Dissertations / Theses on the topic 'Applied ethics'

This study explores the contemporary practice of Ethical and Socially Responsible Investment and concludes that it is based on an ad hoc construct of empirically derived principles, driven mainly by the commercial self-interest of large financial institutions and fund managers. It explores the relationship between investment and morality, to posit a background theory of investment ethics. The study then proposes a move away from the narrow focus of ethical investment to a broader concern for investment ethics. The study introduces the discipline of investment ethics and examines the criteria that form the basis of morality in investment decisions. The resultant theory is intended to be of practical significance in the business and investment domains and to assist potential investors to evaluate investment opportunities in the context of a consistent set of substantive normative ethical principles.

This study explores the contemporary practice of Ethical and Socially Responsible Investment and concludes that it is based on an ad hoc construct of empirically derived principles, driven mainly by the commercial self-interest of large financial institutions and fund managers. It explores the relationship between investment and morality, to posit a background theory of investment ethics. The study then proposes a move away from the narrow focus of ethical investment to a broader concern for investment ethics. The study introduces the discipline of investment ethics and examines the criteria that form the basis of morality in investment decisions. The resultant theory is intended to be of practical significance in the business and investment domains and to assist potential investors to evaluate investment opportunities in the context of a consistent set of substantive normative ethical principles.

The focus of environmental philosophy has thus far heavily depended on the extension of rights to nonhuman nature. Due to inherent difficulties with this approach to environmental problems, I propose a shift from the contemporary language of rights and duties to the concept of character development. I claim that a theory of environmental virtue ethics can circumvent many of the difficulties arising from the language of rights, duties, and moral claims by emphasizing the cultivation of certain dispositions in the individual moral agent. In this thesis, I examine the advantages of virtue ethics over deontological and utilitarian theories to show the potential of developing an ecological virtue ethic. I provide a preliminary list of ecological virtues by drawing on Aristotle's account of traditional virtues as well as on contemporary formulations of environmental virtues. Then, I propose that certain types of rules (rules of thumb) are valuable for the cultivation of environmental virtues, since they affect the way the moral agent perceives a particular situation. Lastly, I offer preliminary formulations of these rules of thumb.

Ethical entrepreneurship and by extension wider best practice are noble goals for the future of tourism. However, questions arise which concepts, such as values motivations, actions and challenges underpin these goals. This thesis seeks to answers these questions and in so doing develop an applied ethics analysis for best practice entrepreneurs in tourism. The research is situated in sustainable tourism, which is ethically very complex and has thus far been dominated by the economic, social and environmental triple bottom line thinking. This research takes a different approach by applying a value-behavioural lens to best practice entrepreneurship. In so doing, the focus shifts from impacts and consequences towards those values and actions that determine best practice entrepreneurship. The originality of the research is grounded in a two-pronged research strategy, combining archival research and methods from Personal Construct Theory through the process of iteration. Both strategies are currently underused in tourism research. This constitutes an important methodological contribution. Furthermore, a unique set of archival data in the form of Tourism for Tomorrow Awards applications and judges’ reports enhances the originality of the findings. Archival data was complemented by semi-structured interviews with so-called ethical tourism entrepreneurs. A mix of source and method triangulation has added significant rigour to this research. The key findings are that best practice in tourism is ethically very complex, which suggests a form of ethical pragmatism. Second, a dissonance exists between motivations for best practice, which are value-pluralistic, and ethical judgement making, which is more principle-based. Third, a further dissonance was identified between admittance/awareness and action for issues of misrepresentation, whereas no dissonance was found for relationship or distribution dilemmas. This thesis has combined three strands of research: business ethics, entrepreneurship and sustainable tourism. This original approach lays ground for change towards a more ethically-bound entrepreneurial practice in tourism.

Thesis (MPhil)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The dehumanising of human beings which often underpins western medicine lead to this study. Moreover a predominant mechanistic and reductionist view of a human being necessitated a philosophical investigation to revisit the stance. It is argued that western medicine is based upon uncritical assumptions about humans as a result of the dualism and mechanistic views of Descartes. The philosophy of Merleau-Ponty transcended dualism by his emphasis on the bodylines of a human being situated in his life world. Complexity thinking concurs with the above-mentioned view, however, takes the argument further by focusing on the importance of continuous interactions and relations between the whole and the parts. Interdependent aspects of our being in the world constitute our humanness, such as our human relations between family members, friends, that which we experience, ponder, feel, and believe. Our unique experience of disease often goes hand in hand with a deep-seated sub-conscious longing for meaning. According to complexity theory being ill is not a static condition, but rather an imbalance as a result of various dynamic interactions between many spheres of human life. Multiple causality due to various dynamic interactions and self-organisation should replace simplistic views of mechanical cause and effect in this regard. Medical training models should not employ reductionism as if humans are machines comprising of separate body parts. An organic view of the uniqueness of each evolving human being should replace obsolete reductionist and mechanistic views of healing.The essence of being human is embedded in a tapestry of dynamic relations.
AFRIKAANSE OPSOMMING: Die dehumanisering van die mens in hedendaagse westerse geneeskunde het aanleiding gegee tot hierdie studie. Verder het die meganistiese, reduksionistiese mensbeeld ‘n filosofiese herbesinning genoodsaak. Daar word geargumenteer dat westerse geneeskunde gebaseer is op onkritiese aannames afkomstig van onder andere Descartes se dualistiese antropologie en die meganistiese siening van die mens. Merleau-Ponty se wysgerige antropologie het die dualisme getransendeer deur sy filosofie van die mens as liggaamlikheid gesitueerd in sy leefwêreld. Kompleksiteitsdenke stem hiermee ooreen, maar voer die argument verder in die opsig dat dit die belangrikheid van relasies en voortdurende wisselwerking tussen die geheel en dele beklemtoon. Interafhanklike aspekte van dit wat ons mens maak, ontstaan as gevolg van relasies tussen ons leefwêreld, ons familie, vriende, tussen dit waaraan ons dink, wat ons voel, ervaar en glo. Ons siekte ervaring gaan meestal gepaard met ‘n diepgewortelde voorbewustelike soeke na sin en betekenis. Die kompleksiteitsperspektief beskou siekwees nie as ‘n statiese toestand wat teenoor gesondwees staan nie, maar eerder ‘n wanbalans in dinamiese interaksies van verskeie sfere van menswees. Enkelvoudige kousaal-meganiese oorsaak en gevolg moet plek maak vir veelvuldige kousaliteit wat geleë is in talle dinamiese interaksies en selforganisering. Mediese opleidingsmodelle behoort die mens nie te objektiveer tot aparte organe, soos die van ‘n masjien nie. Die verontmensliking van die masjien gedrewe model van genesing behoort plek te maak vir ‘n meer organiese siening van die mens wat rekening hou met die unieke menslikheid van die mens. Menslikheid impliseer ‘n tapisserie van relasies.

Assignment (MPhil)--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: This study was undertaken to evaluate whether a mentally competent mature human being, who is suffering an intolerable, irremediable existence resulting from an incurable agonising or devastating paralysing disease; has a moral, personal and civic right to end that life or have it ended by requesting assistance in meeting death in a humane, compassionate and dignified manner. ~ The righteousness of such assistance can only be gauged if it follows the repeated and voluntary request of someone who is presently not suffering from any psychiatric disorder, is presently mentally competent or had made such a written or verbal witnessed advance directive while mentally competent to do so. ~ This study will not deal with assistance in dying either active or passive which is performed on severely mentally and physically handicapped new-born babies with scant prospect of survival; nor with euthanasia for the relief of malignant or paralysing disease in those with life-long [anoxic, congenital, inflammatory or traumatic] mental incompetencies who have never had decision-making capacity. ~ This study will not address issues of aid-in-dying for mentally incompetent persons suffering from senile dementia, Alzheimer's disease, or permanent vegetative states due to brain pathology following anoxic, circulatory, infective, malignant or traumatic events, who have not made advance directives and who had never stated preferences concerning assisted euthanasia. The aim of this study is to outline the moral case advanced by those in favour of legalising Voluntary Assisted Euthanasia [VAE] also called Assisted Euthanasia [AE] and to develop ethically sound and practical proposals for policy and actions contributing towards the resolution of the moral dilemma faced daily by doctors when asked by mentally competent patients suffering from irremediable malignant or paralysing diseases or the agonising symptoms of end-stage Acquired Immune Deficiency Syndrome (AIDS) for assistance to end their lives. }ii> This study will cover and discuss the more important objections of those opposed to the legalising of assisted suicide for mentally-competent terminal patients who are irremediably suffering in their bodies or from dehumanising incurable endstage paralysing diseases and are near to an inevitable death. }ii> The insights of philosophers, theologians, physicians and sociologists on the subject of suicide and aid-in-dying, have been researched in the extensive literature that exists (both in print and in cyberspace) on these subjects and are presented with the study. }ii> The study tries to show that a competent adult in certain grim circumstances should have an inalienable human right, if not a constitutional one, to request assisted euthanasia or aid-in-dying or assistance in ending their lives. }ii> Such assistance must be subject to peer review, after careful assessment by a multidisciplinary team in the healing [both physical and spiritual] professions This paper will try to determine whether the actionalisation of voluntary assisted suicide or assisted euthanasia is murder or an act of compassion and empathy performed out of respect for a fellow human being's autonomy and in deference to their right to self-determination and self-realisation. ~ The relevance of this situation is that aid-in-dying is becoming one of the major, moral, religious, philosophical and bio-medical dilemmas at this time. ~ The author's position is that it is neither just nor ethical to prevent a mentallycompetent human being, who is tormented by agonising, incurable terminal physical or irremediable paralysing disease, from deciding to chose to die when he/she can no longer bear the torment and asking for professional assistance to effect this. This relief should be given not only to those who are able to make an enduring, informed contemporaneous decision, but also to those who [when they still had decision-making capacity] had previously made a considered informed advance directive about the use of ordinary and extraordinary medical methods of sustaining a life that had become merely an existence.
AFRIKAANSE OPSOMMING: Die studie is onderneem om te evalueer of 'n bevoegde, volwasse mens wat 'n onverduurbare en ongeneesbare bestaan het a.g.v. 'n ongeneesbare, folterende of vernietigende siekte, 'n morele, persoonlike of burgerlike reg het om daardie lewe te beeïndig of hulp te vra om dit te laat beeïndig, ten einde die dood op 'n menswaardige wyse tegemoet te gaan. ~ Die regverdigbaarheid van bogenoemde hulp kan slegs bepaal word as dit volg op die herhaalde en vrywillige versoeke van iemand wat nie, wanneer hy/sy dit versoek, ly aan 'n geestessiekte nie, wat bevoeg is of wat so 'n geskrewe of mondelinge versoek, met getuies, gemaak het terwyl die persoon kompetent was. ~ Die studie handel nie oor bystand-in-sterfte, aktief of passief, waar dit uitgevoer word op fisies of psigies ernstig gestremde pasgebore babas met 'n skrale kans op oorlewing nie; ook nie oor genadedood ter verligting van kwaadaardige of verlammende siekte in diegene met lewenslange [anoksiese, kongenitale, inflammatoriese of traumatiese] geestelike ongesteldhede, wat nog nooit besluitnemende kapasiteit gehad het nie. ~ Die studie ondersoek nie gevalle van bystand-met-sterfte waar inkompetente persone wat ly aan seniliteit, Alzheimer se siekte, of permanente vegetatiewe toestande a.g.v. brein patologie n.a.v. anoksiese, sirkulatoriese, infektiewe, kwaadaardige of traumatiese gebeure, nie direk gevra het vir genadedood of nooit die voorkeur vir geassisteerde genadedood uitgespreek het nie. Die doel van hierdie studie is om die morele saak van diegene ten gunste van die wettiging van Vrywillige Geassisteerde Genadedood, ook bekend as Geassisteerde Genadedood, te stel en om praktiese sowel as eties verantwoordbare voorstelle te maak vir beleid en optrede wat kan bydra tot die oplos van die morele dilemma wat dokters daagliks in die gesig staar wanneer hulle deur geestelik bevoegde pasiënte wat ly aan ongeneesbare, kwaadaardige of verlammende siektes, of die folterende simptome van die finale stadium van Verworwe Immuniteits Gebrek Sindroom [VIGS], gevra word vir bystand in die beeïndiging van hulle lewens. ~ Die studie sal die belangriker besware van diegene aanspreek wat teen die wettiging is van geassisteerde genadedood vir geestelik bevoegde terminale pasiënte wat ongeneesbaar ly of van dehumaniserende ongeneesbare finale stadium siektes en wat naby is aan 'n onafwendbare dood. ~ Die insigte van filosowe, teoloë, dokters en sosioloë oor bystand-met-sterfte en selfmoord, is nagevors in die wye literatuur beskikbaar is (beide in druk en kuberruimte) oor hierdie onderwerpe en word saam met die studie angebied. ~ Die studie probeer aantoon dat 'n bevoegde volwassene in sekere erge omstandighede 'n onvervreembare mensereg, indien nie 'n konstitusionele reg nie, behoort te hê om bystand tydens genadedood te versoek. ~ Sulke bystand moet onderworpe wees aan groepsevaluasie, na versigtige ondersoek deur 'n multi-dissiplinêre span in die gesondheidsprofessies [beide fisies en psigies]. Die studie sal probeer bepaal of die uitvoering van vrywillige geassisteerde selfmoord of geassisteerde genadedood moord is, of 'n aksie van empatie, uitgevoer uit respek vir 'n medemens se outonomie, sy/haar reg tot selfdeterminasie en self-realisasie. )lo- Die relevansie van hierdie situasie lê daarin dat bystand-met-sterfte besig is om een van die belangrikste morele, religieuse, filosofiese en biomediese dilemmas van ons tyd te word. )lo- Die outeur se posisie is dat dit nie regverdig of eties is om te verhoed dat 'n geestelik bevoegde mens, wat ly aan folterende, ongeneesbare terminale fisiese of ongeneesbare verlammende siekte, self kies om te sterf wanneer hy/sy nie meer die lyding kan verdra nie en vir professionele bystand vra om dit uit te voer. Die verligting behoort gegee te word, nie net aan diegene wat in staat is om 'n bindende en ingeligte besluit te maak nie, maar ook aan -diegene wat [toe hulle nog besluitnemende kapasitiet gehad het] vroeër 'n oorweegde, ingeligte vroegtydige versoek gemaak het aangaande die gebruik van gewone en buitengewone mediese metodes vir die verlenging van 'n lewe wat bloot 'n bestaan geword het.

