Academic literature on the topic 'Moral and ethical aspects of Western civilization'

Western civilization has probably reached an impasse, expressed as a crisis on all fronts: economic, technological, environmental and political. This is experienced on the cultural level as a moral crisis or an ethical deficit. Somehow, the means we have always assumed as being adequate to the task of achieving human welfare, health and peace, are failing us. Have we lost sight of the primacy of human ends? Governments still push for economic growth and technological advances, but many are now asking: economic growth for what, technology for what? Health care and nursing are caught up in the same inversion of human priorities. Professionals, such as nurses and midwives, need to take on social responsibilities and a collective civic voice, and play their part in a moral regeneration of society. This involves carrying civic rights and duties into the workplace.

In this article, the author examines the dependence of ethics on theistic foundations. The Western conception is that ethics is a result of a natural evolutionary process. The Modern West has never accepted or believed in any ethical system governed by religion, and modernity has tried to establish that the universal moral principles are independent of any metaphysical context. The modernity project and rising secularization have taken charge of the field, and religious significance has gone absent from the mainstream, on account of which many challenges have occurred in moral and ethical matters. We will also examine whether Modern Western Civilization has established an ethical code independent of religion and whether we should follow the Western Model, if any. Moreover, this article examines how ethics is a cause and consequence of the development of personality, and no ethical system is ever there without any religious foundations. Human beings are built on the essence of servitude, and virtues evolve from the foundation of servitude. Another area the article focuses on is the challenges faced by the Muslims and how Modern Western Civilization made morality appears as a result of social and psychological evolution. We also study the possibility and impossibility of Good without an omniscient and omnipotent authority. The absoluteness of moral principles and values and the necessity of consciousness are also discussed in this article.

Laboratory animals have been widely used in biomedical research for centuries, and there is as much debate about the validity and acceptability of it. Since ancient times there are rules and moral practices, the law fixes the responsibility for the cruel treatment of animals. Currently, developed countries have accepted laws to protect animals, which are implemented through sophisticated mechanisms. Worldwide there is a growing recognition that attention to the observance of animal rights is one of the indicators of the civilization of society. Unfortunately, in Russia, the question of legislative regulation of moral concepts of animal treatment is highly relevant. Currently, in our country, there is no an effective system of control and punishment for violations of the rules of treatment of animals, so that the government cannot effectively influence the institutions in which do not apply ethical and legal norms of work with experimental animals. In addition, in the schools of biomedical and veterinary science, not enough attention is paid to the teaching of bioethics and the ethics of experiment on animals, which makes the level of training of graduates not corresponding to the modern requirements of the civilized countries of the world. It is necessary to develop a new modern documentary base in accordance with the spiritual, scientific and legal guidelines adopted throughout the world, which will determine not only the world recognition of domestic scientific research but also will be a clear indicator of the level of development of morality and civilization of Russia.

Background: Moral distress has been identified as a significant issue in nursing practice for many decades. However, most studies have involved American nurses or Western medicine settings. Cultural differences between Western and non-Western countries might influence the experience of moral distress. Therefore, the literature regarding moral distress experiences among non-Western nurses is in need of review. Aim: The aim of this integrative review was to identify, describe, and synthesize previous primary studies on moral distress experienced by non-Western nurses. Review method: Whittemore and Knafl’s integrative review methodology was used to structure and conduct the review of the literature. Research context and data sources: Key relevant health databases included the Ovid MEDLINE, CINAHL, Web of Science, and Google Scholar databases. Two relevant journals, Nursing Ethics and Bioethics, were manually searched. Ethical consideration: We have considered and respected ethical conduct when performing a literature review, respecting authorship and referencing sources. Findings: A total of 17 primary studies published between 1999 and 2019 were appraised. There was an inconsistency with regard to moral distress levels and its relationship with demographic variables. The most commonly cited clinical causes of moral distress were providing futile care for end-of-life patients. Unit/team constraints (poor collaboration and communication, working with incompetent colleagues, witnessing practice errors, and professional hierarchy) and organizational constraints (limited resources, excessive administrative work, conflict within hospital policy, and perceived lack of support by administrators) were identified as moral distress’s stimulators. Negative impacts on nurses’ physical, psychological, and spiritual well-being were also reported. Conclusion: Further research is needed to investigate moral distress among other healthcare professions which may further build understanding. More importantly, interventions to address moral distress need to be developed and tested.

