Dissertations / Theses on the topic 'Ethic'
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1
Leard, Jason. "Ethics Naturally: An Environmental Ethic Based on Naturalness." Thesis, University of North Texas, 2004. https://digital.library.unt.edu/ark:/67531/metadc4458/.
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In this thesis I attempt to base an environmental ethic on a quality called naturalness. I examine it in terms of quantification, namely, as to whether it can quantified? I then apply the concept to specific areas such as restoration and conservation to create an environmental ethic and to show how such an ethic would be beneficial in general, and especially to policy issues concerning the environment. The thesis consists of three chapters: (1) the definition of nature and natural by way of a historical approach; (2) the place of humans in this scheme; and (3) the place of value and the discussion concerning quantification.
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Nelson, Michael Paul. "The land ethic : a theory of environmental ethics defended." Thesis, Lancaster University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246100.
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White, John Bentley. "Sport and Christian ethics : towards a theological ethic for sport." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5992.
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From the time of the early church to the present century, Christian assumptions about and theological responses to sport have been problematic. In the present century, evangelicals in North America lack a developed theological ethic about how Christians should regard modern sport--the practices, purposes, and values. What little theology there is, is an uninformed folk theology of muscular Christianity in which the primary means of evaluating sport is in terms of its instrumental utility with no recognition of goods that might be internal to sport. In this thesis, I formulate a modest Christian ethic for sport as a way toward reimagining sport in the Christian life as an embodied, penultimate good. I have chosen Augustine, John Paul II, and Dietrich Bonhoeffer as the three primary interlocutors with whom to shape a theological discourse about and construct for modern sport. Together, they assist in exploring fundamental convictions of the Christian tradition and determining what bearing these should have on Christian moral reflection and deliberation on this cultural activity. In chapter one, Augustine‘s ethic is organized around three integral motifs: God and happiness, ordered and disordered loves, and the use and enjoyment of goods. By beginning here, a Christian ethic addresses the charges against Augustine‘s idealism set in the historical context of ancient Rome where the Christian tradition first engaged sport extra-biblically. These motifs lay the groundwork for how a Christian might relate to sport. In chapter two, I examine an exemplary modern attempt—by the American philosopher Paul Weiss—to give a moral and philosophical account of sport. Weiss develops a philosophy of sport around themes derived from classical Greek literature, including bodily excellence, anthropology, and teleology. Weiss‘s Greek ideals and philosophical categories function as heuristic tools because many issues of modern sport are connected in a variety of ways to these ancient Greek ideals. Weiss forms a bridge historically and philosophically to thicken our description of modern sport, to refine this thesis‘s analysis of some important categories native to modern sport, and to focus on what this phenomenon entails for a Christian ethic today. In chapter three, I engage with John Paul II's complex and rich account of the internal moral and theological goods of sport. John Paul II's personalism provides a much stronger basis for analyzing the goods intrinsic to sport than does Weiss--one that is, moreover, consistent with (while building on) the Augustinian foundation laid in chapter one. I demonstrate that in John Paul II's theology of sport, sportive actions find a significant analogue in the Christian doctrine of creation in relation to the body of the athlete, in which perspective sport may be seen as sign and gift shared with other embodied sportspersons. I propose that sport is an ontic-embodied good and gift that is only properly conceptualized in a Christian ethic, an ethic in which the pursuit of excellence is an objective that fulfils the dignity and worth of the whole human person. By contrast, Paul Weiss' philosophy of sport instrumentalizes embodied pursuits, such as sport. In chapter four, Dietrich Bonhoeffer‘s Christological basis for Christian ethics serves to repair the persistent problem of dualism—two-sphere thinking—for modern muscular Christianity. Bonhoeffer‘s comprehensive vision of reality places Christ at the center of life and existence so that the question of the good becomes the realization of the reality of God in Christ. Therefore, a Christian ethic does not justify how the reality of God in Christ relates to sportive culture by appealing either to the sacred or secular, but justification is in Christ, since He has drawn and holds it all together. In chapter five, I continue with the problem of modern muscular Christianity in order to constructively reimagine how to relate the reality of Christ as the ultimate to sportive reality, the penultimate. This eschatological paradigm further organizes the final chapter in two important ways. First, the logic of sport is often governed by alien ends and loves. Augustine‘s ethic refines this problem as a matter of how the practice of sport can educate our desires according to competing teloi. Second, I elucidate the importance of St. Paul‘s sport metaphor (1 Cor 9:24-27) as another angle for interpreting and ethically engaging the complex lived experience of sport itself. This sport metaphor functions eschatologically to integrate sport and the Christian life and to ennoble this activity as a practice for moral and spiritual formation.