Thesis (M.A.)--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: This paper examines aspects of power within the physicianpatient relationship. The historical development of the physician-patient relationship is briefly reviewed and some of the complexities of the relationship highlighted. It is shown that, historically, there is no imperative for the physician to consider only the interests of the patient and it has always been acceptable to consider the interests of a third party, such as the State or an employer - essentially the interests of whoever is paying the physician. The classical sources of power are then considered. These sources include legitimate power, coercive power, information power, reward power, expert power, referent power, economic power, indirect power, associative power, group power, resource power and gender power. Other approaches to power are also considered such as principle-centred power as described by Covey, power relationships as explained by Foucault, the power experience as described by McClelland and an analysis of power as expounded by Morriss. The various sources of power are then considered specifically within the physician-patient relationship to determine: if this particular type of power is operative in the physicianpatient relationship, and if so if it operates primarily to the advantage of the physician or the advantage of the patient. A simple method of quantifying power is proposed. Each form of power operative in the physician-patient relationship is then considered and graphically depicted in the form of a bar chart. Each form of power is shown as a bar and bars are added to the chart to 'build up' an argument which demonstrates the extent of the power disparity between physician and patient. It is clearly demonstrated that all forms of power operate to the advantage of the physician and in those rare circumstances where the patient is able to mobilize power to his/her advantage, the physician quickly calls on other sources of power to re-establish the usual, comfortable, power distance. Forms of abuse of power are mentioned. Finally, the ethical consequences of the power disparity are briefly considered. Concern is expressed that the power disparity exists at all but this is offset by the apparent need for society to empower physicians. Conversely, consideration is given to various societal developments which are intended to disempower physicians, particularly at the level of the general practitioner. Various suggestions are made as to how the power relationships will develop in future with or without conscious effort by the profession to change the relationship.
AFRIKAANSE OPSOMMING: Hierdie voordrag ondersoek aspekte van mag in die verwantskap tussen pasiënt en geneesheer. Die historiese ontwikkeling van die verwantskap word kortliks hersien en 'n kort beskrywing van die ingewikkeldheid van die verwantskap word uitgelig. Vanuit 'n historiese oogpunt, word 'n geneesheer nie verplig om alleenlik na die belange van die pasiënt om te sien nie en was dit nog altyd aanvaarbaar om die belange van 'n derde party soos die Staat of 'n werkgewer se belange to oorweeg - hoofsaaklik die belange van wie ookal die geneesheer moet betaal. Die tradisionele bronne van mag word oorweeg. Hierdie bronne sluit in: wetlike mag of 'gesag', die mag om te kan dwing, inligtingsmag, vergoedingsmag, deskundigheidsmag, verwysingsmag, ekonomiesemag, indirektemag, vereeningingsmag, groepsmag, bronnemag en gelslagsmag. Alternatiewe benaderings word ook voorgelê, naamlik die beginsel van etiese mag soos deur Covey beskryf, krag in menslike verhoudings soos deur Foucault, die ondervinding van krag soos beskryf deur McClelland en 'n ontleding van krag soos deur Morriss verduidelik. Hierdie verskillende mag/gesagsbronne word spesifiek met betrekking tot die geneesheer-pasiënt verhouding uiteengesit om te besluit: of hierdie tipe mag aktief is tussen geneesheer en pasiënt, en indien wel, werk dit tot die voordeel van die geneesheer of die pasiënt. 'n Eenvoudige sisteem vir die meting van mag/gesag word voorgestel. Die bronne word individueeloorweeg en gemeet en die resultaat in 'n grafiese voorstelling voorgelê op so 'n wyse dat 'n argument daardeur 'opgebou' word om die verskille van van mag/gesag tussen geneesheer en pasiënt uit te wys. Dit word duidelik uiteengesit dat alle vorms van mag/gesag ten gunste van die geneesheer werk. Kommer is getoon dat hierdie magsverskil werklik bestaan, asook die snaakse teenstelling dat die gemeenskap wil eintlik die geneesheer in "n magsposiesie plaas. Die etiese gevolge van hierdie ongebalanseerde verwantskap, asook die moontlikheid van wangebruik van hierdie mag word ook genoem. Verskillende gemeenskaplike ontwikkelinge wat die mag van die geneesheer wil wegneem word geidentifiseer, meestalop die vlak van die algmene praktisyn. Verskeie voorstelle vir toekomstige ontwikkeling van die verwantskap word voorgelê, met of sonder spesifieke pogings van die professie om die verwantskap te verbeter.

Thesis (MPhil)--Stellenbosch University, 2003.
ENGLISH ABSTRACT: While most people acknowledge the dignity of fellow humans, atrocities that deny the dignity of people are rampant in our world. The ongoing ignorance and aberrations of the dignity of human beings in the world might mean that there is still not clarity on what respect for the dignity of others really mean, how it should be practiced and whether human dignity is an entitlement or a responsibility. Human dignity was not always bestowed to every individual. In ancient times dignity was reserved for the strongest individual in and later was extended to certain classes, groups and nations like the monarchy and clergy, the Egyptians and Romans. The Renaissance brought a new consciousness of the worth of man. But despite this awareness, and the advent of a human rights culture as is found in the writings of modem philosophers like John Locke, Jean-Jacques Rousseau and Immanuel Kant, who all support the notion of human dignity, liberty and human rights, gross human rights violations still took place during the twentieth century. Stalin used the Russian people to create a successful socialistic state; Hitler exterminated all those who obstructed his ideal of creating a pure Aryan race, while Verwoerd legalized racial discrimination in South Africa and Namibia. As a result of the atrocities in Europe, especially during World War II, The United Nations was established with the aim to oversee and address human rights violations in the world. Human rights and respect for human dignity are included in the Bill of rights of the Constitutions of America, South Africa and Namibia. Health care providers acknowledge the rights of patients by respect for the autonomy of patients. Patients are autonomous persons and health care providers enable patients to take autonomous action. Autonomous action means that a patient will act with understanding, intention and without coercion. Paternalism is only justified when it serves to protect the patient or protect the rights of others. Health care providers practice autonomy by facilitating informed consent, by providing truthful information, by upholding confidentiality, to protect privacy of patients and to treat patients with respect. There is little uncertainty that people can claim the right to human dignity because persons have intrinsic worth as unique beings that are irreplaceable and exist as an end in themselves. Holy Scripture confirms that humans are created in the image of God. International human rights instruments and national constitutions provide people with the statutory right to human dignity and enable people to legally claim this right. But human dignity is also a responsibility because claiming a right has a reciprocal obligation on others not to violate the claimed right, but also requires from persons to value their own lives. Over reliance on science and rational thinking may negate human dignity because scientists do not always consider the needs of persons. The examples of world leaders like Gandhi, King and Mandela have also shown that one can earn human dignity through respectful conduct towards others. Protagoras of Abdera was aware of human worthiness as right and responsibility as long back as the fifth century Be, and this awareness still exists today.
AFRIKAANSE OPSOMMING: Ten spyte daarvan dat meeste mense die menswaardigheid van ander erken, misken gruweldade in die wereld steeds die waardigheid van baie mense. Die miskenning van menswaardigheid mag beteken dat daar steeds onduidelikheid is oor wat respek vir die menswaardigheid van ander werklik beteken, hoe dit gepraktiseer moet word en of menswaardigheid 'n reg of 'n verantwoordelikheid is. Menswaardigheid was nie altyd aan alle persone verleen nie. In die antieke beskawing was menswaardigheid grootliks gereserveer vir die sterker persone, en later vir sekere klasse, groepe en nasies, soos die monargie en geestelikes, die Egiptenare en Romeine. Die Renaissance het 'n nuwe bewuswording van menswaardigheid gebring. Maar ten spyte van hierdie bewuswording en die koms van die menseregtekultuur is die werk van moderne filosowe soos John Locke, Jean-Jacques Rousseau en Immanuel Kant, wat almal die gedagte van menswaardigheid, vryheid en menseragte ondersteun, het gruwellike menseregte skendings steeds plaasgevind gedurende die twintigste eeu. Stalin het die Russiese volk gebruik om 'n suksesvolle sosialistiese staat te skep, Hitler het probeer om almal wat sy ideaal bedreig het om 'n egte nie-Joodse Kaukasiese nasie te skep, te vermoor, terwyl Verwoerd rassediskriminasie gewettig het in Suid-Afrika en Namibië. As gevolg van die gruweldade in Europa, veral gedurende die Tweede Wereldoorlog, het die Verenigde Nasies tot stand gekom om die menseregteskendings in die wereld te monitor en aan te spreek. Die Konstitusies van Amerika, Suid-Afrika en Namibië, erken menseregte en die respek vir menswaardigheid. Ook in gesondheidsorg word die regte van die pasiënt beskerm deur die beginsel van respek vir die outonomie van pasiënte. Pasiënte is outonome persone en gesondheidsorg werkers maak dit moontlik vir pasiënte om outonome handelinge uit te voer. Outonome handelinge beteken dat die pasiënt sal handel met intensie en sonder dwang en dat die handeling ten volle verstaan word. Paternalisme is alleen geregverdig wanneer dit die regte van die pasiënt of ander persone beskerm. Gesondheidsorg werkers fasiliteer outonomie van pasiënte deur ingeligte toestemming te verkry, pasiënte nie te mislei nie, vertroulikheid te handhaaf, privaatheid van die pasiënt te verseker en deur pasiënte te respekteer. Daar is min onsekerheid dat persone op die reg tot menswaardigheid kan aanspraak maak want mense het inherente waarde as mense wat nie vervang kan word nie en wat in hulself 'n bestaansdoel het. Die Skrif bevestig dat die mens na die beeld van God geskape is. Internasionale menseregte instrumente en nasionale konstitusies maak voorsiening vir die wettige reg tot menswaardigheid en maak dit vir mense moontlik om wettiglik op hierdie reg aanspraak te maak. Mense het egter nie net 'n reg tot menswaardigheid nie maar ook 'n verantwoordelikheid. Aanspraak op 'n reg tot menswaardigheid impliseer 'n wedersydse verantwoordelikheid dat ander die reg nie mag skend nie, maar vereis ook die verantwoordelikheid dat persone waarde aan hul eie lewens sal heg. Oorwaardering van die wetenskap en rasionaliteit mag ook menswaardigheid ontken, omdat menslike behoeftes nie altyd in ag geneem word deur wetenskaplikes nie. Voorbeelde van wêreldleiers soos Gandhi, King en Mandela bewys dat menswaardigheid ook verwerf kan word deur ander respekvol te behandel. Protagoras of Abdera was reeds in die vyfde eeu voor Christus bewus van menswaardigheid as reg en verantwoordelikheid, en hierdie bewussyn is steeds geldig vandag.