Civilization discourse is an alternative to the clash of civilizations. It is a form of positive interaction between civilizations that can lead to peace, cooperation and progress for all parties. Hence, surely there are similarities or differences in the perspective of all parties concerned about this concept because of differences in the fundamentals and sources held by these parties. This study intended to determine the extent of these similarities and differences in the civilization discourse concept according to Islamic and Western perspectives. This study was qualitative in nature and applied the content analysis approach. Findings show that similarity in values found in this concept was consistent with human instinct and humanistic values. However, differences that exists are from the source of this concept, which according to the Islamic perspective, involves certain laws because it is based on divine revelation from Allah SWT, while the West sees it solely from ethical and humanistic aspects.

The article studies relation between ethics and economics to what role moral and economic principles play in Islamic economics. The article includes introduction, two sections and conclusion. The first section discusses a relation between ethical norms and economics. We attempted to critically analyze moral and ethical norms proposed by the western economists such as Jean-Baptiste Say, Leon Walras, Alfred Marshal in XIX century. Muslim social scientist Ibn Khaldun and French thinker Jean-Jacques Rousseau proposed not to consider an individual only as economic unit but develop his other aspects and potential as part of their economic research. The second section considers how far ethical norms of Islamic economics were researched. The article emphasizes that norms and principles of Islamic economics derive from Quran and Sunnah, researches ethics of those economic principles. To be exact, we will determine that Islamic economics is based on fair trading, economic equality, property protection and scrutinize each that aspect. The research results will prove that moral and ethical norms play a crucial role in general economic science, ethical norms of Islamic economics consist an integral part of economic decisions and actions.

Culture and ethics are inextricably bound to each other. Culture provides the moral presuppositions and ethics the formal normative framework for our moral choices. Every ethical system, therefore, is ultimately a synthesis of intuitive and rational assertions, the proportions of each varying from culture to culture. There is also in every culture an admixture of the ethnocentric and the universal that is indissolubly bound to a particular geography, history, language, and ethic strain and is common to all humans as humans.

Postmodernism, which emerged in the 1960s, involves a wide range of fields and carries out all-round critical reflections on the foundation, tradition and other aspects of the development of modern civilization. Postmodern morality came into being with the popularity of postmodernism in western countries. It features obvious “de-universality” and provides a new mirror for reflec­tions on modern morality. Its progressive significance cannot be ignored. However, some postmodern moral concepts are becoming increasingly relativistic, even going to extremes, bringing about disturbances to society. Tracing the root of moral relativism back to ancient times based on the great history of its development, this study first sorts out the same gene of ancient Western mor­al relativism – using “skepticism” as a weapon against authority and dogmatism, and points out that the key of using moral rel­ativism lies in seeking the proper limit of “skepticism”. Then it draws forth the fact that postmodern morality started with “skepticism” and prevailed because of its “relativism”, pointing out that some postmodern morality moved toward moral relativ­ism because of persistence in “skepticism”, while some fall into a state of moral nihility by radicalising “skepticism”. If a crafts­man wants to do good work, he must first sharpen his tools. This study concludes with suggestions on how to use the “skepticism” of postmodern morality.