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Бурлакова, Ірина Михайлівна, Ирина Михайловна Бурлакова, and Iryna Mykhailivna Burlakova. "Ethic of economy." Thesis, Видавництво СумДУ, 2004. http://essuir.sumdu.edu.ua/handle/123456789/23049.
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Cook, Elizabeth Annette. "The land ethic." access full-text online access from Digital Dissertation Consortium, 2006. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3247127.
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McMurray, James. "The ethnic as ethic : education choices amongst the Uyghur of Xinjiang." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/68637/.
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This thesis is about education in Xinjiang, the choices available to students and parents, and the factors taken into account when making these choices. The subject of language tuition and use has increasingly assumed a central position in the resentment felt by much of the Uyghur population of Xinjiang towards the Chinese government and the Han population. The long-term, policy-driven increase in the use of Mandarin in schools in Xinjiang has accelerated in the last decade as those which have previously used the Uyghur language for the majority of teaching have steadily been converted into bilingual institutions. This change has significantly reduced the linguistic options for Uyghur parents, as ‘bilingual' schools are substantively similar to Chinese-language schools. Mandarin, as the primary language of government and trade in China, is widely recognised by Uyghur parents and students as essential to career success in contemporary Xinjiang and the Uyghur language is not existentially threatened. Nonetheless, this change is lamented by many, even those who chose bilingual or Chinese-language education for their own children. This ethnographic work, largely set in the regional capital of Urumqi, explores the disparity between materially self-interested choices and this sentiment. Contextualising the subject of education against the background of the Uyghur people's general interaction with the Chinese people and state, the thesis contends that there is a communally-maintained avoidance of all influences perceived to be Chinese, and that this avoidance is best understood in ethical terms. Utilising the work of Alasdair Macintyre (1981), it argues that the maintenance of difference from the Han, in the context of a narrative understanding of history which represents all Chinese influence as destructive or dangerous, has come to be understood amongst the Uyghur as virtuous in itself. With evidence drawn from 18 months of fieldwork in Xinjiang and interviews with parents, students and educators, it examines how attempts to maintain this virtue play out against other values and concerns in the choices they make about schooling.
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Talbot, Sally. "The ethic of care: Critical and constructive transformations of ethics and epistemology." Thesis, Talbot, Sally (1996) The ethic of care: Critical and constructive transformations of ethics and epistemology. PhD thesis, Murdoch University, 1996. https://researchrepository.murdoch.edu.au/id/eprint/50481/.
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Too many versions of the ethic of care miss what I consider to be the crucial insight of the original work of both Gilligan and Noddings: that the concrete, everyday response of care provides the grounds for a radical critique of prevailing liberal moral theory and for a transformed understanding of both ethics and reason. Liberal moral theory, I argue, explores the ethical potential of a form of rationality which celebrates the capacity to think in an abstract, universal and impartial way. The ethic of care, like liberal ethics based on duty, utility and contract, is also grounded in a set of epistemological assumptions. My assertion is, however, that the epistemological assumptions grounding care are not those privileging abstraction, universality and impartiality. Liberal moral theory insists on the notion of truth as a universal and unitary regulatory ideal, on the autonomy of separate knowing individuals and on the establishment of a common language.
The moral understandings of care, by contrast, locate truth in the elaboration of the particular contexts in which we function as knowers, identify knowers as selves-in-relation and seek out particular shared interests as the basis of a commonality in which to see together. The moral understandings of care entail a radical critique of the ethical and epistemological axioms of liberalism. From this critique, I draw an account of the ethic of care which both informs and is informed by partial reason. Although the sufficient conditions for caring are not quantifiable, I show that a number of ethical and epistemological imperatives can be drawn out of the endeavour to know and to care well. These imperatives suggest that creating and sustaining shared beliefs systems, mutual understandings and intersubjective agreements might be understood as the processes of selves-in-relation, for whom neither ethics nor epistemology is immutable. Drawing insights from feminist and non-feminist critics of liberal moral theory, from feminist moral theorists and epistemologists and from feminist post-colonial writings, my thesis establishes that the elaboration of an ethic of care can be a transformative project.
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Burchett, Kyle L. "Anthropocentrism as Environmental Ethic." UKnowledge, 2016. http://uknowledge.uky.edu/philosophy_etds/12.