Thesis (MPhil)--Stellenbosch University, 2003.
ENGLISH ABSTRACT: We live in a complex world. We have questions and face problems that defy conventional reductionist approaches to finding answers and solutions. This is because we find ourselves dealing with complex systems that are dynamic, self-organizing and adaptive, while maintaining a balance between static order and chaotic change. The Earth, or Gaia, is such a system. So is the biosphere, and so is an ecosystem, an economy, a business and any living organism, including homo sapiens. By concentrating on the connections and interactions between entities, and not things in themselves, complexity research is enabling us to grasp a better understanding of the spontaneous, self-organizing dynamics of our world. Complexity studies can have an enormous impact on the conduct of economics, business and politics. This thesis describes the characteristics of complex systems, analyzes the Earth and its evolutionary story as a complex adaptive system, discusses how we can harness complexity, and how through cooperating and caring we can survive and even prosper in the world of today. A pluralistic moral 'world vision' is argued for, founded on an ethics of universal compassion for all living things, that can lead to responsible and pragmatic action. As human beings, if 'He are to uplift the poor and restore and preserve the ecology of the Earth, what will be required is a major transformation of our environmentally destructive world economy into one that can sustain progress and human flourishing. This will entail a change of mind and heart, a sense of global interdependence and universal responsibility. The challenges we face are immense. However, there are encouraging signs that worldwide people are becoming increasingly aware of what is called for. More and more people are showing their willingness to rise to the occasion. It is a time of transition. It is complex, daunting, yet exciting.
AFRIKAANSE OPSOMMING: Ons leef in 'n komplekse wêreld waarin ons gekonfronteer word met vrae en probleme wat nie beantwoord of opgelos kan word deur middel van die gebruiklike reduksionistiese benaderings nie. Die rede hiervoor is dat ons te make het met komplekse sisteme wat dinamies, selforganiserend en selfaanpassend is, terwyl dit tegelykertyd 'n balans handhaaf tussen statiese orde en chaotiese verandering. Die aarde, of Gaia, is so 'n sisteem. Ook die biosfeer, 'n ekosisteem, 'n ekonomie, 'n besigheid en enige lewende organisme, insluitend homo sapiens, konstitueer komplekse sisteme. Daarom kan kompleksiteitsnavorsing, wat klem lê op die verbande en interaksies tussen entiteite, eerder as op die entiteite self, dit vir ons moontlik maak om die spontane en selforganiserende dinamiek van ons wêreld beter te begryp. Kompleksiteitstudies kan dan ook 'n enorme impak hê op die manier waarop ekonomie, besigheid en politiek beoefen word. Hierdie tesis beskryf die eienskappe van komplekse sisteme, en analiseer die Aarde en haar evolusionêre verhaal as 'n komplekse, selfaanpassende sisteem. Verder bespreek dit ook hoe kompleksiteit ontgin kan word, en hoe ons deur samewerking en sorg kan oorleef en selfs floreer in die wêreld van vandag. Op grond van 'n etiek van universele medelye met alle lewende dinge word 'n pleidooi gelewer vir 'n pluralistiese morele "wêreldvisie" wat kan lei tot verantwoordelike en pragmatiese optrede. Wat egter vereis word indien ons, as mense, armoede wilophef en die ekologie van die aarde wil herstel en handhaaf, is 'n daadwerklike transformasie van ons omgewingsvernietigende wêreldekonomie in die rigting van 'n ekonomie wat vooruitgang en menslike florering kan onderhou. So 'n transformasie sal 'n verandering van denke en ingesteldheid vereis, asook 'n sin vir globale interafhanklikheid en universele verantwoordelikheid. Dit is duidelik dat die uitdagings wat ons moet trotseer kolossaal is. Daar is egter bemoedigende tekens wêreldwyd wat aandui dat mense toenemend begin bewus raak van wat vereis word. Meer en meer mense toon hul bereidwilligheid om die situasie die hoof te bied. Dit is 'n tyd van verandering. Dit is 'n komplekse en angswekkende tyd, maar uiteindelik tog ook 'n opwindende tyd.

The idea that ‘business ethics' picks out a distinct discipline within ethical theory is contentious; in particular, it is unclear why theoretical approaches to moral and political philosophy cannot satisfactorily address ethical concerns in the context of business activity, just as they can in the context of other human activities. In response, I argue that some features of the business environment require more focused analysis than currently available. This environment is characterised by the presence of large social groups – business organisations – that are not political in nature, but yet wield considerable power and are the vehicles for complex forms of collective action. The most pressing ethical concern raised by such collective action is collective moral responsibility. I develop an account of collective responsibility that is tailored to business organisations and that combines a number of strands of moral thought – a desert-based account of moral responsibility that is of a kind with that typically applied to individual humans; a pluralistic account of how collective responsibility is generated that is rooted in irreducible group-level properties; and a moderate approach to social ontology that sees nothing mysterious in ‘distinct' collective entities. From this starting point I develop two detailed models that illustrate how business organisations can constitute distinct collective entities that may be held morally responsible. The first shows how such organisations may satisfy the conditions required to hold moral agency, which is typically assumed to be a prerequisite for moral responsibility. The second breaks with this tradition and argues for the possibility of ‘non-agential' moral responsibility in cases where complex organisational structures mediate the actions of the moral agents that populate them. I conclude by showing how this distinct organisational-level responsibility, far from insulating organisation members from personal culpability, illustrates quite distinct standards against which such individuals may be judged.

As the science related to genetic engineering becomes more advanced, more and more ethical questions relating to technologies such as CRISPR and preimplantation genetic diagnosis (PGD) arise. If we have the opportunity to choose the genes of our future children in order have children with our desired characteristics, should we do so? Is it okay to mess with some genes of your future child and not others? In this paper, I discuss arguments and objections associated with these questions. The aim of this paper is to show that it is ethical to alter the DNA of your future child or select a specific child only when you are attempting to improve the health of that child.

The intimate connection between autonomy and decision-making in applied health care, especially in various kinds of consent and refusal has taken center stage in medical ethics since the Salgo decision in 1957. Prior to that time, the physician’s supposedly moral duty to provide appropriate medical care typically surpassed the legal obligation to respect patient’s autonomy. The Salgo decision concluded that physicians have a legal duty to provide facts necessary for the patient to make an informed decision. "The doctor knows best" long ago was replaced with "The doctor proposes; the patient disposes." There is no legal obligation for the patient’s choice to be palatable to anyone, other than that patient himself/herself. Although Beauchamp and Childress justified the obligation to solicit decisions from patients and potential research subjects by the principle of respect for autonomy, they however, acknowledged that the principle’s precise demands remain unsettled and open to interpretations and specification. This thesis addresses a current debate in the bioethical community on the four-principle approach. Using Tom Beauchamp and James Childress as case study, to discuss mainly the principle of respect for autonomy, I go on to explain their central arguments concerning this principle in relation to decision making in health care ethics. Rather than focus on their respective weaknesses, which many theorist and health care professionals do, I emphasis instead on the contribution the principle of respect for autonomy can make in the process of ethical decision making in health care situation.

This thesis asks who is able to answer the call to action that the problems of global injustice pose. It focuses on the concept of institutions such as states, intergovernmental organisations, corporations and non-governmental organisations as moral agents and whether such institutions can be said to be morally responsible for creating or responding to global injustice. It examines three theories of institutional moral agency as presented by Peter French, Toni Erskine and Onora O’Neill and the way in which their conceptions of moral agency are based on the idea of attributing moral responsibility. It argues that the nature of organisational decision-making structures provides an unstable basis on which to establish the moral responsibility of institutions. It presents an alternative account of moral agency that includes institutions but separates the concept of moral responsibility from that of moral agency. The thesis contends that it is only individual agents who are able to bear moral responsibility, in the sense of blame or duty, for moral problems but that a coherent account of institutional moral agency is important for understanding the moral responsibilities of individuals in terms of the power of their collective actions. It argues that while institutions are capable of responding to the call to action that global injustice poses,  it is individuals who bear a moral responsibility to do so.

Thesis (MPhil)--Stellenbosch University, 2004.
ENGLISH ABSTRACT: This thesis looks at poverty in the Third World and tries per implication to understand how the economy functions. Finally it suggests solutions for the poverty problem. The first chapter looks at the definition of poverty and why this subject is important to study. It also mentions that there are two ways to look at the poverty problem. The first is the structural thesis and the second the modernisation thesis. The second chapter looks at what the economy is and how it functions. It is emphasised that the economy should be considered to be a complex ecosystem and not a mechanical machine. The third chapter points out that there was a change in focus in the passed 50 years. Now education and information have become much more important. This change is known as postmodernism or globalisation and resulted in the decline of the power of the state. The economic success of countries like the USA, Britain, Japan and Germany is considered in the fourth chapter. The following factors are considered: • The geographic location of a region includes phenomena like the rainfall, natural disasters and mineral wealth. • Historical factors like colonial oppression and the self image of groups. • Diseases and nutrition which makes individuals less productive. • Cultural factors like self-discipline, diligence and an over emphasis of the supernatural • Property rights • Communalism and social capital • State intervention • Technology which makes it possible to produce more with less This chapter also looks at how these different factors interact together and makes the functioning of the complex economic system possible. In the fifth chapter we look at possible solutions for the poverty problem. It is pointed out that the “annexation of the means of production” is no solution. The ignoring of the problem is also rejected as no solution. The renewal of people’s mind is put forward as the solution. The last chapter has a look at the conclusions of the thesis.
AFRIKAANSE OPSOMMING: Hierdie verhandeling poog om na die armoede in Derde Wêreld lande te kyk en dan per implikasie te verstaan hoe die ekonomie funksioneer en dan oplossings voor te stel. Die eerste hoofstuk kyk na wat die definisie van armoede is en hoekom dit belangrik is om na hierdie probleem te kyk. Dit wys ook daarop dat daar twee maniere is om na die armoede vraagstuk te kyk, naamlik die strukturele tesis en die modernisasie tesis. Die tweede hoofstuk kyk na wat die ekonomie is en hoe die ekonomie funksioneer. Daar word daarop gewys dat die ekonomie as ’n komplekse ekostelsel beskou moet word en nie as ’n meganistiese masjien nie. Die derde hoofstuk wys daarop dat daar die afgelope 50 jaar ’n klemverskuiwing in die wêreld plaasgevind het waar onderwys en inligting baie belangriker geword het. Hierdie tendens word postmodernisme of globalisering genoem en het onder andere daartoe gelei dat die staat se mag ingeperk is. In die vierde hoofstuk word na die ekonomiese sukses van lande soos die VSA, Brittanje, Japan en Duitsland gekyk. Daar word na die volgende faktore gekyk: • Die geografiese ligging van ’n gebied omsluit verskynsels soos reënval, natuurlike rampe en minerale rykdomme • Historiesefaktore soos koloniale onderdrukking en groepe se selfbeeld • Siektes en voeding wat mense minder produktief maak • Kultuurfaktore soos selfdissipline, hardwerkendheid en oorbeklemtoning van die bonatuurlike • Eiendomsreg • Kommunialisme en sosiale kapitaal • Staatsinmenging • Tegnologie wat dit moontlik maak om met minder meer te produseer Daar word ook in hierdie hoofstuk gekyk hoe hierdie verskillende faktore op mekaar inwerk om saam te werk om die komplekse ekonomiese stelsel te laat funksioneer. Ons kyk in die vyfde hoofstuk na moontlike oplossings vir die armoede vraagstuk. Daar word uitgewys dat “die anneksasie van die produksiemiddele en die herverdeling van rykdom” nie die oplossing is nie. Die ignorering van die probleem word ook afgewys. Die oplossing word voorgehou as die hernuwing van die denke van mense. In die laaste hoofstuk word die gevolgtrekking van hierdie verhandeling voorgehou.

Thesis (MPhil)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: In efforts to combat the global HIV/AIDS pandemic, the WHO/UNAIDS published the Joint Strategic Action Framework to Accelerate the Scale-up of Voluntary Medical Male Circumcision for HIV Prevention in Eastern and Southern Africa which outlines the aim of a VMMC (voluntary medical male circumcision) prevalence of 80% among males 15-49 year old in 14 countries by 2016 (WHO/UNAIDS, 2011). In line with this directive, South Africa has launched a national VMMC campaign. However, a lot of ethical issues remain unaddressed surrounding VMMC. These can be categorised as individual considerations (autonomy and informed consent; non-maleficence and unintentional, unforeseen harm; risk compensation in circumcised men; risk of undermining current HIV prevention strategies; age of circumcision), community considerations (cultural considerations; justice: the gender divide and female subjugation; distributive justice; social stigmatisation as a result of VMMC), national considerations (adverse events and complications on a macro level; cost saving and unforeseen expenditure of VMMC; the implications of international funding for VMMC; the public health ethics of VMMC; risks of “de-medicalisation” of a surgical procedure; the ever present danger of corruption), global considerations (female genital mutilation; non-sexual HIV transmission; a dangerous shift in focus) and other considerations (a statistical perspective on VMMC; circumcision technique; lack of ethical awareness; dealing with medical uncertainty). Finally, I shall consider neonatal circumcision, which is in itself a contentious issue, and has no role to play in VMMC. The unresolved issues raised by these ethical considerations cast doubt on the moral status of VMMC and I conclude that the VMMC campaign as it stands in South Africa currently is morally indefensible. There is, undeniably, a pressing need for HIV/AIDS prevention strategies in South Africa and other developing countries but the role of circumcision has been overemphasised to the detriment of more holistic approaches. While there are no easy answers to any of the ethical dilemmas presented in this thesis, it is imperative to raise ethical awareness surrounding VMMC.
AFRIKAANSE OPSOMMING: In ‘n poging om die globale MIV/VIGS-pandemie te bekamp, het die WHO/UNAIDS in 2007 die Joint Strategic Action Framework to Accelerate the Scale-up of Voluntary Medical Male Circumcision for HIV Prevention in Eastern and Southern Africa gepubliseer wat ‘n aksie-plan is wat poog om ‘n voorkoms van VMMC (vrywillige mediese manlike besnyding) van 80% in 14 lande onder 15-49 jaar oue mans in 2016 (WHO/UNAIDS, 2011) te bewekstellig. In ooreenstemming met dié riglyn, het Suid-Afrika 'n nasionale VMMC veldtog geinnisiëer. Maar baie van die etiese kwessies verbonde aan VMMC is nie bevredigend aangespreek nie. Hierdie kwessies kan geklassifiseer word onder individuele oorwegings (outonomie en ingeligte toestemming; nie-kwaadwilligheid en onbedoelde, onvoorsiene skade; risiko vergoeding in mans wat besny is; VMMC ondermyn die huidige MIV-voorkoming strategieë; ouderdom van besnyding), gemeenskap oorwegings (kulturele oorwegings; geregtigheid: die oorweging van die geslag verdeel en vroulike onderdanigheid; distributiewe geregtigheid; sosiale stigmatisering as gevolg van VMMC), nasionale oorwegings (newe-effekte en komplikasies op 'n makro-vlak; kostebesparing en onvoorsiene uitgawes van VMMC; die implikasies van internasionale befondsing vir VMMC; die openbare gesondheid etiek van VMMC; risiko's van "de-medikalisering" van 'n chirurgiese procedure; die alomteenwoordige gevaar van korrupsie), globale oorwegings (vroulike genitale verminking; nie-seksuele oordrag van MIV; 'n gevaarlike verskuiwing in fokus) en ander oorwegings ('n statistiese perspektief op VMMC; besnyding tegniek; die gebrek aan bewustheid van hierdie etiese kwessies; die hantering van mediese onsekerheid) bespreek. Ten slotte, sal ek neonatale besnyding ondersoek, wat op sigself 'n omstrede kwessie is, en geen rol behoort te speel in VMMC nie. Die onopgeloste kwessies wat deur hierdie etiese oorwegings aan die lig gebring word veroorsaak twyfel oor die morele status van VMMC. Ek lei dus af dat die VMMC veldtog soos dit tans bestaan in Suid-Afrika moreel onverdedigbaar is. Daar is ongetwyfeld 'n dringende behoefte vir MIV/VIGS- voorkoming strategieë in Suid-Afrika en ander ontwikkelende lande, maar die rol van besnydenis word oorbeklemtoon ten koste van ‘n meer holistiese benadering. Hoewel daar geen maklike antwoorde op enige van die etiese dilemmas wat in hierdie skripsie verken is nie, is dit noodsaaklik dat etiese bewustheid rondom VMMC verhoog word.