Purpose – The purpose of this study is to determine how Western business practitioners, specifically Australian accounting professionals, identify with the Chinese value concept of guanxi and the impact of their perceptions of guanxi on their ethical decision-making. This objective is predicated by a belief that aspects of guanxi are similar to the Western concepts of social networking and would be identified by practitioners as an organizational process providing positive benefits to those associated with its application. Further, it is anticipated that concepts of guanxi influence the way Australian accountants form ethical judgements and intentions, precursors to acceptable moral behaviour. Design/methodology/approach – A cross-sectional questionnaire based on a survey of 111 usable Australian accounting professionals was completed during 2012. A confirmatory factor analysis was used to validate each construct of guanxi before a path analysis was performed. Findings – Australian accounting professionals associate well with the favour-seeking aspects of guanxi, suggesting an affiliation with Western concepts of social networking. Both groups (i.e. public accountants and private accountants) reject rent-seeking guanxi as clearly unethical. Rent-seeking guanxi is seen to directly influence ethical judgement and intention; however, their favour-seeking guanxi attitudes do not influence ethical judgement or intention, regardless of employment type. Public and private accountants apply guanxi in a differential manner when determining moral intention. Public accountants are viewed as acting spontaneously without adequately considering the consequences (via the judgement phase), which appears to be a function of the nature of their personal association with the case study applied in this research. Originality/value – The research provides evidence that Australian accounting professionals relate to favour-seeking guanxi as representative of a broader notion of social networking. In this context, the guanxi instrument appears to be amenable to cross-cultural evaluations of group behaviour. Significant differences of opinion exist compared to the prior Chinese studies when unethical practices are considered. The guanxi instrument proves to be a useful tool when examining the group interactions involving Western professionals and also helps establish differences in moral constructions based on employment types.

Inefficiency or inadequateness of Western liberal democracy at home is not the problematic of the rest because they have not experienced it yet! ‘Minimal democracy’ is the problematic of the residents of authoritarian countries. Most of Muslim majority countries are under authoritarian regimes. They struggle to achieve the primary and minimal standards of democracy. The minimal democracy is the necessary condition for providing morality, ethics, justice, fairness, freedom, equality and rule of law. The record of Western liberal democracy for the rest in both periods – colonialism and postcolonialism – is not defendable, neither in support of democracy and human rights abroad nor in support of peace, morality and ethics in the globe. Comparing coexistence of Islam and democracy, Muslim conservatives, Muslim fundamentalists and Orientalists support inconsistency of Islam and democracy, and Muslim reformists advocate their consistency. Almost all of the so-called Islamic law are appropriate to the context of early Islam and do not fit the modern context. According to ethical-based Shari’a, democracy is the best available means for serving the moral purposes of Islam. Democracy offers the greatest potential for promoting justice, protecting human dignity, human freedom and emancipation. In this perspective, Shari’a, that is, ethical virtues, moral norms and standards of life are permanent, immutable, unchangeable and timeless. They are universal aspects of Islam. The Ethical-based Shari’a supports democracy strongly.

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This study maps the issues found inside of the cyberspace as well as the historical concept of ethics and morality. Within its first section, the main features of the cyberspace and social behaviour in the cyberspace are examined; thoughts and concepts of famous philosophers such as Aristotle, Thomas Aquinas, Kant, Hegel, Durkheim, Weber, Freud e Nietzsche are also discussed. The core objective of this mapping is to understand the dimensions and associations linked to the concept of ethics and morality. It also touches upon key questions such as the notions of: truth, good and evil, moral conscience, beauty as a virtue, as well as ethic, material and aesthetic values. Lastly, a model for analysing these notions and concepts with observations found in the cyberspace is proposed, based on the ideal type model by Max Weber
O estudo traz um mapa dos dilemas vivenciados no ciberespaço e mapas sobre os conceitos históricos da moral e da ética. Ele inicia-se com as evidências sócio-comportamentais e características do ciberespaço na atualidade. Percorre o pensamento de autores clássicos da filosofia, da sociologia e da psicologia, tais como: Aristóteles, São Tomás de Aquino, Kant, Hegel, Durkheim, Weber, Freud e Nietzsche entre outros. O objetivo deste mapeamento é compreender o conceito da moralidade e da ética em todas as suas dimensões e associações, percorrendo questões centrais do conhecimento, tais como: o conceito de verdade, a ideia do bem e do mal, o conceito da virtude associado a beleza, a consciência moral, o valor moral, o valor material, o valor simbólico e estético. Ao final deste estudo teórico, propõem-se um modelo de análise, com base no tipo ideal weberiano, relacionando os conceitos aos valores observados no ciberespaço