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Ever since the environment and nonhumanity became major ethical topics, human-centered worldviews have been blamed for all that is morally wrong about our dealings with nature. Those who consider themselves nonanthropocentrists typically assume that the West’s anthropocentric axiologies and ontologies underlie all of the environmental degradations associated with our species. On the other hand, a handful of environmental philosophers argue that anthropocentrism is perfectly acceptable as a foundation for environmental ethics. According to Bryan Norton’s convergence hypothesis, "If reasonably interpreted and translated into appropriate policies, a nonanthropocentric ethic will advocate the same [environmental] policies as a suitably broad and long-sighted anthropocentrism" (Norton 2004:11). Norton notes that although adherents to either ism may disagree about the relative importance of the various reasons they have for advocating such policies, they nevertheless share an equal commitment to protecting the environment. Because any form of anthropocentrism must fundamentally favor humanity over nonhumanity, nonanthropocentrists are nevertheless concerned that such favoritism is "nothing more than the expression of an irrational bias" (Taylor 1981:215). They reason that only a nonanthropocentric ethic can guarantee that policies do not arbitrarily favor humans when their interests conflict with those of nonhumans. I argue that critics of convergence fail to appreciate that Norton’s hypothesis is limited to ideologies that he deems "reasonable" and "suitably broad and long-sighted," or else they misapprehend what these terms imply. When it comes to ethics, nonanthropocentrists and anthropocentrists alike vary along a continuum according to whether their overriding intuitions are more aligned with individualistic or collectivistic axiologies and their associated timescales. The most unreasonable, narrow, and short-sighted ideologies are those that are the most individualistic. It is at the collective end of the continuum that Norton’s proposed convergence takes place. I defend a version of anthropocentrism that I term ecological anthropocentrism.
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Бурлакова, Ірина Михайлівна, Ирина Михайловна Бурлакова, and Iryna Mykhailivna Burlakova. "Ethic approaches in economy." Thesis, Вид-во СумДУ, 2007. http://essuir.sumdu.edu.ua/handle/123456789/17411.
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Erbaugh, James Thomas. "Understanding the Land Ethic." Miami University Honors Theses / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1209132376.
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Lee, Jennifer E. "Work Ethic in Rats." Connect to full text in OhioLINK ETD Center, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1264716770.
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Thesis (M.A.)--University of Toledo, 2009.Typescript. "Submitted as partial fulfillment of the requirements for The Master of Arts in Psychology." "A thesis entitled"--at head of title. Bibliography: leaves 19-20.
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Doerksen, Paul Giesbrecht. "The church is an ethic, ecclesiology and social ethics in the theological ethics of Stanley Hauerwas." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0026/MQ52032.pdf.
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Disparti, Josephine. "Ethics education in baccalaureate nursing programs: instructional strategies for an ethic of care /." Access Digital Full Text version, 1991. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11168122.
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Thesis (Ed.D.) -- Teachers College, Columbia University, 1991.Typescript; issued also on microfilm. Sponsor: Thomas A. Leemon. Dissertation Committee: Mary Mowrey-Raddock. Includes bibliographical references: (leaves 119-141).
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CAMARGO, GUSTAVO ARANTES. "NIETZSCHE: FOR A TRAGIC ETHIC." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2008. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=11776@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORFazer a crítica da moral implica em pensar a filosofia que lhe dá o estatuto de verdade. Implica em saber por que sempre se tentou estabelecer um determinado valor moral como melhor do que outro. Desvendar o papel que filósofos e sacerdotes tiveram neste processo é mais do que um trabalho de filosofia. A partir de um método genealógico, Nietzsche trará para seu campo a psicologia (para pensar os afetos que se escondem por trás dos valores), a filologia (para pensar a linguagem pela qual se faz acreditar na moral) e a pesquisa histórica (para apresentar a história da moral e seu desdobramento contemporâneo). Tamanha crítica se apresenta modernamente como a morte de deus, que terá conseqüências em relação à falta de credibilidade da moral a partir de então. A hipótese da vontade de potência, assim como a proposta do super-homem e o pensamento do eterno- retorno são os pontos-chave daquilo que o filósofo apresenta como alternativa ao niilismo de uma ausência de valores. A esta proposta chamaremos de ética.
For doing a critic of moral, Nietzsche first has made a critic of the idea of true, because was that conception the ground of the moral. Nietzsche has looked for the whole played by philosophers and priests in this history and made his genealogy of moral. This work has a lot of different field like psychology (to found the affect behind the value), philology (to know the whole played by the language) and history (to show the way the moral has won and the problems of the contemporary world). This crisis of the contemporary world is presented with some concepts like the death of god, nihilism, and his ethic is understood by the overcoming of this situation with the concepts of will to power, eternal recurrence and super- man.