Thesis (MPhil)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: On entry to medical school, students are confronted with a worldview that can be typified as materialistic monism. The student progressively becomes a materialistic monist, not only because of the teaching, but also because medical schools fail to address the question of suffering. One would expect the biopsychosocial model to surmount the limitations of the biomedical model, but it in itself has to deal with both suffering and materialistic monism. Suffering cements the collapse into materialistic monism in the way the student practises medicine. What life strategies would transcend this materialistic monism? This thesis examines potential educational interventions that might help the student to analyse the philosophy of medical school and find ways of dealing with the question of suffering.
AFRIKAANSE OPSOMMING: Met toelating tot mediese skool word studente gekonfronteer met ’n wêreldsiening wat as materialistiese monisme beskryf kan word. Die student verander progressief in ’n materialistiese monis, nie slegs as gevolg van die onderrig nie, maar ook omdat mediese skole nie daarin slaag om die kwessie van lyding aan te spreek nie. ’n Mens sou verwag dat die biopsigies-sosiale model die beperkinge van die biomediese model sou oorkom, maar instede moet dit self beide lyding en materialistiese monisme aanspreek. Lyding moedig die verval in materialistiese monisme in die wyse waarop die student geneeskunde beoefen aan. Watter soort lewensstrategieë is nodig om hierdie materialistiese monisme te transendeer? Hierdie tesis ondersoek die opvoedkundige intervensies wat die student kan help om die mediese skool se filosofie te analiseer en wyses te vind om die kwessie van lyding te hanteer.

Watsuji Tetsuro's philosophy in the early 20th Century presented a view of ethics that was markedly different from the more common theories of the Western philosophical tradition. He viewed ethics as a natural outgrowth of our essential nature as human beings. By investigating what it means to be human, Watsuji argued, one could develop a stronger understanding of our reasons and methods for being ethical. One of his ideas involved trust's importance and inevitability in our ethical palette. Developed by Watsuji, this connection between trust and our nature as human beings was interesting. It is my claim that how we treat others is based upon whether or not we are aware of our commonalities. By expanding our awareness of the qualities we all share, we are expanding our sphere of ethical concern. We can do this by coming to recognize the deep interconnections present in all human beings. This deep interconnection I call Authentic Trust - a fundamental knowledge of our collaboration and interdependence in society. This level of Trust we have occurs at all times and is not a conscious choice we make in our daily lives. Becoming aware of the existence of Authentic Trust, I claim, brings about compassion and empathy within us. Out of such compassion we learn to take risks in order to consciously trust others (what I define as "chosen trust") and form strong relationships. This leads to better moral choices and expanded ethical considerations. So our awareness of how we are interconnected is the source of our ethical reasoning. It is my hope to clearly establish this relationship between our ontological state as humans and the predominance of Trust in our lives. I also examine my claims about Trust against similar thinkers in contemporary ethical philosophy as well as draw comparisons between Watsuji' s concept of the human being and Heidegger's concept of Dasein. Finally, I will apply my theory of Trust to larger communities such as small businesses, corporations, and nations. In this I offer a possible solution to some common ethical dilemmas and illustrate the normative claims that can arise from this meta-ethical viewpoint.

The dissertation takes as its central problem the priority and value of nonviolent and pragmatic social epistemology. Many concede the desirability of nonviolent problem solving, but quickly and unreflectively assent to violence when the imagination fails to procure viable alternatives. Moreover, the kind and quality of knowledge gained through the use of nonviolence, it is argued, is far superior to the kind and quality of knowledge gained through the use of violence. This dissertation attempts to settle the discussion of the priority and value of nonviolence as a social epistemology by arguing for, and ultimately proving with the use of rationale and empirical evidence, that pragmatic nonviolence has more social-epistemological and/or value as knowledge than the available violent alternatives. Neither modern nor post-modern violence are able to produce knowledge with quite the same staying power, lasting effects, and high quality than that which is generated through what I call "pragmatic nonviolence." Traditionally, for a variety of biased reasons, classical American pragmatism has not taken a stand for either philosophical or methodological nonviolence. This unfortunate situation will, I hope, change with the argument in this dissertation. The issue of whether or not the social-epistemological value of pragmatic nonviolence, as a philosophical movement, has the potential to steer the course of contemporary social, political, and moral pragmatism into the 21st century, has largely been settled. The discussion and analysis offered in chapter one focuses primarily on the logic of domination, violent knowing, and violent realism. Historical context is provided to situate the central problems, compare sources of knowledge, and explore the relationship between violence and knowledge. The views of Sun Tzu, Carl von Clausewitz, The United States Military Academy, Wendy Hamblet, Crispin Sartwell, Judith Bradford, and Aaron Fortune receive primary attention in chapter one. Chapter two focuses primarily on the development of a radically empirical social epistemology and theory of concept formation. I examine the roots of social epistemology and describe the problem of learning theory and concept formation through notions of habit, conduct, and struggle. The views of John Dewey, Paulo Freire, and Leonard Harris receive attention in this section of chapter two. I conclude this chapter by outlining concepts of peace and social justice as they demonstrate how social knowledge is created pragmatically. The views of Martin Luther King, Jr., Duane Cady, and Steven Lee receive attention in the latter section of chapter two. The analysis offered in chapter three centers on what I claim generates better knowledge: pragmatic nonviolence. The first section of chapter three describes the kind of normative epistemology I advocate and how pragmatic nonviolence offers qualitatively better knowledge than the alternatives. The views of C.S. Peirce, John Dewey, and Edgar Sheffield Brightman are considered in this section. The second section details the extent and value of uniting pragmatism and nonviolence, the need for a distinctly pragmatic conception of nonviolence, prophetic pragmatism, and American personalism. The views of Mohandas Gandhi, Martin Luther King, Jr., Cornel West, and Randall Auxier are treated in this part. The third and fourth sections of chapter three applies the theories advanced in previous sections and chapters to demonstrate how pragmatic nonviolence generates better knowledge. The views of Myles Horton and Bob Moses are considered at length.

Inclusion, within the context of intellectual disability, is a topical notion which underpins contemporary human service practices and policies within Western Judeo-Christian societies. As a concept, inclusion is most often considered within socio-historical and socio-political contexts, whereby technical and legislative responses are sought. However, this thesis explores the research question, "How ethically defensible is the notion of inclusion in relation to people with intellectual disability?" In undertaking a conceptual-theoretical analysis to ethically signify inclusion, the thesis contends that inclusion is a multifaceted, complex concept in a dualistic and dichotomous relationship with exclusion. It is argued that historical and contemporary conceptualisations of exclusion for people with intellectual disability have been constructed from various philosophical and theological matrices imbued with particular values about personhood. Furthermore, it is proposed that the ethical significance of inclusion and exclusion in the context of intellectual disability lies, not in the concepts themselves, but is defined and perpetuated by expressions of a particular socio-symbolic order underpinned by patriarchy and kyriarchy, and subjected to two controlling ethics - an Ethic of Normalcy and an Ethic of Anomaly. Inclusion and exclusion are conceived as phenomena relating to how membership is defined, legitimated, or repelled by concealed, occluding boundaries acting within a patriarchal socio-ethical fabric. The thesis argues that Ethical Inclusion is only possible through the rupture of these boundaries by A Transformatory Ethic of Inclusion. This is a conceptual instrument of rupture which embraces the scholarship of feminist ethics and feminist theology. Such a rupture dismantles the dualistic notions of inclusion and exclusion. It also requires examining the ways traditional ethical frameworks themselves have conceptually diminished and devalued the authenticity of people with intellectual disability in ethical discussions. A concept of integrality becomes imaginable. Conceptual analysis is framed using a crafting metaphor of a patchwork quilt which is infused with narrative; and by which, such an ethical exploration is undertaken, and impaired, traditional ethical theorising is confronted and transformed.

This dissertation examines the philosophical foundations of information ethics and their potential for application to contemporary problems in U.S. foreign intelligence surveillance. Questions concerning the limits of government intrusion on protected Fourth Amendment rights are addressed by analyzing the post-9/11 changes to the U.S. foreign intelligence surveillance law and policy in terms of the traditional ethical theories commonly used to support or discount these changes, namely utilitarian and contractarian ethical theories. This research combines both theoretical elements, through its use of analytic philosophy, and qualitative research methods, through its use of legislation, court cases, news media, and scholarship surrounding U.S. foreign intelligence surveillance. Using the U.S.A. PATRIOT Act, the Foreign Intelligence Surveillance Act (FISA) and the Terrorist Surveillance Program as case examples, the author develops and applies a normative ethical framework based on a legal proportionality test that can be applied to future cases involving U.S. foreign intelligence surveillance. The proportionality test developed in this research, which is based on a modified version of the Canadian Oakes Test, seeks to balance legitimate concerns about collective security against the rights of the individual. As a new synthesis of utilitarian and contractarian ethical principles, the proportionality test laid out in this dissertation has potential for application beyond U.S. foreign intelligence surveillance. It could act as a guide to future research in other applied areas in information policy research where there is a clear tension between individual civil liberties and the collective good of society. Problems such as passenger screening, racial and ethnic profiling, data mining, and access to information could be examined using the framework developed in this study.
Cette thèse porte sur les fondements philosophiques de l'éthique de l'information et sur leur potentiel d'application aux problèmes contemporains en matière de surveillance du renseignement étranger aux États-Unis. On aborde des questions relatives aux limites de l'intrusion du gouvernement sur les droits protégés par le quatrième amendement en analysant les changements post-9/11 aux lois et aux politiques en matière de surveillance du renseignement étranger en termes de théories éthiques traditionnelles couramment utilisées pour discuter de ces changements, à savoir l'utilitarianisme et les théories de contractualisme. Cette étude combine à la fois des éléments théoriques, par son utilisation de la philosophie analytique, et les méthodes de recherche qualitative, à travers son utilisation de la législation, la jurisprudence, les médias et les recherches au sujet de la surveillance du renseignement étranger. Utilisant comme exemples la U.S.A. PATRIOT Act, la Foreign Intelligence Surveillance Act (FISA) et le Programme de surveillance des terroristes, l'auteur élabore et applique un cadre d'éthique normative fondé sur un test de proportionnalité, un cadre que l'on peut appliquer à d'autres cas impliquant la surveillance du renseignement étranger. Le test de proportionnalité développé dans cette recherche, qui est basé sur une version modifiée du célèbre Oakes test de la Cour suprême du Canada, cherche à contrebalancer les préoccupations légitimes concernant la sécurité collective et les droits individuels. Comme synthèse des principes utilitairistes et contractualistes, le test de proportionnalité énoncé dans la présente thèse a un potentiel d'application au-delà de la surveillance du renseignement étranger aux États-Unis. Il pourrait servir de guide pour des recherches dans d'autres domaines appliqués où il y a une tension évidente entre les libertés individuelles et le bien collectif de la société. Des problèmes tels que le contrôle des passagers, le profilage racial et ethnique, l'exploration de données, et l'accès à l'information pourrait être examiné en utilisant le cadre élaboré dans cette étude.

