Dissertations / Theses on the topic 'Kingdom of Ends'

Thesis (Honors)--Ohio State University, 2006.<br>Title from first page of PDF file. Document formatted into pages: contains iv, 137 p. Includes bibliographical references (p. 131-137). Available online via Ohio State University's Knowledge Bank.

The aim of this work is to show that criticisms of Kantian ethics from the field of virtue ethics misfire because they rely on a widespread reading of Kant which centers on the Groundwork and the Formula of Universal Law as the key elements in his moral philosophy. This reading, I argue, is susceptible both to charges of “empty formalism” and moral “rigorism” as well as the complaint voiced by virtue ethicists that Kantian ethics lacks a full-blooded account of the virtues, along with the attendant desiderata of sociality, character and the emotions. In response, I defend the proposal that the Formula of Humanity and the Doctrine of Virtue in the Metaphysics of Morals represent the final form of Kant’s ethical thought. If this is accurate, a rich and novel ethical theory emerges, and many of the criticisms from the field of virtue ethics are subsequently disarmed.

O estudo do princípio da autonomia, conceito central na filosofia moral de Kant, permite compreender a origem da lei moral. A fórmula da autonomia prescreve que a lei moral é fruto da vontade e não depende de fatores externos: nós somos colegisladores de uma lei a que nos submetemos. A tese da unidade do imperativo categórico assevera que o imperativo categórico é uno e apenas um. Portanto, ao aplicar-se o imperativo categórico na política através da fórmula da lei universal estáse efetivamente a aplicar o princípio supremo da moralidade num contexto sócio político. A fórmula do reino dos fins faz com que esta associação seja mais presente, principalmente através da analogia entre súditos e soberanos de uma lei moral, que na política se dá através da relação entre chefe de Estado e cidadãos. Com o conceito de \'reino dos fins\' dá-se um passo em frente e a ideia de co-legislação é aplicada, segundo cremos, por um processo sócio-político na Paz Perpétua. Por sua vez, expõese o pensamento de vários autores que interpretam conceitos morais de um ponto de vista político. No entanto, nos afastamos dessa interpretação por reconhecermos que na Filosofia Moral kantiana não existe uma evidência suficiente para essa asserção. A relação é, por isso, inversa à proposta pela tradição construtivista: a moralidade está presente na Filosofia Política. Ela pode, com efeito, coincidir completamente com a política quando se trata dos princípios fundamentais da política. Ou pode servir como um impedimento a certas ações que, embora não sejam de teor moral, estejam em contradição com ela. Tal como acontece com os imperativos hipotéticos. A razão prudencial, pragmática ou técnica, deve dobrar seus joelhos perante a razão prática pura. Propõe-se, assim, um paralelo com conceitos desenvolvidos na Paz Perpétua, designadamente com a ideia de um modo de governo republicano (constituição republicana), onde os seus membros têm de participar de uma legislação, e com o político moral, considerado o agente responsável por aplicar a moral (razão prática pura).<br>The study of the principle of autonomy, a central concept in Kant\'s moral philosophy, allow us to understand the origin of the moral law. The formula of autonomy dictates that the moral law is the result of the will and does not depend on external factors: we are co-legislators of a law that we submit to ourselves. The thesis of the unity of the categorical imperative asserts that the categorical imperative is one and only one. Therefore, when applying the categorical imperative in politics through the formula of universal law is being effectively applied by the supreme principle of morality in a sociopolitical context. The formula of the kingdom of ends makes this association more present, mainly through the analogy between sovereigns and subjects of a moral law, which in politics is through the relationship between the head of state and citizens. With the concept of \'kingdom of ends\' a step ahead is done and the idea of co-legislation is applied, giving us, we believe, by a socio-political process in the Perpetual Peace. In turn, we expose the thought of many authors who interpret moral concepts from a political point of view. However, we drifted apart this interpretation because we recognize that in Kant\'s Moral Philosophy there isn\'t a strong evidence for this assertion. The relationship is, therefore, reverse to the proposal by the Constructivist tradition: the morality is present in Political Philosophy. It may, in fact, match completely with the politics when it comes to the fundamental principles of politics. Or can serve as a constraint to certain actions that, while not of moral content, are in contradiction with it. As occurs with the hypothetical imperatives. The prudential reason, pragmatic or technical, should double their \'knees\' before the pure practical reason. Therefore we propose a parallel with concepts developed in Perpetual Peace, namely the idea of a republican form of government (republican constitution), where its members have to participate in a common legislation, and the moral politician, considered the agent responsible for applying morale (pure practical reason).