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Freelin, Jeffrey M. "Toward a naturalized virtue ethic /." free to MU campus, to others for purchase, 2001. http://wwwlib.umi.com/cr/mo/fullcit?p3036826.
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Stephenson, Erik H. "The ethics of authenticity : Heidegger's retrieval of the Kantian ethic in Being and time." Thesis, University of Ottawa (Canada), 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015480233&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Hoopfer, Donna L. "Advancing an integrated ethic for nursing." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0002/NQ34779.pdf.
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Pearmain, Charles. "Authenticity : an ethic of capacity realisation." Thesis, University of Warwick, 2007. http://wrap.warwick.ac.uk/2427/.
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My interests lie in consideration of conceptions of authenticity and inauthenticity from the perspective of ethical theories which conceive of the good for man with reference to human nature and concomitant beliefs regarding the most appropriate realisation of human capacities. Here, I find particular interest in the philosophical styles embodied by the existentialist and Lebensphilosophie movements. Such approaches sit outside the traditional frames of reference provided by deontological and utilitarian approaches to ethical reasoning and yet do I shall argue, share significant similarities with ancient aretaic styles of ethics. Here, I take Aristotle to represent those aspects of ethical thought which are quintessentially of this period of intellectual history. I find not merely points of comparison but a fruitful way in which to re-examine the thought of thinkers such as Nietzsche, Scheler, Heidegger and Sartre with reference to styles of ethical enquiry which place primacy upon an objective conception of happiness which centres upon the appropriate realisation of human capacity understood with reference to Aristotle's Function Argument. I argue that phenomenological analysis shares a conception of self-perspicuity in which the agent reflects upon the full contents of their conscious experience. By this means, certain self-delusions which impede entry into the ethical life, may be removed. Additionally, whilst Aristotle's 'non-law' conception of ethics shares with existentialist thought an understanding of the human situation and its normative concerns in isolation from dualistic and theistic metaphysical speculation, such philosophy is still able to provide clear and objective ethical standards - standards often lacking within existentialism. For instance, whilst Nietzsche's pronouncement of the 'death of God' signals the death also of Christian morality, we find that such philosophy is not without normative implications and in fact can be derived to a large degree from assent towards a radical and more severe ethical self-discipline. Indeed, central certainly to the thought of Nietzsche, Heidegger and Sartre is an understanding of the role of self-deception in the human condition. Here a useful distinction may be made between those types of self-deception which may be understood as structural that is to say which are representative of an essential characteristic of human being at the abstract level - and those types of self-deception which may be described as 'motivated' or 'psychological' which relate to more specific types of self-deceptive engagement. I believe it is useful to examine both Nietzsche, Heidegger and Sartre through the lens of such interpretation, I find for instance that it is of use to examine the early Sartre as having a purely structural interpretation of bad faith (described by Jeanson as 'natural' bad-faith) whilst moving towards a psychological account in his later work, an account which has more specific moral implications with the possibility of 'willed conversion' to authenticity (Santoni). Additionally with Nietzsche, we also find a similar distinction between a self-deception which is in some sense preconditional and a motivational account of self-deception in which the agent infused with ressentiment falsifies reality in favour of subjective needs which are ultimately destructive of life-enhancement. In this sense the vicious individual can be said to have achieved merely a false optimum, and moreover, false from an objective standpoint.
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Dalzell, Timothy Wayne. "The Anabaptist Purity of Life Ethic." Thesis, North Texas State University, 1985. https://digital.library.unt.edu/ark:/67531/metadc331869/.
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This dissertation establishes that the Evangelical Anabaptists lived a noticeably distinctive Christian life when compared with their peers, accounts for their committed pursuit of holiness, and describes the outcome of that commitment. The sources used include the arranged archival source material in the Tauferakten, confessions, tracts, letters, debates, martyrologies, miscellaneous writings of the Anabaptists, and subsequent scholarship on the subject.
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Herbel, Oliver. "Toward an Orthodox Christian hunting ethic." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Kusina, Jeanne Marie. "Interconnection as an Ethic of Generosity." See Full Text at OhioLINK ETD Center (Requires Adobe Acrobat Reader for viewing), 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=toledo1083714749.
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Thesis (M.A.)--University of Toledo, 2004.Typescript. "A thesis [submitted] as partial fulfillment of the requirements of the Master of Arts degree in Philosophy." Includes bibliographical references (leaves 78-81).