Thesis (MA)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This thesis takes Zygmunt Bauman’s book Modernity and the Holocaust as a point of departure in an attempt to show that genocides of the twentieth century are by-products of modernity, and not aberrations, as previously thought. Bauman’s work focuses on the distinctly modern nature of the Holocaust. Using the theory he develops in Modernity and the Holocaust, this thesis attempts to show, first and foremost, that the Holocaust is not the only example of modern genocide. By comparing and contrasting the Holocaust to another, more recent, genocide, namely the Rwandan genocide of 1994, it becomes clear that despite superficial differences between the two genocides, the Rwandan genocide is also a by-product of modernity. This conclusion has important implications, not only for the way in which we remember the Holocaust and the Rwandan genocide, but also for our understanding of evil and perpetrators of evil. Drawing on the work of Bauman and Hannah Arendt, especially with regard to the Eichmann case, chapter three investigates our traditional assumptions and expectations with regard to evil and perpetrators of evil and notes the unsettling differences between our assumptions and the modern reality. In order to truly understand the nature of perpetrators of modern genocide, it is important to look at the influence of morality on such perpetrators and the reasons why morality seems incompatible with modernity. In this regard, Haas’ book Morality after Auschwitz is of critical importance. Given the various failures and unexpected by-products of modernity, one has to wonder whether postmodernity would offer a better moral alternative to modernity. Chapter five investigates this supposition, and finds it wanting. Drawing yet again on Bauman, the notion of an ethics of responsibility is put forth as the only safeguard against modern evil.
AFRIKAANSE OPSOMMING: Hierdie tesis neem Zygmunt Bauman se boek Modernity and the Holocaust as ‘n beginpunt en probeer om te wys dat die volksmoorde van die twintigste eeu byprodukte, en nie afwykings, van moderniteit is nie. Bauman se werk fokus op die moderne eienskappe van die Holocaust. Deur gebruik te maak van die teorie wat hy in Modernity and the Holocaust ontwikkel, probeer hierdie tesis om, eerstens, te wys dat die Holocaust nie die enigste voorbeeld van ‘n moderne volksmoord is nie. Deur die Holocaust met ‘n ander, meer onlangse volksmoord, die Rwandese volksmoord van 1994, te vergelyk en te kontrasteer word dit duidelik dat ten spyte van die oppervlakkige verskille tussen die twee volksmoorde, die Rwandese volksmoord ook ‘n byproduk van moderniteit is. Hierdie gevolgtrekking het belangrike implikasies nie net vir die manier waarop ons die Holocaust en die Rwandese volksmoord onthou nie, maar ook vir die wyse waarop ons die kwaad (evil) en perpetrators of evil1 verstaan. Deur verder gebruik te maak van Bauman se werk sowel as die werk van Hannah Arendt, veral met betrekking tot die Eichmann saak, ondersoek hoofstuk drie ons tradisionele aannames en verwagtinge met betrekking tot die kwaad (evil) en perpetrators of evil en wys die onaangename verskille tussen ons aannames en die moderne realiteit uit. Ten einde werklik die aard van perpetrators van moderne volksmoord te verstaan, is dit belangirk om na die invloed van moraliteit op hierdie perpetrators of evil te kyk, asook die redes waarom moraliteit blykbaar teenstrydig is met moderniteit. Haas se belangrike boek, Morality after Auschwitz, word hier geraadpleeg. Gegewe die verskeie tekortkominge van moderniteit, moet ons wonder of postmoderniteit nie dalk ‘n beter morele alternatief bied nie. Hoofstuk vyf ondersoek hierdie stelling en vind dat postmoderniteit ook nie voldoende is nie. Laastens word Bauman weereens geraadpleeg en sy seining van ‘n etiek van verantwoordelikheid word voorgestel as die enigste beskerming teen moderne kwaad.
Harry Crossley Foundation