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The current dissertation is the result of an investigation about the semantic of deontic logic. Restricting to the propositional version, the work had as the main objective of study some lectures of the philosopher J. Hintikka which semantic proposal for deontic logic includes a re-interpretation of an important notion in Kant s philosophy: the notion of a Kingdom of Ends. Kant also figures in the Hintikka proposal through the illustration of one of the results of his matter, it means, the distinction between logical and deontic consequence, from which the so called Kant s Principle is an example. Having as the objective the exposition of this proposal, it has chosen to situate it in a discussion about the convenience of formalizations has a tool of philosophical analysis. Therefore, the proposal of Hintikka figures as an example of formalization which the results can have relevant philosophical features. The general exposition of the Kantian formulations of the Categorical Imperative, especially the formulation of the Kingdom of Ends (the subject matter of the first chapter), it has as an aim to point the most relevant features in Kantian practical philosophy for doing the analysis that accomplishes on the third chapter.<br>A presente dissertação é o resultado de uma investigação acerca da semântica para lógica deôntica standard. Restringindo-se à versão proposicional da mesma, o trabalho teve como principal objeto de estudo alguns textos do filósofo J. Hintikka, cuja proposta de semântica para lógica deôntica inclui a reinterpretação de uma noção importante da filosofia de I. Kant: a noção de Reino dos Fins. Kant também figura na proposta de Hintikka pela ilustração de um dos resultados de sua abordagem, a saber, a distinção entre conseqüência lógica e conseqüência deôntica, da qual o assim chamado princípio de Kant é um exemplo. Tendo como objetivo a exposição desta proposta, optou-se por situá-la em uma discussão a respeito da conveniência da formalização enquanto ferramenta de análise filosófica. Sendo assim, a proposta de Hintikka figura como um exemplo de formalização cujos resultados podem ter características filosóficas relevantes. A exposição geral sobre as formulações kantianas do Imperativo Categórico, em especial a formulação do Reino dos Fins (tema do primeiro capítulo), tem como objetivo justamente apontar as características de maior relevância na filosofia prática de Kant para o trabalho de análise que se efetiva no terceiro capítulo da dissertação.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The current dissertation has as its main objective an exposition and critical analysis of Charles Kielkopf's translation of the Standard Deontic Logic (SDL) into a normal alethic logic, and the resulting construction of a system of deontic logic that captures Kantian fundamental concepts and principles such as the concept of causal necessity and the formulations of the Categorical Imperative concerning Kingdom of Nature and Kingdom of Ends. Since this process results in an interpretation of aspects of the Kantian philosophy, it has been chosen, initially, a presentation in general lines of these concepts and, considering the difficulties regarding the applicability of a translation process between deontic and ontic principles, it was done necessary also an exhibition concerning the problem of the inferential barriers, as well as of his more immediate consequence, i. e., Jörgensen's Dilemma. In a second moment, it was also made a characterization of normal modal systems, deontic ones and alethic ones, as well as of the notions of translation between logics and of Dawson modelling. The final chapter consists of a critical examination of Kielkopf's proposal, which uses Dawson modelling to develop a deontic logic based on the alethic system K1. Such Dawson modelling allows the definition of a deontic modalities in terms of iterated alethic modalities, therefore this model constitutes a way of avoiding the problems regarding inferential barriers. The development of an alternative for attribution of logical status to deontic concepts doesn't constitute, however, in an innovative aspect of this proposal, such aspect can be founded in the use made by Kielkopf of his formal model as a tool for the investigation of philosophical concepts, such as the Kantian concepts already mentioned.<br>A presente dissertação tem como objetivo uma apresentação da proposta de Charles Kielkopf, de tradução da lógica deôntica standard em uma lógica normal alética e de seus resultados quanto à construção de um sistema de lógica deôntica que capture conceitos e princípios kantianos como necessidade causal e as formulações do Imperativo Categórico acerca do Reino da Natureza e do Reino dos Fins. Uma vez que este processo resulta em uma interpretação de aspectos da filosofia kantiana, optou-se inicialmente por uma apresentação em linhas gerais destas concepções e, tendo em vista as dificuldades referentes a aplicabilidade de um processo de tradução entre princípios deônticos e ônticos, fez-se necessária também uma exposição acerca do problema das barreiras inferenciais, bem como de sua conseqüência mais imediata, a saber, o Dilema de Jörgensen. Num segundo momento, também foi feita uma caracterização dos sistemas modais normais, tanto deônticos quanto aléticos, bem como da noção de tradução entre lógicas e dos modelos de Dawson. O capítulo final consiste justamente num exame crítico da proposta de Kielkopf, o qual faz uso dos modelos de Dawson para desenvolver uma lógica deôntica a partir do sistema lógico K1. Tais modelos de Dawson permitem a definição de uma lógica deôntica em termos de modalidades aléticas iteradas, com o que este modelo constitui-se em uma maneira de evitar os problemas referentes às barreiras inferenciais. O desenvolvimento de uma alternativa para a atribuição de um status lógico a concepções deônticas não constitui, contudo, o aspecto inovador desta proposta, tal aspecto encontra-se justamente na utilização por Kielkopf, de seu modelo formal como uma ferramenta para a investigação de concepções filosóficas, no caso, as concepções kantianas já citadas.