Thesis (MPhil)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: Introduction From the postmodern ethical perspective [the postmodernist would say Jrom the ethical perspective], there is something suspicious and inherently unethical in a system of ethics supported by a comprehensive, cohesive and universal metanarrative, a set of fixed and unbending ethical rules and laws, without the ready possibility of revision [Cilliers, 1998, pp.114, 137-140; Cilliers, 2001, p. 3; Cilliers, 1995, p.125]. Based on the ideas of especially Winkler [1993, pp. 343-365] I have concluded that contemporary mainstream biomedical ethics, represented and directed by the work of Beauchamp and Childress [1994] are caught in such a crush. The primary objective of this assignment is to evaluate the 'principles' of biomedical ethics [respect Jar autonomy, beneficence, non-maleficence and justice] which were developed in their water-shed publication [Principles of Biomedical Ethics, Oxford University Press, first published in 1979, and now in a fifth edition, 2002] against a background of postmodern ethics. Methodology and conclusions I have argued that Beauchamp and Childress' conception of principlism is a contextual legalistic-philosophical response to the contemporary American situation, developed primarily from legal decisions [often litigation]. It may be regarded as acceptable practice guidelines, but represents a system of ethics without morality. I have given a concise rendering of Winkler's notion of context-based bioethics with the criticism that this also does not guarantee morality. Following that, there is a description of postmodern society in terms of complexity theory. I have indicated how the characteristics of complexity can be developed and applied contextually in bioethics. The postmodern moral society is the locus where morality develops in a non-controllable agonistic interactive process within which the postmodern moral agent unintentionally finds himself. The postmodern ethical position is not an unethical, come-as-you-may anything-goes position; it simply is not predictable, controllable, universal, rational [in a Kantian context] and eternal. Modernity, it can be argued exhibits a far greater degree of relativism. The postmodern ethical position represents a return to morality in ethics, morality of a very personal, face-to-face responsibility from which we as participants of society cannot hide. From a postmodern ethical perspective, an analysis of principlism and its underlying principles exhibits the characteristics of modernity: eternal moral rules which as such cannot be presented as morality. I have acknowleged Beauchamp and Childress' attempts at adding morality to their conception [in the 4th edition] by means of employing character ethics. They have nevertheless not made any radical changes in the format of their presentation and maintain the central and primary role of principles. I have also argued the limitations of the postmodern approach in terms of enclaves of strictly controlled modernity and artificial witholding of information in medicine which limit the free flow of information essential to the postmodern approach. My conception of complexity and the postmodern approach do not pretend to be a panacea for biomedical ethics. It attempts to redefine the meaning of morality in bioethics and questions the unbridled application of this conception of principIism. Finally I have discussed the burning issue of justice in the practice of medicine from the postmodern perspective. Do I as a person have a right to health care; what are the moral issues of dealing with 'life's lotteries'; what is the state's responsibility in health care, and: what are my personal responsibilities in health care? In contradistinction to libertarian concepts, the postmodern approach clearly argues in favour of the acceptance by the state of its role in health care [a responsibility abrogated in many societies, none more so than contemporary South-African society].
AFRIKAANSE OPSOMMING: Inleiding Daar IS uit die perspektief van die postmoderne etiese standpunt [die postmodernis sou sê, uit die etiese perspektiej], iets verdags, iets inherent oneties aan 'n sisteem van etiek wat 'n enkele goed omskrewe, kohese en omvattende universele metanarratief voorhou, 'n stel vaste en onbuigsame etiese reëls en wette voorskryf en afdwing sonder om konteks en gevolge te oorweeg, en sonder die geredelike moontlikheid van revisie [Cilliers, 1998, pp.114, 137-140; Cilliers, 2001, p. 3; Cilliers, 1995, p.125]. Dit is, n.a.v. die denke van veral Winkler [1993, pp. 343-365] my oortuiging dat die hoofstroom-denke in biomediese etiek in so 'n drukgang vasgevang is, en verteenwoordig word en gerig is deur die denke van Beauchamp en Childress [1994]. Hierdie werkstuk gaan in hoofsaak daarom om Beauchamp en Childress se toepassing van die beginsels van biomediese etiek soos sedert 1979 in hul waterskeidingsboek 'Principles of Biomedical Ethics' [Vierde uitgawe, Oxford University Press, 1994; daar is nou ook 'n vyfde, 2002] uiteengesit, ontwikkel, bespreek en gepropageer [respek vir outonomie, weldadigheid, non-kwaadwilligheid en geregtigheid] teen die agtergrond van 'n postmoderne etiese beskouing te evalueer. Metodologie en gevolgtrekkings Ek het in hierdie werkstuk aangetoon dat Beauchamp en Childress se weergawe van prinsiplisme 'n kontekstuele wetlik-filosofiese reaksie op die kontemporêre Amerikaanse situasie is, hoofsaaklik uit regsaksie [dikwels litigasie] voortvloei, as goeie praktyksriglyne beredeneer kan word maar etiek sonder moraliteit verteenwoordig. Ek het 'n kort uiteensetting van Winkler se weergawe van 'n konteks-gebaseerde benadering gegee, maar aangetoon dat ook dit nie moraliteit waarborg nie. Daarop het ek 'n beskrywing van die postmoderne samelewing n.a.v. kompleksiteitsteorie gegee, en aangetoon hoe die eienskappe van kompleksiteit kontekstueelontwikkel kan word om in bioetiek toegepas te word. Die postmoderne gepostuleerde morele gemeenskap is die lokus waar moraliteit ontstaan deur 'n onbeheerbare agonistiese proses van interaktiewe wisselwerking waarby die postmoderne morele agent homself onwillekeurig betrokke vind. Die postmoderne etiese posisie is nie onetiese, lukraak, doen-soos-jy-wil relativisme nie; dit is bloot nie 'n voorspelbare, ewige, beheerbare, universele en [Kantiaans-] rasionele sisteem nie; moderniteit is [was?] in effek veel meer relativisties. Die postmoderne etiese standpunt verteenwoordig in my interpretasie 'n terugkeer tot moraliteit in etiek, moraliteit van 'n persoonlike, ingrypende, verantwoordelike aangesigtot- aangesig aard waaraan ons nie kan ontkom nie. Vanuit 'n postmoderne etiese perspektief het ek 'n analise van prinsiplisme en die individuele beginsels gemaak, en aangetoon dat hulle die eienskappe van die 'ewige morele reëls' van moderniteit openbaar en nie sonder meer as morele beredenering voorgehou kan word nie. Ek het erkenning gegee aan Beauchamp en Childress se eie pogings om dit te besweer deur karakteretiek as 'n essensiële tot hul formule toe te voeg, maar die kritiek uitgespreek dat hulle desnieteenstaande hierdie belangrike erkenning, nie bereid is om die formaat van hul aanbieding [ook in die jongste vyfde uitgawe, 2002] radikaal te wysig nie. Hulle oorbeklemtoon die beginsels steeds as sentraal en primêr. Terselfdertyd het ek die beperkings van die postmoderne benadering uitgelig, veral in terme van enklawes van streng-beheerde moderniteit in geneeskunde en 'n kunsmatige weerhouding van die vrye vloei van informasie wat kompleksiteit en die postmoderne situasie kenmerk. My konsepsie hou nie kompleksiteit en 'n postmoderne benadering voor as 'n panakeia vir biomediese etiek nie; dit dien eerder om die betekenis van moraliteit in bioetiek te herdefinieer en die kontemporêre algemene en ongekwalifseerde toepassing van hierdie weergawe van prinsiplisme te bevraagteken. Laastens het ek die brandende vraag van geregtigheid in die praktyk van geneeskunde vanuit 'n postmoderne perspektief bespreek, veral of ek as persoon kan aanspraak maak op 'n reg tot gesondheidsorg, die morele implikasies van 'life's lotteries', die staat se verantwoordelikheid in gesondheidsorg en les bes, persoonlike verantwoordelikheid in gesondheidsorg. Dit is duidelik dat 'n postmoderne benadering tot bioetiek, in teenstelling met libertêre konsepsies, die staat se rol in gesondheidsorg onderskryf ['n rol wat die staat byna universeel, en veral in Suid-Afrika, verwaarloos].

Thesis (MPhil)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Traditional male circumcision (TMC) is non-therapeutic ritual removal of the penile foreskin of a male person undertaken as part of a rite of passage from childhood into adulthood and manhood. The practice of TMC has received increased attention in recent years as a result primarily of complications that have led to hospitalization, penile amputations, and death of initiates. This study is a literature review and philosophical-ethical reflection with the following objectives: • To explain the current problems that beset TMC in South Africa • To explore the socio-cultural context in which TMC takes place in South Africa • To engage in ethical deliberation on the harms and benefits of TMC and determine whether, in its current form, the practice constitutes a net harm or benefit • To establish the ethical basis on which society ought to intervene in TMC, and to explore the modes of intervention proposed. Kepe (2010:729-730) identifies three concurrent crises that beset TMC in South Africa- the crisis of disease, injuries, and death suffered by some initiates, the crisis of the tension between the government and traditional leaders with regards to government intervention in TMC, and the crisis of the uncontrolled and negative way in which societal changes have impacted on the practice of traditional male circumcision. Male circumcision is the most widely accepted cultural practice among the Xhosa-speaking people of South Africa, and it is considered to be the only manner in which a boy can attain manhood and adulthood (Vincent, 2008). In view of the ongoing, unambiguous and preventable harm associated with TMC as it is currently practised, I think that it ought not to be allowed to continue in its current format. But I also think that the defect in TMC is remediable. I therefore feel sufficiently warranted to advocate for intervention to make the practice safer for all concerned. Intervention in TMC may be justified on public health, socio-cultural, autonomy, and beneficence grounds.
AFRIKAANSE OPSOMMING: Tradisionele manlike besnyding (TMB) is die nie-terapeutiese, rituele verwydering van die peniele voorhuid van ’n manspersoon. Dit word gedoen as deel van ’n seremonie van oorgang vanaf kinderjare na volwassenheid en manlikheid. Die praktyk van TMB het die afgelope jare toenemende aandag geniet, hoofsaaklik as gevolg van komplikasies van die prosedure wat gelei het tot hospitalisasie, peniele amputasies en dood van die persone wat geïnisieer is. Hierdie studie is ’n literatuuroorsig en filosofies-etiese refleksie met die volgende doelwitte: • Om die huidige probleme met TMB in Suid-Afrika te verduidelik • Om die sosio-kulturele konteks waarin TMB in Suid-Afrika plaasvind, te ondersoek • Om vanuit etiese oorweging te verduidelik wat die nadele en voordele van TMB is en te bepaal of die praktyk, in die huidige vorm, suiwer nadelig of voordelig is • Om die etiese basis waarop die gemeenskap in TMB behoort in te tree, asook die voorgestelde metode van intervensie, te ondersoek. Kepe (2010:729-730) identifiseer drie samevallende krisisse wat TMB in Suid- Afrika insluit – die probleem van siekte, beserings en dood ondervind deur sommige inisiandi, spanning tussen die regering en tradisionele leiers met betrekking tot regerings-intervensie in TMB, en die ongekontroleerde en negatiewe wyse waarin samelewingsveranderinge ’n impak het op die praktyk van tradisionele manlike besnyding. Manlike besnyding is die mees algemene aanvaarde kulturele praktyk in die Xhosa-sprekende mense van Suid-Afrika. Dit word beskou as die enigste manier waarop ‘n seun manlikheid en volwassenheid kan bereik (Vincent, 2008). In die lig van die voortdurende, ondubbelsinnige en voorkomende nadele wat geassosieer word met TMB soos dit tans beoefen word, dink ek dit behoort nie toegelaat te word in die huidige formaat nie. Maar ek dink ook dat die gebrek in TMB herstelbaar is. Daarom voel ek genoegsaam verseker om intervensie te verdedig om die praktyk veiliger te maak vir almal betrokke. Intervensie in TMB mag geregverdig word op grond van publieke , sosiaalkulturele en outonomiese voordele.

Human life is to be universally cherished and valued. Policies about how to value lives are often developed following gross human rights violations. Some of the most horrific violations have occurred under the guise of biomedical and behavioral research. As a result, policies have been developed to protect participants. Presumably, the primary responsibility of the researcher is their protection. There are, however, potential tensions between protections and research agendas, which set the occasion for over selection of participants with vulnerabilities. This dynamic may establish competing contingencies that devalue, and potentially harm, participants. Power imbalances inherent in the researcher-participant relationship establish the researcher as the dominant knowledge seeking authority and the participant as the subservient subject. Ideally, research in applied behavior analysis is driven by a steadfast orientation toward the enhancement of human life and the amelioration of suffering. The purpose of this paper is to present an analysis of human rights trends in the Journal of Applied Behavior Analysis. The dependent measures are based on ethical principles established for the protection of participants and recommendations concerning participatory research practices in applied behavior analysis. The results indicate that in some cases, protections have been minimally reported. Furthermore, power imbalances are highly likely given the processes and outcomes reported. The trends appear to be moving in an unfavorable direction in most cases. Findings are discussed on three levels: 1) a conceptual analysis of potential contingencies that influence applied behavior analytic research, 2) considerations around coloniality, and, 3) recommendations to neutralize and diffuse power imbalances to ensure the applied spirit of the science is actualized.

Even when given the exact same moral dilemma, equally rational peers, colleagues, and friends will disagree about the right course of action. Pro tanto principles are one way to resolve moral conflicts such as these. When broadening the conflicts to real life situations, such as those seen in public policy, pro tanto principles prove to be an extremely useful tool. This paper explores the difference between the way that the individual interacts with pro tanto principles and the way that public policy interacts with such a moral system. In the end, difficulties in public policy attempt to be resolved by using this framework.