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Lockwood, Renee. "The commercial ethic and corporate religion." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11630.
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The relationship between religion and economics has been explored by scholars since Max Weber’s seminal work The Protestant Ethic and the Spirit of Capitalism (1905). In the late twentieth century, theorists began to focus particularly on the impact of consumerism on Western religiosity, demonstrating the manner in which traditional religious beliefs and practices are making way for a broader ‘spiritual marketplace’ in which consumers are able to ‘pick and mix’ those elements of religion which they find most appealing. The New Age movement is most commonly the subject of these discussions, though recent scholarship has offered the terms ‘spiritualities of life’ and ‘progressive spiritualities’ as more nuanced alternatives. Another aspect of this relationship that has sparked interest from the academy, particularly since the 1990s, is the merging of corporate culture and spirituality. Observations of this phenomenon are often made through a similar lens, with the New Age paradigm most often employed to describe the kinds of beliefs and practices circulating the corporate sector. Whilst in the early twenty-first century several texts promoting ‘spirituality’ in the workplace exist, these are almost always composed either by non-academic authors writing from within the field of business, or by theologians encouraging religious practices at work. When it comes to etic, sociological analyses, more cynical approaches are the norm. Spirituality in the workplace is commonly analysed as profit-driven, designed to promote worker efficiency and improve sales. The fact that many ‘spiritual’ products are marketed as doing just this certainly seems to justify these perspectives. However, less easy to validate are the implications of the ‘inauthentic’ nature of workplace spirituality, and the clearly problematic dichotomies of ‘real’ versus ‘fake’ religion such analyses carry. Consequently, this thesis aims to avoid moralising whilst exploring these currents, and to focus instead on unpacking the problems of ‘corporate religion.’ This process begins with an in-depth analysis of the core aspects of these corporate spiritualities; namely the ‘sacred’ and soteriological forms that exist within them, as well as the specific values they promote. The concepts of ‘ultimate subjectivity,’ ‘soteriological relocation,’ and ‘ontological soteriology’ are offered, and illustrated to be new and important characteristics of modern Western spirituality. It is also concerned with the creation of the ‘commercial ethic,’ and its relationship to the phenomenon of ‘corporate religion.’ While the roots of these phenomena run deeper than the scope of this thesis allows, the roles of certain socio-cultural forces of the twentieth century in their formation are explored. Two culture streams in particular are identified as being seminal in the creation of these new spiritual and ethical realities. The first, that of humanistic psychology, is shown to have contributed profoundly to the creation and perpetuation of ‘ultimate subjectivity;’ the idea of the ‘authentic self’ representing a new form of the sacred and the absolute arbiter of change. Further, the early humanistic psychologists are shown to have promoted particular values including spontaneity, creativity, playfulness, courage, autonomy and rebellion, as means of finding ‘salvation’ from the crises of modernity. The second culture stream, which includes marketing, consumer and business culture – all elements of consumer capitalism – is revealed to have been equally responsible for the perpetuation of these ideas in modern Western consciousness. While this may seem ironic, considering the rejection of corporate culture by many humanistic psychologists, a deeper analysis shows the existence of a dialectic between these seemingly divergent fields, resulting in the synthesis of the modern commercial ethic. In exploring the first culture stream, that of psychology and the Human Potential Movement, the work of Erich Fromm and Abraham Maslow is primarily investigated. In the analysis of the second, that of consumer culture, marketing and business, two authors are primary. First, Thomas Frank’s discussion of the relationship between ‘counter-culture’ values and marketing is discussed. Secondly, John Grant’s New Marketing Manifesto is shown to reflect the manner in which commercial ethic values are fundamental to business and marketing success, having been subsequently promoted through Western culture. Two key methodological frameworks are employed to frame these analyses. Firstly, Charles Taylor’s theory of the ‘massive subjective turn of modern culture’ lies at the heart of the primary arguments presented here. Secondly, Berger and Luckmann’s model of reality construction represents the scaffolding for the theory of the creation of the commercial ethic, as humanistic psychologists and marketing professional are viewed as experts responsible for the permeation of commercial ethic values throughout Western culture, as well as new, temporal, ontology-based forms of the sacred and salvation. Having examined the creation of these new spiritual realities, and their solidification within contemporary Western consciousness, the nature of the corporate religious forms that uphold them will be explored. This will begin with the problematizing of much of the sociological methodology concerning secularisation, rationalisation, and the function and social significance of new religious forms in Western late modernity. In particular, theories that promote the demoralisation perspective – the understanding that rationalisation and the utilitarian individualism promoted by modern consumer capitalism inevitably result in the death of religion – are scrutinized. More specifically, the hypothesis that the nature of rationality is inherently not conducive to the creation of religion is challenged. Arguing from the understanding that religion both reflects and emerges from society, seemingly ‘rational’ forms of religion existing within bureaucratised, corporate environments are presented as empirical challenges to these theses. These spiritualities are shown to function in much the same way as traditional religious forms, unifying participants through shared values and beliefs, offering salvation from the crises and malaises specific to the cultural context, and upholding a particular form of the sacred; the authentic Self. Having illustrated the significance and validity of these new religio-spiritual forms and their relevance to the academy, a detailed description of the corporate religious milieu will be offered. Potential typologies and categorisations of corporate religion are evaluated, and examples of these spiritual forms presented in order to highlight the scope of the phenomenon. Finally, a case study of a corporate religious form, ‘Landmark,’ is presented.