This thesis considers Kant's departure from moral naturalism. In doing so, it explores the relationship between ethics, naturalism, normativity and freedom. Throughout this exploration, I build the case that Kant's ethics of autonomy allows us to make better sense of ethics than Hume's moral naturalism. Hume believes that morality is ultimately grounded in human nature. Kant finds this understanding of ethics limiting. He insists that we are free - we can critically reflect upon our nature and (to an extent) alter it accordingly. This freedom, I contend, renders the moral naturalist's appeal to nature lacking. Of course, a Kantian conception of freedom - some form of independence from the causal order - is fairly unpopular in contemporary circles. In particular, a commitment to naturalism casts doubt on such a notion of freedom. I argue with Kant that such a conception of freedom is essential to the conception of ourselves as rational agents. The critical turn, unlike naturalism, warrants this conception of freedom, accommodating the point of view of our rational agency. It thus allows Kant's ethics of autonomy to better grasp certain key elements of morality - normativity and our agency - than Hume's moral naturalism.

Nonmalignant respiratory diseases (NMRD), such as Chronic Obstructive Pulmonary Disease (COPD), are a leading cause of morbidity worldwide. Research has shown that patients with NMRD in the UK, Canada and the US have less access to palliative care services than patients with other respiratory diseases such as lung cancer. Discussing preferences for end-of-life care in NMRD can be difficult for patients, carers and health professionals, however it is essential to ensure that the patient’s wishes are met, particularly when resources are scarce. Despite similar nationalised health care systems in the UK and Canada, a recent report by the Economist Intelligence Unit ranked overall quality of end-of- life care in the UK first out of forty, while Canada was ranked ninth out of forty. Therefore, it was deemed useful to investigate how end-of-life for people with NMRD is discussed between health professionals and patients in the UK and Canada and to develop an instrument allowing health professionals to determine constraints and opportunities for facilitating such discussions in each country as comparing care between countries is helpful to determine the best solutions for individuals and families with complex needs. This study was guided by the Medical Research Council guidelines for developing and implementing complex interventions, and the research process followed the requirements for the development phase of these guidelines. First, two systematic reviews were carried out to establish the evidence base regarding of end-of-life discussions. The first focused on how end-of-life is discussed in NMRD, while the second focused exclusively on end-of-life discussions in a single NMRD (COPD) in the UK and Canada only. The findings of the systematic reviews pointed toward the need for further training of health professionals to iii discuss end-of-life with this patient group, as well as the lack indicators that this patient group is ready or willing to discuss end-of-life. Then, a Delphi study was conducted with specialist respiratory nurses in the UK to determine expert opinion on how health professionals know a patient with NMRD is ready to discuss end-of-life, and to establish the key considerations and topics in such discussions. This study was replicated in Canada with health professionals working with patients with NMRD. Each Delphi study resulted in a country specific tool to assist less experienced health professionals discuss end-of-life with this patient group. Finally, the findings of these Delphi studies were compared to determine what health professionals in each country could learn from each other, as well as specific considerations in each country, and areas for future research. The findings from the comparison process demonstrated that the emotional intelligence of health professionals, the patient education context and the recognition of cultural issues were all important factors when approaching end-of-life discussions. Findings from each phase of the intervention development process resulted in a theoretical model of how end-of-life is discussed in the UK and Canada. This model identifies constraints and opportunities for such discussions from a systems level perspective including: end-of-life policies, prognosis in non-malignant respiratory disease, time, clinical indicators, initiation responsibility, the educational role of health professionals, emotional intelligence, cultural competence and readiness versus willingness to discuss end-of-life. Recommendations are made from the findings of this study for research, clinical practice, education and policy. A detailed plan for the next stage of the development of the intervention is included.