Since the introduction of the Choice on Termination of Pregnancy Act in 1996, research concerning abortion has primarily focused on public health issues or on the personal experience of women. The cultural and social context within which women experience a termination of pregnancy and in which services are offered has received less attention. The purpose of this study was to analyse public discourses around abortion in a low-income community in the Western Cape. Focus groups were used to gather data from three women’s and three men’s groups. The findings suggest that the agenda of pro-life discourses in this community is not always to defend the life of the fetus. Rather these discourses serve to protect, preserve and maintain the power of the traditional nuclear family, headed by the husband, over women’s reproduction and sexuality. Religious and moral arguments serve to disguise the gender issues at stake. However, instances also occurred where TOP was supported if the husband participated in the decision-making process. Therefore, his presence normalised abortion. Thus, the prevailing public discourses around abortion in this community either support or negate abortion in order to further the agenda of patriarchy.

Study project (BCur)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: Problem statement: The abortion regulation was implemented in 1997 before the necessary infrastructure was in place. The shortage of educated healthcare providers in abortion facilities led to uninformed women. Aims for this research was exploratory-describing of nature and was aimed on pre-abortion counselling to women with unwanted pregnancies in the state facilities in the Western Cape metropole to be evaluated from a nursing perspective. Methodology: Two samplings was done namely a 50% randomized, proportional stratified sampling from the State Health facilities in the Western Cape Metropole which offer abortion care service, as well as the non-randomized convenient sampling of pregnant women that received pre-abortion counselling. Data was gathered with the help of self compiled questionnaires. Quantitative data was analyse with the help of Statistika 7 and qualitative data according to Tesch’s approach. Results: Of the respondents 79% was between the age 16 and 30 and 72% was single. Although the Department of Health strives that abortion care services should be offered by a level 1 health facility, only 43% have been counselled through a registered nurse. While 49% consider preabortion counselling as important, 39% of the respondents received no, or information in groups regarding the termination of the pregnancy, 77% received information with regarding to the procedure and 50% was informed when they could go forth with normal activities. Approximately 54% received no information regarding post-abortion complications and 59% did not received a follow-up date. Approximately 68% of the respondents received information regarding family planning. Conclusion: It seems that pre-abortion counselling is not done according to guidelines and there is many gaps in the existing counselling methods in the different health facilities. Recommendations: Counselling should be based on the WHO and the Department of Health’s guidelines for abortion care. Nurses should be more involved in education programs. Abortion care facility’s should promote the total spectrum of abortion care and counsellors should receive special training and annually be re-evaluated.
AFRIKAANSE OPSOMMING: Probleemstelling: Die aborsiewetgewing is in 1997 geïmplementeer voordat die nodige infrastruktuur in plek was. Die tekort aan doeltreffend-opgeleide gesondheidswerkers in aborsiesorgdienste het tot gevolg gehad dat vroue oningelig is met betrekking tot aborsiesorgdienste. Doelwitte vir hierdie navorsing was ondersoekend-beskrywend van aard en daarop gerig om preaborsie berading aan vroue met ongewenste swangerskappe in staatsaangewysde fasiliteite in die Wes-Kaapse metropool te evalueer vanuit ‘n verpleegkundige perspektief. Metodologie: Twee steekproefnemings is gedoen, naamlik ‘n 50% ewekansige, proporsionele, gestratifiseerde steekproefneming van die staatsgesondheidsfasiliteite in die Wes-Kaapse metropool wat aborsiesorgdienste aanbied, sowel as ‘n nie-waarskynlike, gerieflikheidssteekproefneming van swanger vroue wat pre-aborsie berading ontvang. Data is met behulp van selfopgestelde vraelyste ingesamel. Kwantitatiewe data is ontleed met behulp van Statistica 7 en die kwalitatiewe data deur middel van Tesch se benadering. Resultate: Van die respondente was 79% tussen die ouderdom van 16 en 30 jaar en 72% was enkellopend. Alhoewel die Departement van Gesondheid strewe dat aborsiesorgdienste by ‘n vlak 1 gesondheidsfasiliteite aangebied word, het slegs 43% hul berading hier deur geregistreerde verpleegkundiges ontvang. Terwyl 94% pre-aborsie berading beskou as belangrik, het 39% óf geen, óf inligting in groepe ontvang betreffende die beëindiging van die swangerskappe, 77% het inligting ontvang met betrekking tot die prosedure en 50% was ingelig wanneer hul kon voortgaan met normale aktiwiteite. Sowat 54% het geen inligting ontvang betreffende post-aborsie komplikasies nie en 59% het nie ‘n opvolgdatum gekry nie. Sowat 68% van die respondente het wel inligting ontvang oor gesinsbeplanning. Slotsom: Dit blyk dus dat pre-aborsie berading nie volgens riglyne gedoen word nie en dat daar baie leemtes is in die bestaande beradingsmetodes in die verskillende gesondheidsfasiliteite. Aanbevelings: Berading moet gebaseer word op die WGO en die Departement van Gesondheid se riglyne vir aborsiesorg. Verpleegkundiges moet meer betrokke raak by voorligtingsprogramme. Aborsiesorgfasiliteite moet die totale spektrum van aborsiesorg kan behartig en aborsiesorgberaders moet spesiale opleiding ontvang en jaarliks her-evalueer word.