Thesis (MPhil)--Stellenbosch University, 2000.
ENGLISH ABSTRACT: The community of the Western Cape carries the burden of the serious consequences of alcohol addiction. Alcohol abuse is very common and the consequences range from severe to devastating, not just for the individual but also for the family and the community as a whole. If answers are sought within the community, the problem deepens, and it becomes apparent why the problem of alcohol abuse is not being successfully addressed. The addict refuses treatment, the community respects the autonomy of the individual, and the problem drags on. The community also has many misperceptions concerning the causes and perpetuation of the pathological drinking behaviour of the addict, and are thus not equipped with the knowledge necessary to suggest the correct interventions for this physical and psychological illness. There is also concern that a person's autonomy and human rights are so highly regarded in the community that the appropriate treatment necessary for this serious disorder of addiction does not receive the attention it deserves. This paper investigates the causes of alcoholism and the factors which reinforce a person's drinking behaviour. The autonomy of the alcoholic is challenged and examined in depth. The importance currently assigned to autonomy and individual rights is questioned, and balanced against other important moral and ethical principles of our time. Alcohol is a drug which causes physical and psychological addiction. Addiction literally means "under the control" of something. Alcohol use is a socially acceptable habit. The psychotropic (calming) effect of alcohol serves as an effective support in or escape from stress in the life of the individual. There are also "vulnerable" individuals in the community in whom a genetic predisposition increases the chance of the development of alcohol dependence. In spite of the fact that alcohol dependence is an acquired physical condition, nobody intentionally becomes addicted to alcohol. With the knowledge of the power that addiction exercises over the life of the individual, attention is now given to the autonomy of the addict, and his/her capacity for rational decision making. The significance of the decision to request treatment for the individual, his/her family and the community is balanced against competency to take the decision. Argument is developed towards the conclusion that the alcoholic is indeed not autonomous, and does not have the competency to make decisions concerning treatment. If the autonomy of the addict is thus questioned, the way in which the person is then treated by the community becomes a difficult moral dilemma. The community's responsibility of care towards the individual and the wider community are jeopardized. The ethical principles of deontology (rules), utilitarianism (the best result for the greatest number), autonomy versus beneficence, solicitude, virtue, human rights and other principles are discussed in depth. A solution is sought that will eventually be "good" for the addict and the community. The conclusion is reached that it is "good" to intervene in the life of the addict at a certain stage of addiction. Involuntary treatment is suggested as one possible way of attacking the problem of serious alcohol abuse that is threatening to overwhelm the community. Practical suggestions are offered for the renewed application of existing treatment structures and legislation to the benefit of the addict and the community.
AFRIKAANSE OPSOMMING: Die gemeenskap in die Wes-Kaap gaan gebuk onder die ernstige gevolge wat alkoholverslaafdheid meebring. Alkoholmisbruik is baie algemeen en het ernstige tot vernietigende gevolge, nie net vir die induvidu nie, maar ook vir die gesin en die gemeenskap as geheel. As daar na antwoorde vir hierdie probleem in die gemeenskap gesoek word, verdiep die probleem en kom dit duidelik aan die lig waarom die probleem van alkoholmisbruik nie suksesvol aangespreek kan word nie. Die verslaafde persoon weier behandeling, die gemeenskap respekteer die indivdu sy · outonomiteit en die proble~m sleep voort. Die gemeenskap het ook baie wanopvattings omtrent die oorsake en instandhouding van die verslaafde se patologiese drinkgedrag en is dus nie met die nodige kennis toegerus om die korrekte ingrepe vir hierdie fisiese en psigiese siektetoestand voor te stel nie. Daar is ook kommer dat die gemeenskap 'n persoon se outonomiteit menseregte s6 hoog aanslaan dat 1 die toepaslike hantering van die ernstige verslawing nie tot sy reg kom nie. Hierdie werkstuk ondersoek die oorsake van alkoholisme en die faktore wat die persoon se drinkgedrag versterk. Die alkoholverslaafde se outonomiteit word uitgedaag en in diepte ondersoek. Die gewig wat 'n persoon se outonomiteit en 'regte' in die gemeenskap dra, word bevraagteken en met ander belangrike moreel etiese beginsels van die dag gebalanseer. Alkohol is 'n dwelm wat fisiese en psigiese verslaafdheid veroorsaak. Verslaafdheid beteken letterlik 'onder die beheer' van daardie substans. Alkohol gebruik is sosiaal 'n aanvaarbare gewoonte. Alkohol se psigotrope effek (kalmerend) dien as 'n effektiewe stut of ontvlugting vir stres in die lewe van die individu. Daar is ook 'kwesbare' individue in die gemeenskap waar 'n genetiese predisposisie die persoon meer 'vatbaar maak vir die ontwikkeling van alkohol afhanklikheid. Ten spyte van die feit dat alkohol-afhanklikheid 'n verworwe fisiese toestand is, raak niemand 'moedswillig' aan alkohol verslaaf nie. Met die kennis van die krag wat verslawing op die individua se lewe uitoefen as agtergrond word daar voorts gekyk na die outonomie en die verslaafde se vermoe tot rasionele besluitname. Die gewigtigheid van die besluit tot behandeling vir die individu, sy gesin en die gemeenskap word met kompetensie tot besluitname gebalanseer. Arguemente word gebou wat tot die gevolgtrekking lei dat die alkohol-afhanklike inderdaad nie outonoom is en nie die kapasiteit vir die neem van behandelingsbesluite besit nie. Indien die verslaafde se outonomiteit dan bevraagteken word, word die gemeenskap se verdere hantering van die persoon 'n groot morele dilemma. Die gemeenskap se verantwoordelikheid van sorg teenoor die individu en die groter gemeenskap kom in gedrang. Die etiese beginsels van deontologie (reels), konsekwensialisme (die beste vir die meeste), outonomiteit versus goedwilligheid, sorgsaamheid, deug, menseregte en ander beginsels word in diepte bespreek. Daar word voorgestel dat die gemeenskap se plig tot so~g, in die geval van endstadium alkoholisme, moreel sterker is as bloot die respek vir outonomie. Daar word tot die gevolgtrekking gekom dat dit 'goed' is om op 'n sekere stadium van verslawing in die lewe van 'n persoon in te gryp.· Nie-vrywillige behandeling word voorgestel as bloot een van die aanslae vanuit die gemeenskap om die ernstige probleem van alkoholmisbruik wat besig is om die gemeenskap te oorweldig aan te pak. Praktiese voorstelle word gemaak om huidige behandelingsstrukture en wetgewing opnuut tot voordeel van die verslaafde en die gemeenskap aan te wend.

The overall objective of this thesis is to examine in what way ethical theory and ethical analysis can contribute to further understanding of the ethical challenges of the multicultural classroom. Based on the fact that the world is going through a process of globalization and migration, the education-system and daily praxis of teaching is put in front of new ethical challenges. The teacher in the multicultural classroom is on a daily base confronted with various dilemmas regarding for example conflicting duties, universal and conflicting values and citizenship. Martha Nussbaum´s theory of world citizenship is used as an analytical framework for the thesis and student interviews from upper secondary school is used as a complementary perspective to Nussbaum´s theory. The research questions of the thesis are: Can the theory of World Citizenship Education, when structured and analyzed, give guidance for teaching citizenship in a multicultural classroom? Is it a plausible theory confronted with the ethical challenges of the multicultural classroom? In what way can a student perspective from a multicultural classroom try the relevance and present a complementary perspective to the theory of World citizenship education? The theory and the interviews are analyzed and structured out of the research questions and by the three ethical challenges of universal values, conflicting values and sense of belonging. The conclusion of the thesis states that, even though Nussbaum´s theory does have some constraints, it is to a large degree applicable and possible to relate to the ethical challenges of the multicultural classroom and as a guide for teachers. The theory is plausible in some aspects because it presents reasonable arguments on the necessity of educational reform in an interconnected world and because it makes educational proposals of instrumental worth of the teacher. The theory is however not plausible in other aspects because; the universal values presented are to vague and not specified which makes the theory difficult to use in practise, it does not pay enough attention to the conflicting perspective of the ethical challenges in classroom nor the pedagogical importance of social inclusion when discussing conflicting values and finally the theory demonstrates a contradiction regarding how to act as a teacher about sense of belonging and recognising identity of the students. The interviews demonstrate similar but also different responses to the ethical challenges in comparison with the theory. The students recognize the existence of universal values across cultural borders in a similar way as Nussbaum, even though the values put forward are of another character than Nussbaum´s. They do however present a sceptical view towards the idea of a world citizenship and stresses the importance of bringing up discussions about nationhood, migration and belonging without being afraid of breaking any taboos. At the end the thesis presents some practical guidelines for the teacher in the multicultural classroom that follows logical out of the conclusion. The final discussion highlight the fact that the challenges of the multicultural classroom in Sweden will likely continue, and emphasizes the potential of using ethics as an analytical tool for further developing a professional teaching approach.

This dissertation has three aims: 1. To evaluate several ethical theories about responsibility towards future generations. 2. To construct a theory about responsibility towards future generations. 3. To carry out an ethical evaluation of different nuclear waste management methods. Five theories are evaluated with the help of evaluative criteria, primarily: A theory must provide future generations with some independent moral status. A theory should acknowledge moral pluralism. A theory should provide some normative claims about real-world problems. Derek Parfit’s theory provides future generations with full moral status. But it is incompatible with moral pluralism, and does not provide reasonable normative claims about real-world problems. Brian Barry’s theory provides such claims and a useful idea about risk management, but it does not provide an argument why future generations ought to exist. Avner de-Shalit’s theory explains why they ought to exist; however, his theory can not easily explain why we ought to care for other people than those in our own community. Emmanuel Agius’ theory gives an ontological explanation for mankind’s unity, but reduces conflicts of interests to a common good. Finally, Hans Jonas’ theory shifts the focus from the situation of future generations to the preconditions of human life generally. However, his theory presupposes a specific ontology, which might be unable to motivate people to act. The concluding chapters describe a narrative theory of responsibility. It claims that we should comprehend ourselves as parts of the common story of mankind and that we ought to provide future generations with equal opportunities. This implies that we should avoid transferring risks and focus on reducing the long-term risks associated with the nuclear waste.

The fact of racial injustice in the US presents the difficult question of which emotional responses are (conceptually) appropriate to the perpetration of that injustice. Given that our answer must be informed by the nature of the injustice, this paper takes up Christopher Lebron’s diagnosis of the persistence of racial injustice against blacks in the US as a problem of social value in order to analyze a candidate response on the part of black americans. If Lebron’s theory accurately describes the problem, then it seems that anger appropriately responds to the injustice. The paper’s aim, then, is to give a positive account of black anger in response to the problem of social value. The account is informed by an analysis of “angry black literature,” i.e. a selection of essays from W. E. B. Du Bois, James Baldwin, and Audre Lorde. Approaching the subject within the framework of analytic philosophy, the paper concludes that anger is appropriate in virtue of its being a response to specific moral failures, and further notes that anger offers the ameliorative benefit of pointing out where those failures have taken place, and how we can avoid them in the future.

The inspiration behind this philosophical endeavor is an ethical one: interested in what it means to flourish as a human being – how to live well and authentically. Similar to medicine and how the ability to prescribe the appropriate treatment depends on first making a diagnosis, the focus of this work will to be understand the human condition and the ways in which subjectivity, one’s sense of self, is constituted. Given the general dissatisfaction with the modern metaphysical picture of the world, which analyzes the world in terms of the mutually exclusive and completely separate categories of nature/objects and society/subjects, I proceed from an alternative conceptual perspective, that of non-modernity, offered by Bruno Latour. By focusing on the actual practice of the sciences Latour develops one of his central concepts: mediation. From this understanding of the practices of mediation the world is revealed as an ontological continuum of hybrids – mixtures of human and nonhuman elements – that ranges from quasi-object to quasi-subject. Rather than being separate, nature and society are intimately interwoven and co-constituted, forming a nature-culture collective that is connected and defined by the network of relations between existing hybrids. Given this philosophical landscape of mediation, hybrids and networks, the question that I seek to address is how does this effect what it means to be human? What does it mean to human living in a hybrid world? I answer this question by articulating and developing Latour’s concept of quasi-subject. This will ultimately amount to saying that as humans, our sense of self and agency is co-constituted through our networks of relations with both humans and nonhumans. I conclude the paper by exploring some of the ethical implications that naturally emerge from such an understanding.