Thesis advisor: Frederick G. Lawrence<br>Whose Kingdom Shall Have No End: Christ and History in Friedrich Schleiermacher's Glaubenslehre and Christliche Sittenlehre By: Kevin M. Vander Schel Advisor: Frederick G. Lawrence The present study offers an investigation into the relationship between the influence of Christ and the development of human history in the dogmatic writings of Friedrich Schleiermacher. In contrast to the lingering caricature of Schleiermacher as pioneering a liberal theology of subjective feeling, this study portrays his work as an innovative theological proposal uniting a strong christological emphasis with a unique understanding of historical development. In the face of the dominant opposition between the schools of Rationalism and Supernaturalism in the Protestant theology of his own time, Schleiermacher worked out an alternative historically-conscious theological approach. His dogmatic writings consider the Christian church as a distinctive historical community proceeding from the originative redemptive influence of Christ. This initial appearance of Christ the Redeemer in history he regards as something relatively supernatural, an event irreducible to previous circumstances that introduces a new and higher manner of human living. Yet after this remarkable beginning, he describes Christ's originative influence as entirely mediated by historical and natural means. Schleiermacher thus envisions Christ's influence in human history as a gradual transformation from within. His dogmatic theology describes the emergence of the Reign of God, a development that does not oppose or interrupt natural and historical development but works in and through it to bring the created world to its completion. Schleiermacher indicates this dynamic in his dogmatic theology through the descriptive motif of the supernatural-becoming-natural. This study examines this theme both in Schleiermacher's well-known Christian Faith, or Glaubenslehre, and also in his unfinished and still partially unpublished lectures on Christian Ethics (Christliche Sittenlehre). This study comprises six chapters and is divided into three parts. The first part considers two aspects of the historical context underlying Schleiermacher's dogmatic theology. Chapter one considers the dispute between the theological schools of Rationalism and Supranaturalism in early nineteenth-century Protestant theology and describes Schleiermacher's own approach as offering a distinct alternative to these two options. Chapter two treats Schleiermacher's role in establishing the theological faculty at the newly founded University of Berlin and his conception of theology as a historically-conscious and positive science that borrows from other university disciplines and employs them in service of its Christian conviction. Schleiermacher's presentation of this theological method, in his Brief Outline, informs the later dogmatic work of his Glaubenslehre and Christliche Sittenlehre. Part two considers Schleiermacher's treatment of the influence of Christ in history in his Glaubenslehre. Chapter three presents the formal aspects of this theme in the work's introduction and in the reflections upon the general relationship of God and world in its first part. Writing in conscious distinction from the Rationalist and Supranaturalist schools, Schleiermacher describes the higher influence of Christ through the descriptive strategy of the supernatural-becoming-natural. Chapter four describes the material development of this theme in the work's second part. The higher influence of Christ, which continues in the Spirit, produces the new collective life in the church as a community of grace, set apart from the sinful world and destined to spread over the entire human race. The progression of this new life coincides with the emergence and growth of the Reign of God. Part three treats Schleiermacher's reflections on the historical influence of Christ in his unpublished lectures on Christliche Sittenlehre. Chapter five considers this theme in the formal arrangement of this work, once again operating under the descriptive motif of the supernatural-becoming-natural. The Christliche Sittenlehre treats the distinctively Christian action that results from the higher influence of Christ, which becomes manifest in threefold form: first, as presentational action (darstellendes Handeln) that reflects the enduring blessedness of fellowship with Christ; then, in two modes of effective action, as purifying (reinigendes) and propagative (verbreitendes). Chapter six then considers the material development of these three kinds of Christian action. Schleiermacher's treatment of these three modes of Christian action depicts the increasing permeation and elevation of human historical action through the influence of Christ and the Spirit. In similar fashion to the Glaubenslehre, then, Schleiermacher's Christliche Sittenlehre portrays the new life originating in Christ as the completion and perfection of human action in the emerging reality of the Reign of God<br>Thesis (PhD) — Boston College, 2012<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