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Gorman, Charles Allen, and John P. Meriac. "Examining the Work Ethic of Correctional Officers Using a Short Form of the Multidimensional Work Ethic Profile." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/539.
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The work ethic construct has seen increased research attention in recent years and has been applied to a host of different settings. In this study, the work ethic of correctional officers (COs) was examined. Compared with other occupational samples, COs generally endorsed higher levels of work ethic across several of the dimensions. Also, we found that the measurement properties of the Multidimensional Work Ethic Scale–Short Form (MWEP-SF) were comparable to those presented in previous studies. Implications for future research and the relevance of work ethic in a corrections context are discussed. In addition, study limitations and future directions are addressed.
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Vena, Christopher J. "Beyond Stewardship: Toward an Agapeic Environmental Ethic." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/16.
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Peter, Elizabeth Helen. "Trust, a feminist ethic for nursing practice." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35281.pdf.
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Robinson, Daniel Blake. "Nietzsche's Ethic: Virtues for All and None?" Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429128387.
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Simpson, Juanita Mae 1950. "The theoretical foundations for an environmental ethic." Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/288978.
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In this dissertation I have been concerned to conduct an analysis into the theoretical role played by the concept of intrinsic value as it has been invoked by various foundations for an Environmental Ethic. Within this analysis, I have distinguished between a metaphysical conception of intrinsic value, having to do with its ontological status, and a normative conception which abstracts from any questions pertaining to ontology and pertains solely to questions of normativity and moral obligation. I have noted a symmetry between certain earlier metaethical dialogues (Sidgwick and Moore) and the more recent debates concerning value's ontology in the domain of environmental value theory. I believe that the latter day Last Person thought experiment mirrors the challenge given by Sidgwick to which Moore responded with his Beautiful World analysis. Theorists have conflated a requirement for a noninstrumentalist (intrinsic) value with the requirement for a strongly objectivist ontology for value. Hence, theorists believed that what was required was a nondispositionalist, internal notion of value... a value abstracted from any evaluative stance or even any possible evaluative stance. I show that this confusion is expressed in the present dialogue of environmental ethics. After assessing the role played by the notion of intrinsic value, I inquire into a coherent form of this notion and offer a revised theoretical framework or foundation for an environmental ethic by offering a revised account of its logical status.
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Tomat, Gianluca <1990>. "The request for ethic wine in France." Master's Degree Thesis, Università Ca' Foscari Venezia, 2014. http://hdl.handle.net/10579/5016.
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The object of this thesis is that of analyzing how a company can outperform competition by
adopting an innovative perspective to the retail channel management.
I will do an analysis of existing literature with respect to the matter, and try to find analogies and
contrasts with the real world situation.
The ultimate goal is that of understanding what is the key factors that guide consumers behavior in wine purchase choices.
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Skalbeck, Paul A. "Key components to an effective ethics training program." Menomonie, WI : University of Wisconsin--Stout, 2007. http://www.uwstout.edu/lib/thesis/2007/2007skalbeckp.pdf.
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Stien, Emilie. "L'impact de la culture sur le comportement de consommation : modélisation d'un comportement de consommation éthique ethnique." Thesis, Artois, 2012. http://www.theses.fr/2012ARTO0105/document.