Thesis (MPhil (Journalism))--University of Stellenbosch, 2008.
With the advent of new communication technologies, traditional journalism has continually had to adjust to new contexts. In 2006, the Western Cape daily newspaper Die Burger established a blogging section as part of its website. Presently j-bloggers (journalists who are bloggers) still work according to Die Burger’s current ethical code of conduct. Yet the establishment of j-blogs at Die Burger has raised a number of questions regarding the ethical conduct of journalists in this medium. This study attempts to show that the mainstream ethical concepts of accuracy, fairness and the use of anonymous sources may be interpreted differently in the medium of blogging and explores the feasibility of a code of conduct for j-bloggers at Die Burger. Die Burger’s code of conduct is compared with various bloggers’ codes of conduct. The study argues that Die Burger’s code of conduct offers more comprehensive guidelines for journalists than most bloggers’ codes. These guidelines include protecting the newspaper’s reading public from harm. However, it was also found that the different interpretations of ethical concepts on blogs need to be considered in a code of conduct for j-bloggers. In this study, the composition of a code of conduct for j-bloggers was discussed with j-bloggers, print journalists and several other stakeholders at Die Burger. The participants in this study argued that a code of conduct for j-bloggers may be feasible but that it should operate in addition to Die Burger’s current code of conduct. Furthermore, this study argues two normative theories of the press – the social responsibility and democratic-participant theories – intersect in a discussion of ethical codes for j-bloggers. Using this theoretical framework, the study aims to describe specific guidelines for the ethical conduct of j-bloggers at Die Burger.