Hair, the most malleable part of the human body, lends itself to the most varied forms of impermanent modifications. The resulting hairstyles convey social practices and norms, and may be regarded as part of the “representation of self” and an integral element in the maintenance and structuring of society. In this thesis, a systematic and quantative investigation has been undertaken of the structural relationships between variations in hairstyles and principal changes in social organisation in ancient Egypt from the Protodynastic to the end of the Old Kingdom (3,350-2,181 BC), a period that witnessed the rise, consolidation and eventually breakdown of centralised authority. The results reveal that hairstyles were linked to the identity of individuals and social groups, such as men, women, children and the elderly. Hairstyles were used as a means of displaying status. After experimentation with a broad spectrum of hairstyles during the Protodynastic and early Dynasty I, an institutionalised canon for hairstyles was established, coinciding with the creation of administrative institutions. These codified hairstyles continued to serve as the norms for identifying members of the administration or signs of authority. By the end of the Old Kingdom, the hairstyles of the elite had been adopted by the lower officials of the increased bureaucracy and provincial elites as representations of their newly acquired power and status. Although initially the majority of the men had their hair cut short, modifications of short hair and the adoption of mid- and shoulder-length hair became progressively common. The use of certain hairstyles was restricted to the higher social offices, with longer hair being emblematic of power and divinity. Women, by contrast, initially had long hair with greater variety occurring by Dynasty I and a more restricted array from Dynasty II onwards. However, long hair was predominant among women of all social statuses in all periods. Long hair may have thus been related to the perception of women as mothers (responsible for childbirth and nursing), and hence their perceived role as directly linked with procreation and fecundity. Although the adoption of the tripartite by high officials was related to this ‘generative’ aspect of feminine hairstyles, it was primarily in imitation of the God Osiris and his regenerative powers.

This thesis questions what was the religious structure of the region of Najrān was during the period between 525 and 661 CE by examining the factors of forming the religious structure, how each religious community practised its religious life and the influence of Islam on this religious structure. It therefore consists of six chapters, Chapter one contains a discussion on primary and secondary sources relevant to the research questions. In Chapter two, the background on Najrān is given, in terms of its geography, demography, economy and political history prior to the period under research. The following three chapters after that investigate the religious aspects of polytheism, Judaism and Christianity in terms of origins, types of worship, rituals of worship and theological beliefs. The discussions also shed light on their religious leaders, places of worship and doctrinal sects. In Chapter six, the study debates how Islam influenced the religious structure of Najrān, by tracing its arrival and the policy of Muslim authorities to spread Islam among the Najrānite people. The thesis discusses the main features of the policy of the Muslim authority towards non-Muslims in terms of religion, security, economy and citizenship. It finally evaluates the impact of this policy on the lives of non-Muslim Najrānites. The thesis concludes that Najrān seems to represent a multi-religious society during the period under research. It points out that geographical, economic and political factors contributed towards making it. The thesis also deduces that each religious community established its identity which developed over the course of time to include places of worship, clergy, types of deity, doctrines, theological beliefs and rituals of worship, and that the domination of Islam clearly made the most important change in this multi-religious society by making Muslims the majority in the region.

Based on the missional experiences of the Wolaita Zone Kale Heywet Church (WZKHC) in Southern Ethiopia, this dissertation argues the indispensable nature of the holistic approach to mission in order to fulfil the missional responsibility of the church effectively. Balance must be kept between the two aspects of mission (evangelism and social concern) and they need to be integrated as working towards a single goal of proclaiming the Kingdom of God. In other words, neither of the two aspects of mission may to be magnified at the expense of the other nor should they be dichotomized as two unrelated parts. Mission emerges from the nature of God. Ever since the creation of the universe God has been at work and the church takes part in what he is doing. God's mission is holistic. Through Jesus Christ, He is working towards the redemption of the whole creation to its originally intended state. The research attempts to give attention to this concept as the Kingdom-oriented (Messio Dei) mission versus church-centered mission in light of holistic approach. To weigh the experience of the church (WZKHC) from the perspective of the Scripture, OT and NT analysis will be done in detail. Furthermore, the eschatological views pertinent to the final state of the creation and millennium will also be assessed in order to find out their contribution as a root of imbalance or polarization between evangelism and social concern. The aim of the study is to find out the factors that contribute to the imbalanced and non integrated approach to mission in the WZKHC in order to help the church regain the holistic perspective. This would be done mainly through qualitative research method, although quantitative approach is also employed rarely.<br>Thesis (M.A. (Missiology))--North-West University, Potchefstroom Campus, 2010.