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Les études sur le comportement de consommation ont reconnu l’influence de la culture. L’anthropologie a enrichi l’approche de la culture via les études in situ et a permis d’appréhender le caractère mouvant de celle-ci. De plus, elle a mesuré l’impact des variables situationnelles sur la force de l’ethnicité des consommateurs. Les études sur l’éthique sont plus récentes et modélisent la prise de décision éthique en montrant l’influence des variables personnelles et environnementales.Face à un environnement de plus en plus multiculturel et une intensification des préoccupations éthiques, la présente thèse a conceptualisé un modèle de comportement de consommation éthique-ethnique afin de répondre à la question de recherche suivante : l’environnement culturel et les caractéristiques individuelles influencent la philosophie morale individuelle, les critères de choix, le comportement et la consommation éthique et ethnique. L’étude, administrée par questionnaire sur 969 individus associe l’éthique au comportement ethnique pour la première fois. Les résultats montrent que les personnes fortement attachées à un groupe culturel et à des normes culturelles sont également plus sensibles aux critères éthiques et ethniques dans leurs intentions d’achat ce qui confirme le rôle du groupe dans la construction de la personnalité. La force de l’identité ethnique influence à la fois les comportements (ce qui est un des apports de cette étude) et les consommations éthique et ethnique. Néanmoins, la prise de décision éthique a une influence indirecte sur les comportements éthique et ethnique : cette relation est médiatisée par des critères de choix. Les implications managériales sont de plusieurs ordres : tout d’abord, les entreprises ont intérêt à communiquer sur les dimensions éthiques de leurs produits ethniques et par ailleurs, cette étude montre l’intérêt de développer des offres dites d’ « expériences de consommationResearch recognizes the influence of culture on consumer behaviour. Anthropology has developed the culture approach thanks to in situ studies and has allowed to grasp her moving nature. Moreover, it has measured the impact of situational variables on the strength of ethnic identity’s consumers. Studies on ethics are more recent and model the ethical decision making including the influence of individual and environmental characteristics. Facing an environment more and more multicultural and a growth of ethics concerns, the present thesis has conceptualized a model of ethic-ethnic consumer behaviour in order to answer the research question: cultural environment and individual characteristics influence the individual moral philosophy, the choice criterias, the behaviour and the ethic-ethnic consumption. The study, managed by a survey on 969 respondents, associates ethics and ethnic behaviour for the first time. Findings show that persons strongly attached to their cultural group and their cultural values are also more sensitive to ethics and ethnics criterias in their purchase intentions, which confirms the importance of the group in the personality construction. The strength of ethnic identity influence behaviours (which is a contribution of this study) and ethic and ethnic consumptions. Nevertheless, the ethical decision making has an indirect influence on the ethic and ethnic behaviours: this relation is mediatised by choice criterias. Management implications are numerous: first, firms have interest to communicate on the ethical dimensions of their ethnic products and secondly, this study shows the interest to develop offers based on “consumption experiences”
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Rainville, Nell P. Thurlow. "The ethic of care and global economic exploitation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq24898.pdf.
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Heintz, Monica. "Changes in work ethic in post-socialist Romania." Thesis, University of Cambridge, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288813.
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Blowfield, Michael Ernest. "Ethical trade : the negotiation of a global ethic?" Thesis, University of Sussex, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288780.
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Winter, Carol L. "Women Superintendents, the Feminist Ethic, and Organizational Leadership." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent147946489356245.
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Renehan, Cynthia Lee. "Teacher Leaders: Demonstrating the Ethic of the Profession." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/32008.
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Educational AdministrationEd.D.
This case study investigated the ethic of the profession, one of the four ethical frameworks used for ethical decision-making in education. Typically, this line of research is applied to school administrators; however, this investigation extended this research to teacher leaders by examining their daily practice. Out of a pool of thirty-six respondents, nine teachers were chosen to participate in the study. These teacher leaders were employed in urban, exurban, and suburban school districts, with experience levels varying from three to thirty-three years. Participants were required to complete the following: the Self-Assessment to Assess Readiness for Leadership, creation of personal code of ethics, and the creation of professional code of ethics. An in-depth interview to discuss the codes, and clashes between codes was conducted, as well as a second interview to address an ethical dilemma identified by the participants. Categorical analysis was used to recognize recurring themes. A conceptual model of the decision-making process was developed to explain the phenomena observed in these data. In addition, recurring themes were identified through analysis of the interview data. Themes included a prevailing concern for fairness, student welfare, educational equality, safety, and student discipline. When responding to critical events that triggered ethical dilemmas, these participants habitually used their personal and professional codes of ethics to determine a course of action. Participants exhibited a sophisticated decision-making approach which moved participants past the reliance on one ethical frame of justice, critique, or care, into the use of multiple paradigms to solve ethical dilemmas. In the final analyses, the ethic of the profession was demonstrated by these nine teacher leaders through reflection and reliance on personal and professional codes of ethics, and by placing students at the center of the ethical decision-making process.