Thesis (MPhil)--Stellenbosch University, 2005.
ENGLISH ABSTRACT: The complex ethical dilemmas created by advanced technological medicine and problematic doctor-patient relationships have lead to an increasing interest in medical ethics education since the 1980's. The Medical School of the University of Pretoria has embarked on a new undergraduate medical curriculum in 1997. Ethics is educated in a longitudinal fashion over the six years of the medical curriculum and has focussed largely on the principal-based approach as described by Beauchamp and Childress. The research participants were the first final year class of this new curriculum, while the facilitators were medical educators or philosophers. The major finding was that the students were not yet able to identify ethical dilemmas with ease, although they were successful in the application of the principal-based approach to the vignettes of the study. The students did not cope well with the uncertainty created by ethical dilemmas and sought to solve the situation by creating boundaries provided by medical law. Therecommendations of the study are that the theoretical component of the ethics curriculum should: 1) include more approaches to ethics, than only the principal-based approach; 2) address daily experienced ethical dilemmas during the study years in small group discussions; 3) and implement a portfolio assessment which can serve as a tool for students to track their own development in reflection on ethical dilemmas. In conclusion, the question remains whether we are currently ready to come ""face to face" with the "other" as Levinas argues or are we still divided into "only two classes of mankind in the world - doctors and patients" as remarked by Kipling in the 19th century.
AFRIKAANSE OPSOMMING: Die komplekse etiese dilemmas, veroorsaak deur hoogs gespesialiseerde tegnologiese medisyne en die problematiese dokter-pasiënt verhouding, het gelei tot 'n verhoogde belangstelling in mediese etiekonderrig sedert die 1980's. Die Mediese Skool van die Universiteit van Pretoria het in 1997 'n nuwe voorgraadse mediese kurrikulum geïmplimenteer. Etiek is op 'n longitudinale manier onderrig oor ses jaar in die mediese kurrikulum en het gefokus op die beginsel-benadering soos beskryf deur Beauchamp en Childress. Die navorsingsdeelnemers was die eerste finale-jaar klas van die nuwe kurrikulum, terwyl die fasiliteerders mediese dosente of filosowe was. Die hoofbevinding van die kurrikulum was dat die studente nie die etiese dilemmas met gemak kon identifiseer nie, alhowel hulle suksesvol die beginsel-benadering kon toepas op die gevallestudies. Die studente hanteer nie onsekerheid, veroorsaak deur die etiese dilemmas, met gemak nie en probeer om die saak op te los deur die skep van grense verskaf deur mediese reg. Die aanbevelings van die studie is dat die teoretiese komponent van die etiekkurrikulum die volgende moet bevat: 1) bekendstelling aan meerdere benaderings tot die etiek, bo en behalwe die beginsel-gebaseerde benadering; 2) aanspreek van die daaglikse etiese dilemmas gedurende die studiejare in kleingroepbesprekings; 3) en die implementering van 'n portfolio-evaluasie, wat kan dien as 'n instrument vir die studente om hul eie ontwikkeling aangaande nadenke oor etiese dilemmas na te gaan. Opsommend, die vraag is steeds of ons tans gereed is om "aangesig-tot-aangesig" te verkeer met die "ander" soos Levinas redeneer of is ons steeds verdeel in "slegs twee klasse van menswees in die wêreld - dokters en pasiënte" soos opgemerk deur Kipling in die 19deeeu.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2009.
ABSTRACT: The European Enlightenment secured man’s freedom from doctrinal thought. Scientific progress and technological innovation flourished in the 18th Century, radically changing the lives of all. Man’s mastery and transformation of his environment was matched by revolutionary political reform, resulting in the dissolution of empire and the transfer of power into the hands of the people. Social transformation saw the city-states of pre-modern man supplanted by a globalized community whose existence grew from time and space distantiation facilitated by the new technologies and the development of symbolic forms. These sweeping social, political and ideological changes of the 18th Century fostered the belief that man’s transformative authority was indeed his to command. Man believed he had a right to self-governance and to autonomous decision-making. Kant described moral autonomy as the freedom men have to show rational accountability for their actions and he saw in men a dignity beyond all price because of this moral autonomy. Personal autonomy is seen as the expression of the free will of individuals and is justifiably constrained by the need to respect the interests and agency of others. The principle of autonomy, in the context of medical practice, was not clearly articulated until the early 20th century. Prior to this, the ethical practice of medicine relied upon the beneficent intentions of the practitioners. The limits to patient autonomy have been delineated largely by issues of social justice based upon the need to share scarce resources fairly among members of society. However, autonomy remains a dominant principle and is most clearly exemplified by the process of informed consent obtained prior to any medical intervention. This thesis provides a conceptual analysis of autonomy in the context of informed consent. Following this, several different clinical scenarios are examined for evidence of justifiable limitations to patient autonomy. Each scenario is examined in the light of different moral theories including deontology, utilitarianism, communitarianism and principlist ethical reasoning. Kantian ethical reasoning is found to be resilient in rejecting any limitation to the autonomy principle whereas each of the other theories allow greater scope for morally-justified curtailment of individual autonomy. The thesis concludes with reflection on post-modern society in which the radicalization of what began with the European Enlightenment sees the transformation of pre-modern society into a global community in which epistemological certainty is no longer available. In this environment, the emerging emphasis on global responsibility requires ethical accountability, not only when individuals secure transactions between one another but also between individuals and unknown communities of men and women of current and future generations. The thesis concludes that patient autonomy is justifiably limited in South African medical practice because of issues related to social justice but that the impact of the new genetic technologies and post-modernity itself may in future set new limits to individual patient autonomy.
OPSOMMING: Die Europese Verligting het die mensdom bevry van verstarde, dogmatiese denke. Wetenskaplike en tegnologiese ontwikkelinge het tydens the 18de Eeu die lewens van almal radikaal verander. Die mens se bemeestering en transformasie van sy omgewing het gepaard gegaan met revolusionêre politieke hervormings wat gelei het tot die ontbinding van tradisionele politieke ryke en die oordrag van mag aan die mens. Sosiale transformasie het veroorsaak dat die politieke ordeninge van voor-moderne mense deur ‘n globale gemeenskap vervang is wat ontstaan het as gevolg van onder meer die ontkoppeling van tyd en plek (Giddens), en wat deur nuwe tegnologiese ontwikkelings en die ontstaan van simboliese vorms moontlik gemaak is. Hierdie uitgebreide ontwikkelinge het die idee laat ontstaan dat niks vir die 18de Eeuse mens onmoontlik is nie. Die mens het geglo dat hy ‘n reg het op self-bestuur en outonome besluite. Kant het die morele outonomie van die mens beskou as sy vryheid om verantwoordlikheid te neem vir sy eie rasioneel-begronde handelinge en verder het hy ‘n besondere waardigheid in die mens geïdentifiseer vanweë sy morele outonomie. Omdat ‘n mens hierdie eienskap besit, beskik hy oor ‘n hoër waardigheid as alle alle ander lewensvorme. Persoonlike outonomie is die uitoefenimg van die vrye wil van die individu en word om geregverdigde redes beperk deur die regte van ander mense. Die beginsel van outonomie met verwysing na mediese etiek het nie voor die begin van die 20ste eeu prominent geword nie. Voor hierdie tyd het mediese etiek staatgemaak op die goeie voorneme van die praktisyn. Die grense van individuele outonomie word nou bepaal deur die noodsaak van sosiale geregtigheid. Al is dit die geval, bly die beginsel van outonomie die belangrikste beginsel in die etiese debat en word meestal gesien as ‘n deel van die proses van ingeligte toestemming. Hierdie tesis verskaf ‘n omvattende ontleding van outonomie met betrekking tot ingeligte toestemming. Daarna word verskillende kliniese gevalle beskryf en ontleed, en verskeie etiese teorieë gebruik om die wyse waarop pasiënt outonomie reverdigbaar ingekort behoort te word, te bespreek. Die teorie van Kant is in staat om enige inkorting van outonomie in alle gevalle the weerstaan. Elkeen van die ander teorieë verskaf redes waarom die outonomie van individuele pasiënte legitiem ingekort mag word. Hierdie werk sluit af met besinning oor die post-moderne gemeenskap wat ‘n globale samelewing moet aanvaar sowel as die ontoereikenheid van enige kenteoretiese sekerheid. Die ontwikkelende verantwoordelikheid vir die totale mensdom in hierdie wêreld veroorsaak dat individue nie meer slegs moet besluit oor die morele verhouding met sy medemens nie, maar ook oor sy verhouding met mense van gemeenskappe wat geskei is in tyd en ruimte, insluitend sy verhouding met die mense van toekomstige generasies. Hierdie werk sluit af met die gevolgtrekking dat pasiënt outonomie regverdigbaar beperk word in die Suid Afrikaanse mediese praktyk deur die noodsaaklikheid van sosiale geregtigheid. Die verwagte impak van nuwe genetiese tegnologieë en die ontwikkeling van ‘n post-moderne gemeenskap mag nuwe beperkings bring vir pasiënt outonomie.

John Stuart Mill and Immanuel Kant authored two of the most famous pieces of work in ethical theory (Utilitarianism and Groundwork of the Metaphysics of Morals, respectively), yet both fail for various reasons to give us direction by way of living good lives. This thesis begins by outlining those shortcomings, before offering Aristotelian virtue ethics as the solution. Virtue ethics, as conceived by Aristotle, Alasdair MacIntyre, and Julia Annas, delineates a process – grounded in our real lives – by which we may improve as people and therefore flourish, or live good, moral lives: the habituation of the virtues. Importantly, virtue ethics is a process, (not a set of outcomes) and is teachable, which distinguishes it from the other two theories. In developing the virtues, we are able to discover goods internal to the practices that define our lives, whether those are our work, our school, our relationships, or something else entirely. Furthermore, the virtue-ethical approach helps us learn from and grow in our emotional lives, as opposed to casting emotions aside as a skewing force contrary to morality. Virtue, as I will show, lays the groundwork for love, and therefore for flourishing relationships across our lives. In the final chapter, I examine a place where virtue and virtuous love are effectively taught and embraced: Camp Lanakila, in Fairlee, VT. I conclude by offering some takeaways from Lanakila that we may incorporate in our schools, our places of work and worship, our families, and our lives.

In what follows, I highlight negative environmental perspectives and actions based on traditional patterns of Western dualist thought with the ultimate aim of developing an alternative way of relating to the environment and the ‘other’, in general. In pursuit of such an alternative, I utilize embodied artistic practices in order to present the notion that one can engage more holistically with one’s environment, and the other. Through habitual, lifelong ‚Ways‛ cultivating specific practices generally necessary to creating and to viewing art, I argue, one can refine one’s ethical awareness and action. Following the aims of care ethics’ more context and experience-oriented approach to moral concern and to treatment of the other, as well as the philosophies of Japan, and feminist philosopher, Irigaray, I show how these artistic practices form a new awareness and stance that encompasses components of care. Finally, I briefly highlight how art has been used for positive activism.