Due to a steady increase in the number of asylum-seekers in Sweden over the past few years, the topic of immigration has generated increased attention. As a consequence, the political parties have recently presented a range of policy changes. Several of the policy proposals addressed the current housing situation for asylum-seekers and refugees. The aim of this master’s thesis is to highlight the areas of asylum immigration policy and housing policy, in an attempt to reveal overlaps and interrelationships which influence the establishment of asylum-seekers and refugees in their host society. By using a comparative discourse analysis, the thesis investigates the concepts of migration and domestic immigrant policies in a European context, focusing on Italy, the United Kingdom and Denmark. This is followed by an in-depth study of Sweden. The Swedish perspective is enriched by qualitative expert interviews and statistical data on migration and housing. The results from the gathered research emphasises the great influence of domestic housing policies have on asylum-seekers and refugees’ establishment. Each analysed country has structural barriers that restrict asylum-seekers and refugees from becoming established on the housing market. These policy barriers operate on different governance levels, which mutually affect each other. In turn, this situation complicates a holistic approach to create an effective immigrant housing policy.

Au XIXe siècle, le royaume des Ryûkyû (actuelle préfecture d’Okinawa au Japon) était à la fois tributaire de la Chine des Qing et sous la domination des shôgun Tokugawa (via le fief de Satsuma). Toutefois, il conservait une large autonomie politique. Cherchant un point d’appui en Extrême-Orient, et ne pouvant avoir accès aux ports japonais en raison de la politique de « sakoku », la France de la Monarchie de Juillet a fixé son attention sur ce royaume et y a envoyé à partir de 1844 des militaires ainsi que des prêtres des Missions étrangères de Paris. La situation ainsi créée dans le royaume fut aussi inédite que complexe ; d’un côté, les autorités des Ryûkyû surveillaient très étroitement les étrangers présents, qu’elles isolaient de la population locale par tous les moyens ; d’un autre côté, les Français profitaient de l’occasion qui leur était donnée pour observer de l’intérieur cette contrée encore peu connue de l’Europe et pour tenter de l’évangéliser. Ce premier contact aboutit à la conclusion d’une convention, le 24 novembre 1855, entre la France et le royaume des Ryûkyû. Si cette convention ne fut finalement jamais ratifiée, elle a eu un impact important sur la politique extérieure des Ryûkyû. Elle a également pesé sur les premières relations franco-japonaises<br>In the 19th century, the kingdom of Ryûkyû kingdom (now Okinawa Prefecture in Japan) was both dependent on Qing China and under the rule of Tokugawa shogun (via the Satsuma fief). However, he retained a broad political autonomy.Seeking a fulcrum on the Far East, and unable to access Japanese ports due to Sakoku’s policy, the France of the July Monarchy paid attention to this kingdom and sent military as well as priests of the Foreign Missions of Paris, as a result of which the situation in the kingdom became quite complex; on the one hand, the Ryûkyû closely monitored the foreigners by isolating them from the rest of the local population by all means. On the other hand, the French took advantage of the situation to focus on this barely known region and to try to evangelize it. This first contact led to the conclusion of a convention, on November 24, 1855, between France and the Ryûkyû kingdom. Despite the fact the convention was never ratified, it had as significant impact on the Ryûkyû’s foreign policy. It also affected the first Franco-Japanese relations<br>19世紀、琉球王国（現・沖縄県）は清の朝貢国であり、また薩摩藩を介し幕藩体制に組み込まれた「二重朝貢国家」であった。しかし、対外的には清（中国）との関係を前面に出すことで対日関係（薩琉関係）を隠蔽し、また国内においても一定の主体性を保持していた。同時期、東アジアにおける拠点を探していた七月王政下のフランスは琉球王国に注目し、1844年 、フランス海軍籍のアルクメーヌ号を派遣、パリ外国宣教会所属の宣教師を留置した。当時、ヨーロッパにおいて琉球王国の存在こそ知られていたものの、王国の特殊性―日中両属、特に薩摩藩との関係―は未だ解明されていない中での進出であった。海洋国家ゆえ、異国船の来航や遭難はままある事態であったが、西洋人の長期滞在は異例のことであり、琉球王府はアルクメーヌ号来琉によって作り出された新たな状況への対応を余儀なくされた。王府は異国人（フランス人宣教師）を隔離、彼らの行動を厳しく監視・制限するとともに、自国民へも異国人との交流や接触を禁じた。一方、フランス人宣教師達は滞琉中に国状の観察、現地語（琉球方言ならびに日本語）の習得に励むとともに、キリスト教の布教も試みていた。1855年11月24日、琉球王国とフランスは琉仏条約を締結した。この条約は結果的に批准されることはなかったが、条約の条項は1840年代におけるフランス人宣教師の滞琉経験を反映したものとなっており、またこの条約の締結によって琉球王府は自国の対外政策に変更・修正を加えた。1840年から1850年代のフランス人宣教師達の滞琉経験は1858年の日仏修好通商条約締結から始まる最初期の日仏関係に影響を与え、また活かされることになった。