Thesis (MEd)--University of Stellenbosch, 2007.
ENGLISH ABSTRACT: “… education must seek to help pupils become morally just individuals” (Waghid, 2004b:535). South Africa, as a fairly young democracy, faces many challenges. Education of its youth into adults that can fulfil their obligations in a democratic society is but one of these challenges. A democracy can only be successful when a country’s citizens internalise basic values such as mutual respect and responsibility. Newspapers and news reports unfortunately tell of increasing moral decay amongst the youth of South Africa. In this research, various models of value education are critically evaluated in order to determine the best model for establishing values in the youth. Character education is discussed as a balanced and comprehensive approach to value education, and critical comments on the Manifesto on Values, Education and Democracy attempt to show its relevance for value education in practice. The increase in social problems such as poverty, single-parent families and AIDS orphans, leads to an increase in “at-riskchildren” in South Africa. This study therefore also investigates possible ways in which teachers can contribute to instilling positive values in at-risk learners. The establishment, development and internalisation of values are a long and intricate process in which schools, parents and society are all important stakeholders. This research shows the importance of cooperation between all role players to instil values in South Africa’s young people and that the process of value education slowly but surely shows results. Key concepts: values, value education, character education, youth at risk
AFRIKAANSE OPSOMMING: “Democratic citizenship requires that people cultivate mutual respect, warmth, friendship, trust, self-respect, dignity, generosity and compassion towards each other” (Waghid, 2004b:536). Suid-Afrika kom, as betreklik jong demokrasie, voor talle groot uitdagings te staan. Die opvoeding van die jeug tot volwassenes wat hulle plek in ’n demokratiese samelewing kan volstaan, is een van die uitdagings. ’n Demokrasie kan egter net slaag as basiese waardes soos respek en verantwoordelikheid by landsburgers geïnternaliseer is. Dagblaaie en nuusberigte skets ongelukkig ’n somber prentjie van morele verval onder die Suid-Afrikaanse jeug. In hierdie navorsing word verskillende modelle van waardeopvoeding krities geëvalueer, om te ondersoek watter model die beste resultate behoort te lewer in die vestiging van waardes by die jongmense van Suid-Afrika. Karakteropvoeding word bespreek as ’n gebalanseerde en omvattende benadering tot waardeopvoeding en die manifes oor waardes, opvoeding en demokrasie word krities bespreek om aan te toon in watter mate dit relevant is vir waardeopvoeding in die skoolpraktyk. Die toename van sosiale probleme soos armoede, enkelouer-gesinne en VIGS-wesies lei daartoe dat ’n toenemende aantal Suid-Afrikaanse kinders as risiko-leerders bekend staan. Daarom word in hierdie studie ook ondersoek ingestel na moontlike maniere waarop opvoeders positiewe waardes by risiko-leerders kan vestig. Die vestiging, ontwikkeling en internalisering van waardes is ’n langsame en ingewikkelde proses waarin die skool, ouers en die gemeenskap belangrike rolspelers is. Hierdie studie toon dat samewerking tussen die rolspelers baie belangrik is by die vestiging van waardes by Suid-Afrikaanse jongmense, en dat die proses van waardeopvoeding stadig maar seker resultate lewer. Trefwoorde: waardes, waardeopvoeding, karakteropvoeding, risiko-leerders

