on 2017-01-27T13:53:30Z No. of bitstreams: 1 2017_tese_jelimafilho.pdf: 1090118 bytes, checksum: ad384d1e1e5c2cc34d508bb5b63f1335 (MD5)
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Já é lugar-comum nas leituras de “A Essência do Cristianismo” [“Das Wesen des Christentums” (1841)] a apresentação da obra mais conhecida de Feuerbach como uma “crítica da religião cristã”. Sem se opor a esta concepção comum, embora pretenda ir além dela, a presente pesquisa de doutorado compreende que a exposição de tal crítica da religião vem amparada na obra em causa por algumas questões de base, entre as quais se inclui uma antropologia filosófica de fundo e um interesse prático indiscutível da parte do filósofo, o qual o dirige imediatamente ao tratamento dos problemas ético e político como pressupostos mesmos de sua crítica da religião cristã. Esta posição faz ver que a defesa dos elementos que constituem a essência humana e a relação destes com a crítica da religião cristã revela, em um primeiro momento, uma espécie de “tarefa moral” para Feuerbach, algo que em geral tem sido descuidado na apreciação do texto considerado. Nesse sentido, a temática de partida da presente tese, após cuidar da avaliação dos elementos antropológicos tomados em consideração na redução de Deus ao homem, pretende apresentar os elementos que justificam, em primeiro lugar, uma elaboração ética na obra em questão, o que demonstra que a própria crítica à religião cristã é, ela mesma, uma crítica ética da religião: um tipo de “compromisso com a verdade” gera uma espécie de “obrigação” de criticar a religião e dissolver suas pretensões supranaturalísticas quando se refere ao humano, algo que vem reforçado com a possibilidade de se encontrarem traços de filosofia iluminista na defesa de Feuerbach que acabam por revelar a necessidade de apresentar a crítica da religião acompanhada de um problema político. Isso acontece porque, quando se tem por fundamento a dissolução dos vínculos comunitários pela religião cristã, a qual substitui o elo natural da convivência instersubjetiva por um elemento especial (aquele da fé), a verdadeira “comunidade” política fica obstacularizada, algo que justifica a denúncia da pressuposição da fé como elemento dissociativo da vida- comum e a apresentação da referência natural que viabiliza a união do homem com o homem, resgatando a dimensão política da “aparência” característica daquilo que é cristão e retomando o interesse próprio da Aufklärung moderna de reivindicação da liberdade da razão, na medida em que propõe um retorno à comunidade humana concreta, que possibilita igualmente a eliminação dos abusos políticos que se pretendiam legitimar à época. A consequência é o postulado da necessidade de compreender que também a crítica da religião só é possível pela constatação prévia da importância da política: a crítica da religião cristã é, pois, também uma crítica política que se fundamenta na necessidade de reestabelecer o vínculo laico do amor como base da comunidade humana, justificada prioritariamente no reconhecimento entre o eu e o tu, tornando a política uma espécie de “nova religião”. Os elementos rapidamente expostos revelam que a intenção prioritária de Feuerbach por promover a rearticulação dos temas da Antropologia, da Ética e da Política, agora com base em uma nova perspectiva filosófica, não mais atrelada ao supranaturalismo seja da teologia cristã, seja da filosofia especulativa, no limite, pretende recuperar o mundo humano e sua realidade concreta como locus a partir do qual é possível fazer filosofia como tarefa estrutural e, por isso, da fundação de uma “nova filosofia”.
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Gomez, Angela. "Charitable Choice in Florida: The Politics, Ethics and Implications of Social Policy." Scholar Commons, 2003. https://scholarcommons.usf.edu/etd/1375.
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This dissertation research is a study of the anthropology of policy with welfare reform in general and charitable choice in particular as its focus. The study begins with the notion that policies work as instruments of governance and consequently have social and political implications. These policies are examined by exploring the manner in which Catholic Charities and policy makers in Florida are responding to the charitable choice mandate and how their views are shaping local policies.
The study is framed within anthropological principles pertaining to economic, humanistic and philosophical tenets. The study provides a historical background of poverty, the development of the welfare state in the United States as well as some of the social, economic, and political factors that shape social policies.
Data were collected through semi-structured interviews conducted with representatives from Catholic Charities, government agencies, legislative committees, and faith-based organizations, and through document reviews. Data were analyzed qualitatively and were managed using the software Atlas.ti. Analysis of the data show that while there is increased convergence between the state and faith-based organizations (FBOs), there is some hesitancy on the part of religious organizations to assume full responsibility for the poor, particularly without having any funding guarantees. The data also suggests that through the implementation of charitable choice religious organizations face the risk of becoming highly dependent on the state and therefore loose their voice and the possibility of lobbying for the poor. Furthermore, the data suggests that there are some aspects of the implementation of charitable choice that have not received congressional approval and may eventually jeopardize the entire faith-based initiative.