archives@tulane.edu<br>Kant’s practical philosophy has two ideals, but Kant seems mostly silent on the connection between them: namely the Just State and the Kingdom of Ends. Religion within the Bounds of Mere Reason certainly gives a semblance of an answer, in claiming that we, as a community of humans, require the Just State in order to bring about (or ‘think of ourselves as in’) the Kingdom of Ends. However, Kant seems to also make it clear that every individual is capable of ethical reasoning prior to the civil condition (i.e., prior to the Just State). I argue that ethics is necessary for right, and thus that right is sufficient for ethics. The necessity of ethics is found in the creation of the Just State to begin with (and thus the system of right, itself, cannot exist without the pre-existing ethical faculty). The sufficiency of right is discovered through a kind of practice of the use of our practical reasoning (which I call ‘practical practice’) through balancing the important tension between cosmopolitan right and civil right, such that we become better at balancing an analogous tension between love and respect. Thus, in this dissertation, I argue that our individual attempt to achieve the Just State is sufficient (but not necessary) for considering ourselves self-legislating members of the Kingdom of Ends.<br>1<br>Julian Katz

Yes<br>Introduction: Approximately 700 000 people in the UK have dementia, rising to 1.2 million by 2050; one-third of people aged over 65 will die with dementia. Good end-of-life care is often neglected, and detailed UK-based research on symptom burden and needs is lacking. Our project examines these issues from multiple perspectives using a rigorous and innovative design, collecting data which will inform the development of pragmatic interventions to improve care. Methods and analysis: To define in detail symptom burden, service provision and factors affecting care pathways we shall use mixed methods: prospective cohort studies of people with advanced dementia and their carers; workshops and interactive interviews with health professionals and carers, and a workshop with people with early stage dementia. Interim analyses of cohort data will inform new scenarios for workshops and interviews. Final analysis will include cohort demographics, the symptom burden and health service use over the follow-up period. We shall explore the level and nature of unmet needs, describing how comfort and quality of life change over time and differences between those living in care homes and those remaining in their own homes. Data from workshops and interviews will be analysed for thematic content assisted by textual grouping software. Findings will inform the development of a complex intervention in the next phase of the research programme. Ethics and dissemination: Ethical approval was granted by National Health Service ethical committees for studies involving people with dementia and carers (REC refs. 12/EE/0003; 12/LO/0346), and by university ethics committee for work with healthcare professionals (REC ref. 3578/001). We shall present our findings at conferences, and in peer-reviewed journals, prepare detailed reports for organisations involved with end-of-life care and dementia, publicising results on the Marie Curie website. A summary of the research will be provided to participants if requested.<br>Marie Curie Cancer Care

No<br>The enactment of a third statutory union recognition procedure in Britain in 2000 led to a sharp rise and then fall in the number of new, largely voluntary, union recognition agreements being signed. This article examines and explains this trajectory, finding that the interaction of a weak procedure with its wider environment has led to a situation where the outcome of a reflexive law is heavily determined by the external balance of power in employment relations.