Thesis (MEdPsych))--University of Stellenbosch, 2010.
Bibliography
ENGLISH ABSTRACT: Teachers have been strategically positioned to mediate information that might lead to increased HIV and AIDS knowledge and preventative measures among school-based youth. This study attempted to understand such teachers' knowledge and attitudes within a particular social context using the Bio-ecological systems model of Bronfenbrenner. The systems model provided the framework for understanding teachers' knowledge and attitudes of HIV and AIDS given their choices in terms of background, knowledge, attitude, and their links with multiple systems. The study was conducted within the qualitative paradigm. Semi-structured interviews were conducted with thirteen intermediate phase primary school teachers from seven primary schools in Phillipi, Cape Town. This study showed that teachers were aware of being part of complex systems. They expressed their difficulties with teaching HIV and AIDS education in the classroom, particularly conditioned by cultural taboos. This study further showed that teachers. interactions, particularly with people living with HIV and AIDS, changed their knowledge of, and attitudes towards, HIV and AIDS and the teaching thereof. It also pointed to the dissonance between teachers' beliefs and behaviours in serving people living with HIV and AIDS. For some teachers, religious beliefs provided the means with which to deal with the HIV and AIDS pandemic. For others, particularly some female teachers, unequal gendered roles and expectations with regard to sex and sexuality in their communities had a direct impact on the spread of HIV and AIDS and safe-sex practices (knowledge) in their communities. Finally, teachers were actively and critically engaged with systems that impact upon them; particularly, the Macrosystem of the Education Department (in this case, the Western Cape), and the Microsystems of the societies and communities within which their schools were located. In summary, the study showed that a contextual, system-related approach to teachers in the classroom highlighted how they related to HIV and AIDS. Such complex, and inter-connected relations cannot be ignored by teachers, educators, policy-makers, material developers and trainers. More studies will give us a better model of the challenges and opportunities facing those who are helping stem the tide of the pandemic.
AFRIKAANSE OPSOMMING: Onderwysers is in 'n strategiese posisie om inligting oor te dra aan jong leerders wat sal lei tot meer kennis van MIV en ook sal voorkom dat dit versprei. In hierdie studie is onderneem om onderwysers se kennis en denkwyse in 'n besondere sosiale verband te verstaan, deur gebruik te maak van die Bio-ekologiese stelsels-model van Bronfenbrenner. Die stelsels-model voorsien die raamwerk om onderwysers se kennis en houdings van MIV/VIGS te verstaan, aangesien hulle keuses maak in terme van hulle agtergrond, kennis, denkwyse en hulle kontak met meervoudige stelsels. Hierdie studie is uitgevoer in die kwalitatiewe paradigma. Halfgestruktureerde onderhoude is uitgevoer met dertien intermediêre fase primêre-skool onderwysers by sewe primêre skole in Philippi, Kaapstad. Hierdie studie het bewys dat onderwysers bewus is daarvan dat hulle deel vorm van ingewikkelde stelsels. Hulle het te kenne gegee dat hulle dit moeilik vind om MIV/VIGS opvoeding te gee in die klaskamer, veral as gevolg van kulturele taboes. Hierdie studie het ook bewys dat onderwysers se interaksie, veral met mense wat met MIV/VIGS saamleef, hulle kennis van en houding teenoor MIV/VIGS, en die onderrig daarvan, verander het. Dit het ook die verskil tussen onderwysers se godsdienstige oortuigings en houdings uitgewys wanneer hulle in kontak kom met mense wat met MIV/VIGS saamleef. Sommige onderwysers het hulle godsdienstige oortuigings gebruik wanneer hulle met die MIV/VIGS pandemie gewerk het. Sommige onderwyseresse veral, het gevind dat ongelyke geslagsrolle en verwagtinge ten opsigte van seks en seksualiteit in hulle gemeenskappe 'n direkte invloed gehad het op die verspreiding van MIV/VIGS en veilige sekspraktyke in hulle gemeenskappe. Onderwysers was aktief betrokke by stelsels wat 'n invloed op hulle gehad het, veral die Makrostelsel van die Onderwysdepartement (in hierdie geval die Wes-Kaap), en die Mikrostelsels van die samelewings en gemeenskappe waar die skole hulself bevind. In opsomming, het hierdie studie bewys hoedat 'n kontekstuele, stelsel- verwante benadering tot onderwysers in die klaskamer in verhouding staan met kennis en houdings teenoor MIV/VIGS. Sulke komplekse en onderlinge verhoudings kan nie deur onderwysers, beleidmakers, materiële ontwikkelaars en afrigters geïgnoreer word nie. Verdere navorsing en studies sal vir ons 'n meer effektiewe model bied van die uitdagings en geleenthede wat onderwysers in die gesig staar en wat sal help om die pandemie hok te slaan.