Thesis (MPhil)--Stellenbosch University, 2003.
Full text to be digitised and attached to bibliographic record.
ENGLISH ABSTRACT: The Tsitsikamma Forest, in the most southern part of the Eastern Cape, is part of the Cape Floral Kingdom, one of six such Kingdoms in the world. It has the richest area of plant bio-diversity and fauna in the world which are rare and endemic to the area. The deep gorges, temperate forests, un spoilt oceans and various other features such as the famous Bloukrantz River Bridge, where the world's highest bungi jumps take place are factors that have become the main source of job-creation and income for tourism and its inter-related activities. However, this ecosystem is also home to about 480 families who live in low-income housing at Stormsriver. This settlement which was relocated from the shack area of Coesa, nearby, has an unemployment index of 67% and a similar poverty index. In addition, the Stormsriver Village nearby has a population of about 300 families, mainly older retired white folks. The area is administered by the Koukamma Municipality which is an amalgam of several smaller municipalities viz., Clarkeson, Kareedouw, Stormsriver, Woodlands, Eerste River, ]oubertina and Bloukrantz. Waste reduction and the disposal thereof has always been a major concern to local authorities and the Koukamma Municipality is obviously faced with the same challenge. The authorities have resorted to the concept of landfill sites, which has proven to be the cheapest solution to date. But, with this option comes the problems of health risks to the poorer people who converge on the dump sites in search of food, the harm to children searching through rubbish heaps and the various legal repercussions emanating out of this practice. The option of open-burning and its related effects on human life and forest fires rules it out as an option. Transporting waste out of the area is also very costly. It was then resolved by the Koukamma Municipalities that the possibility of installing an incinerator at Stormsriver would be an option to be investigated. The reasoning behind the selection of this site was the concern of high unemployment in the Stormsriver area and extreme poverty and this venture would in some small measure create jobs, put food on the table and break the poverty cycle. The process of incineration gives rise to emissions such as dioxins and furans which is known to cause cancer, asthma and tuberculosis, if subjected in high doses over a long period of time. It is also regulated by the Atmospheric Pollution Act 45 of 1965. The important moral debate at the core of this problem is the whole question of humans rights and should these be violated solely because the subjects do not belong to an affluent class and should be shown less respect and have their health jeopardised by the toxic air from incineration. Or, should the people's poverty index rise further due to lack of employment. The question that also begs here is whether the well-being of the entire ecosystem, especially the rare and endangered plants and animals take preference over the well-being of the people of Stormsriver, given that the emissions from the incinerator will impact on the animal, bird and plant life, including that of water, soil and air. This would also put into jeopardy the income generated by Tourism and the jobs inherent in it for the locals and would threaten the area's sustainability. The various moral views of philosophers have been canvassed in order to come to a holistic understanding. I have in this vein looked at the views of ethicists such as Tibor Machan, who believes that animals and other organisms do not have any rights and are there purely for human consumption. Then the views of Peter Singer and Tom Regan have also been included, in which consideration is shown to animals. Others such as AIda Leopold, J. Baird Callicott and Paul Taylor whose thinking extends to that of not just showing respect for a single entity but allows for equal respect for all members of the biotic community, have also been. considered. Various solutions have thereafter been considered and amongst those are the relocation of the incinerator out of the Stormsriver, moving the plant to the industrial zone at Kareedouw, transporting the waste out to Port Elizabeth, dumping and finally the 'Do Nothing' option. Using Paul Taylor's "respect for nature" ethics as a guide, I have come to the conclusion that the installation of a waste-reduction incinerator at Stormsriver, Tsitsikamma, may be supported subject to a set of serious riders and conditions in that firstly, the health of the immediate and surrounding inhabitants should not be affected in any way whatsoever. Secondly, the well-being of the non-human environment which must include air, soil, water and plant life, including the animal and bird life must not be harmed in any way. In this way all members of the biotic community will be shown equal respect, thus creating a viable and sustainable community
AFRIKAANSE OPSOMMING: Die Tsitsikamma Woude, in die mees suidelike deel van the Oos-Kaap, is deel van die "Cape Floral Kingdom", een van ses sulke woudgebiede in die wêreld. Dit beskerm die rykste area van plant bio-verskeidenheid asook fauna wat skaars is in die wêreld en slegs daar gevind word. Die diep bergpasse. gemagtigde woude en ongerepte oseaan, tesame met die beroemde Bloukransrivier brug waar die wêreld se hoogste bungi spronge plaasvind is faktore wat bygedra het dat werkskepping en inkomste hoofsaaklik uit toerisme en verwante bedrywe afkomstig is. Hierdie eko-sisteem is ook die tuiste vir ongeveer 480 gesinne wat in sub-ekonomiese huise in Stormsrivier woon. Hierdie gemeenskappie wat vanaf die naby geleë Coesa hervesig is, het 'n werkloosheid sowel as armoede syfer van 67%. Bykomend is daar die Stormsriver nedersetting daar naby met 'n bevolking van 300 families, hoofsaaklik ouer, afgetrede blankes. Die gebied word bestuur deur die Koukamma Munisipaliteit wat in 'n samesmelting van 'n hele paar kleiner munisipaliteite is o.a Clarkson, Kareedouw, Stormsrivier, Woodlands, Eerste Rivier, ]oubertina en Bloukrans. Die vermindering van afvalstowwe asook die verwydering daarvan was maar altyd 'n groet kopseer vir die plaaslike owerhede en dit geld nou ook vir die Koukamma Munisipaliteit. Die owerhede het besluit op die konsep van afvalstortings areas omdat dit die goedkoopste oplossing tot nou toe is. Met hierdie opsie kom egter die probleem van gesondheids risiko's vir die armer gemeenskappe (mense) wat op hierdie stortings terreine toesak op soek na kos, die beserings wat kinders opdoen wat die gemors deursoek asook die wettige terugslag wat hierdie praktyk totgevolg het. Die gevaar van oop vure en die effek wat dit sou hê op mense en die woud self maak dat hierdie opsie nie oorweeg word nie. Ook is dit te duur om afvalstowwe uit die gebied uit te vervoer. Die Koukamma Munisipaliteit het toe besluit om die instállering van 'n verbrandingsoond by Stormsrivier te ondersoek. Die rede om hierdie gebied te kies was die hoë werkloosheid syfer en armoede in Stormsrivier. Hierdie besluit sou werkskepping, kos op die tafel en die verbreking van die armoede-siklus tot gevolg hê. Die proses van verbranding het aanleiding gegee tot die nuwe gevare van skadelike afval produkte van dioksiede en furane wat kanker, asma en tuberkulose tot gevolg het as mense vir lang periodes aan hoë dosisse blootgestel word. Hierdie uitstraling word ook deur die "Atmosferiese Besoedelingswet 45 van 1965" gereguleer. Die belangrike morele debat wat die kern van hierdie probleem vorm is die vraag na menseregte en of die menseregte geskend kan word bloot omdat die mense in die gebied nie aan 'n gegoede klas behoort nie moet daar minder respek aan hulle getoon word en moet hul gesondheid in die weeg skaal geplaas word deur die giftige lug as gevolg van die verbrandering van afvalstowwe, of moet werkloosheid verder styg as gevolg van die gebrek aan werk? Die ander vraag wat gevra moet word is of die welvaart van die hele ekosisteem, veral die van skaars en bedreigde plante en diere voorkeur moet geniet bo die welvaart van die mense van Stormsrivier gegee die feit dat die uitstraling van die verbrandingsoond ook 'n inpak gaan hê op die diere, voëls en plant lewe inkluisend op water, grond en lug. Dit sal ook die inkomste wat uit Toerisme voort gebring word, en die werksgeleenthede vir die plaaslike mense wat daarmee gepaard gaan, in die weegskaal plaas asook die gebied se standhoudendheid bedreig. Die verskeie standpunte van filosowe is na gekyk ten einde tot 'n holistiese verstaan van die situasie te kom. Langs hierdie weg het ek dan na die etiese standpunt van Tibor Machan gekyk. Tibor Machan glo dat diere en ander organismes geen regte het nie en dat hulle daar is vir die uitsluitlike gebruik deur mense. Die standpunte van Peter Singer en Tom Regan, wat 'n mate van sorgsaamheid teenoor diere toon, is ook in ag geneem. Andere wie se standpunte in ag geneem is, is Aldo Leipold,J. Baird Callicot and Paul Taylor. Hulle denkrigting maak voorsiening daarvoor dat respek nie net aan 'n enkele entiteit getoon moet word nie, maar aan almal wat in 'n biotiese gemeenskap saamwoon. Verskeie oplossings is hierna oorweeg onder andere die verskuiwing van die verbrandingsoond buite Stormsrivier na die industriële gebied in Kareedouw, die vervoer van die afval na Port Elizabeth, storting asook die "Doen Niks" opsie. Ek het as etiese riglyn Paul Tayor se "respekteer vir natuur" gebruik en het tot die slotsoom gekom dat die iristallering van 'n afval verminderings verbrandingsoond te Stormsrivier ondersteun kan word met ernstige voorbehoude en voorwaardes deurdat, eerstens, die gesondheid van die onmiddelike en omliggende inwoners op geen manier hoegenaamd aangetas moet word nie. Tweedens, die welvaart van die nie-lewende omgewing met inagneming van lug, grond, water en plantlewe, insluitende die diere en voëls moet op geen manier geskaad word nie. Op hieride maruer sal almal wat deel uitmaak van die biotiese gemeenskap gelyke respek betoon word wat die daarstelling van 'n lewensvatbare en standhoudende gemeenskap tot gevolg sal hê.

Debate and discussion about the ethics of business activities have been a longstanding and inherent part of capitalism. However, it was not until the latter part of the twentieth century that organisations in the Western world started to instigate practical programs and initiatives to improve and encourage ethical conduct. In the United States, growth of business ethics programs, and the development of business ethics as a recognized applied discipline for teaching, research and consulting, has been particularly significant. Consequently, many United States business ethics programs and influential guidelines or parameters for these initiatives, are emulated worldwide. The initial purpose of this thesis was to undertake research on business ethics programs in the United States, and to explore the way these initiatives shape the ethical responses and practices of the people who work within organisational settings. As the research endeavour was started from the situatedness of an another country and culture, the exact focus of the research was left open, with the intention that it would be refined depending on the nature of available and accessible opportunities in the United States. This thesis provides an account of the complex, nonlinear and evolving nature of this research and, the various anticipated and unanticipated research texts or subjects which emerged throughout this process. An insight from hermeneutic philosophy on the nature of understanding and interpretation, that of the hermeneutic circle, has been borrowed to frame the research process. This framing resonates with the interpretive and qualitative nature of the research engagement, and renders visible the prior understandings, horizons and presuppositions brought to the endeavour. The account of the research process and the findings is exploratory, textured and dissonant. It exposes some of the complexities and particularities of the methodological terrain of business ethics, and highlights distinctive 'conversations' between the researcher and the research texts. What emerges is an unusual account of business ethics programs in the United States, based particularly on the views, insights and activities of two different practitioner groups, integrally involved with efforts to institutionalise ethics. The most notable findings from these 'conversations' raise concerns about terminological discrepancies, conceptual divergence and confusion, and inconsistent and potentially limiting understandings of practitioner roles. These findings have both appraisive and transformative implications, in that they inform our judgements about how organisational or business ethics programs ought to be, and they infuse our understandings about how to best act to transform these initiatives.

Sveriges narkotikapolitik har en tydlig noll vision; Sverige skall bli ett drogfritt samhälle. För att uppnå det målet följer Sverige en så kallad nolltoleransmodell, vilket innebär en strikt policy som säger att all hantering och bruk oavsett volym och syfte är olagligt. Jag argumenterar att det är en skadlig och ineffektiv policy att applicera på drogproblematiken i Sverige och argumenterar därför istället för att införa en så kallad skadereducerande policy. Detta är istället en policy som accepterar att droger är en del av samhället. En sådan policy jobbar främst med förebyggande och behandlande åtgärder, jag argumenterar för en avkriminalisering av personligt bruk av drog. Jag kommer använda mig av empirisk källor och moralfilosofiska argument för att påvisa att en skadereducerade policy gynnar samhället både ur ett socialt och ekonomiskt perspektiv.

This thesis provides an ethical analysis of imprisonment as a mode of punishment. Consisting in an introduction and four papers the thesis addresses several important questions concerning imprisonment from a number of different perspectives and theoretical starting points. One overall conclusion of this thesis is that imprisonment, as a mode of punishment, deserves more attention from moral and legal philosophers. It is also concluded that a more complete ethical assessment of prison conditions and prison management requires a broader focus. It must include an explicit discussion of both how imprisonment directly affects prison inmates and its negative side-effects on third parties. Another conclusion is that ethical discussions on prison conditions should not be too easily reduced to a question about how harsh or lenient is should be. Paper 1 argues that prisoners have a right to privacy. It is argued that respect for inmates’ privacy is related to respect for them as moral agents. Consequently, respect for inmates’ privacy is called for by different established philosophical theories about the justification of legal punishment. Practical implications of this argument are discussed and it is argued that invasion of privacy should be minimized to the greatest extent possible, without compromising other important values or the rights to safety and security. It is also proposed that respect for privacy should be part of the objective of creating and upholding a secure environment. Paper 2 discusses whether the collateral harm of imprisonment to the children and other close family members of prison inmates may give rise to special moral obligations towards them. Several collateral harms, including decreased psychological wellbeing, financial costs, loss of economic opportunities, and intrusion and control over their private lives, are identified. Two perspectives in moral philosophy, consequentialism and deontology, are then applied in order to assess whether these harms are permissible. It is argued that from either perspective it is hard to defend the claim that allowing for these harms are morally permissible. Consequently, imprisonment should be used only as a last resort. Where it is deemed necessary, it gives rise to special moral obligations. Using the notion of residual obligation, these obligations are then categorized and clarified.                 Paper 3 focuses on an argument that has figured in the philosophical debate on felon disenfranchisement. This argument states that as a matter of democratic self-determination, a legitimate democratic collective has the collective right to decide whether to disenfranchise felons as a way of defining their political identity. Yet, such a collective’s right to self-determination is limited, since the choice to disenfranchise anyone must be connected to normative considerations of political significance. This paper defends this argument against three charges that has been raised to it. In doing so it also explores under what circumstances felon disenfranchisement can be permissible. Paper 4 explores the question of whether prison inmates suffering from ADHD should be administered psychopharmacological intervention (methylphenidate) for their condition. The theoretical starting point for the discussion is the communicative theory of punishment, which understands criminal punishment   as a form of secular penance. Viewed through the lens of the communicative theory it is argued that the provision of pharmacological treatment to offenders with ADHD need not necessarily be conceived of as an alternative to punishment, but as an aid to achieving the penological ends of secular penance. Thus, in this view offenders diagnosed with ADHD should have the option to undergo pharmacological treatment.

QC 20170110

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O presente trabalho analisa a atuação da Comissão de Ética do Instituto Federal da Bahia, pautada nas normativas que orientam sua constituição e funcionamento, e com base na concepção de ética aplicada à administração pública, que contempla funções de natureza educativa, consultiva, preventiva, conciliadora e punitiva. Trata-se de uma pesquisa exploratória, de natureza qualitativa, que utiliza da estratégia de estudo de caso, buscando analisar as ações desenvolvidas pela Comissão de Ética Setorial em funcionamento desde o ano de 2007, bem como os pontos críticos e os desafios colocados para esta comissão, na perspectiva dos servidores do Instituto e dos membros da Comissão, além da análise dos processos encaminhados pelos servidores à Comissão. Foram utilizados como instrumentos de coleta de dados questionário com perguntas fechadas e abertas enviado online para os servidores com endereço eletrônico cadastrados no IFBA, entrevistas semiestruturadas com os membros da Comissão de Ética e análise de documentos. Foi também utilizada à observação participante considerando que a autora da pesquisa é membro desta Comissão de Ética. Os resultados obtidos apontam entre outras questões, para um número expressivo de servidores que desconhecem a existência e o papel da Comissão de Ética. Entre os que conhecem a Comissão a maioria considera que as suas ações são mais de natureza preventivas/educativas do que punitivas. Contudo, a maioria dos servidores explicita que já sentiu necessidade de procurar a Comissão de Ética para denunciar problemas de conduta “não ética” mas teve receio e medo de represálias, evidenciando o caráter punitivo que ainda permeia a questão ética no âmbito da administração pública. Estes resultados reforçam a necessidade de se intensificar o processo de divulgação e capacitação dos servidores com relação à Gestão da Ética Pública, bem como a implementação de ações conjuntas com as Diretorias Sistêmicas do Instituto, por considerar que a educação para a ética pública é tarefa de toda a instituição.
This paper analyzes the role of the Ethics Committee of the Federal Institute of Bahia, based on the regulations that guide its establishment and operation, and based on the conception of ethics applied to public administration, which includes educational nature functions, consultancy, preventive, conciliatory and punitive. This is an exploratory, qualitative, using the case study strategy, trying to analyze the actions taken by the Ethics Committee Sector in operation since 2007 and the critical points and challenges for this committee with a view of the servers of the Institute and members of the Commission, as well as analysis of cases transferred by the servers to the Commission. Were used as questionnaire data collection instruments with closed and open questions sent online to the servers with electronic registered address in the IFBA, semi-structured interviews with members of the Ethics Committee and document analysis. It was also used participant observation considering that the author of the research is member of the Ethics Committee. The results show among other things, for a significant number of servers that are unaware of the existence and the role of the Ethics Committee. Among those who know the Commission most consider that their actions are more preventive / educational nature than punitive. However, most of the servers specifies that already felt the need to search for the Ethics Committee to report conduct problems "unethical" but was afraid and fear of reprisals, showing the punitive character that still permeates the ethics in public administration. These results reinforce the need to intensify the process of disclosure and skilled workers in relation to the Management of Public Ethics and the implementation of joint actions with Systemic Directors of the Institute, considering that education for public ethics is task the entire institution.