Temple University--Theses
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Surufka, Michaels G. "Franciscans at the United Nations toward an ethic /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Turnbull, David John. "Towards a collaborative ethic in intellectual disability services." Thesis, Queensland University of Technology, 1998.
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This thesis examines collaboratively impoverished frameworks currently existing in services, and then presents a framework within which it is possible to work towards an ethically informed, collaborative engagement between people who have as a common interest, a person with an intellectual disability. The thesis explores three themes that are of great significance to both service providers and other participants in their relation to people with intellectual disability - those of personal identity, advocacy and self-advocacy. The relative impotence of service providers in being able to deal with structural problems concerning these themes, in the absence of a genuinely collaborative endeavor which is driven from an adequately resourced and motivated community base, is demonstrated. Critiques of services offered from philosophical positions are considered. Service models and philosophies adopted as a response to these critiques demonstrate, in their application, the difficulties that services have in operationalizing a pro-active ethical agenda. In considering these philosophies, the power and the role of services in constructing and maintaining devaluing and oppressive meanings associated with the phrase '0person with an intellectual disability' itself, is emphasised. Various ethical discourses are examined and it is shown that these, when undertaken within frameworks of understanding which take the autonomous, rational individual as the subject of the discourse, fail to offer sufficient guidance in the pursuit of the wellbeing of, and respect for, people with intellectual disability. This poses a central issue that any collaborative engagement between stakeholders needs to decide - the status as persons of people with intellectual disability.
The issue of ambivalence towards this status, which services seem to perpetuate, poses the central practical question: how is it possible to decisively resolve this ambivalence in favour of the full personhood and humanity of those who are labeled as having intellectual disability? A current service philosophy, Social role Valorisation (SRV), is discussed in considerable detail, to demonstrate the need for this philosophy to be situated in an explicitly ethical framework, in which personhood is acknowledged in all its strangeness, difference and relational diversity, if it is to be utilised collaboratively. The explicit socially normative under-pinning of SRV is shown to reinforce the 'non-person' status of those who fail to meet these normative criteria for acceptance. Thus SRV may on occasions be instrumentally directed to harmful outcomes. The intent of SRV is to protect the life of devalued people, as persons, so there is a need for a more explicitly ethical formulation. The contention of the thesis is that the nature of 'what is valued' with and for people with intellectual disability may only be determined collaboratively, in the context of relationships which give recognition to their intrinsic value as persons, not by reference to some abstract set of social norms. What this intrinsic value is however, can not be according to the attributes selected by some philosophers - autonomy and rationality - as being the essential defining characteristics of persons. Rather, intrinsic value must be a relational concept, derived from those who have a relationship with those with intellectual disability, directed to their respect and wellbeing. for a person with an intellectual disability, to be in relationship with people of such favourable dispositions is of vital importance. Yet it is also important that such people are afforded the recognition, from those less intimately involved, but who exercise power in the situation, that these relationships are the basis for defining social space and place for people who do not fit easily into the system. To be a person with intellectual disability therefore is dependent on the right to be in relationships of interdependency with others, and not be excluded socially as 'defective' because one is not autonomous. The nature of this interdependency, this anti-individualism, as a valid expression of humanity can only be supported through a collaborative engagement.
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Schindley, Wanda Beatrice Higbee. "Work in the calling in Max Weber's Protestant ethic thesis." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2668/.
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Objectives. Scholars have debated Max Weber's theory of the relationship between religion and capitalism for almost 100 years. Still, the debate is clouded by confusion over Weber's claims about religious doctrine and over the supporting evidence. The purpose of this study is to clarify Max Weber's claims regarding the concept of the calling and the related "anti-mammon" injunction and concept of "good works" and substantiate with historical evidence the religious doctrine Weber describes. Methods. Comparative analysis of early Protestant Lutheran and Calvinist documents from the sixteenth and seventeenth centuries was used to flesh out a history of ideas to determine whether evidence exists to support Weber's claims related to religious doctrine. Results. Historical analyses revealed that the concept of the calling pre-dated Luther in the Bible. Luther's innovation was not in his use of the word beruf but in his application of the concept of the calling to the common people and his teaching of that idea. The idea of sanctified work was key in both Lutheran and Calvinist documents. There was an increased emphasis on work and encouragement to accumulate wealth in Calvinist documents. Conclusion. Weber's etymological evidence surrounding Martin Luther's use of the word beruf in his German translation of the bible is idiosyncratic and not important to the transmission of the concept of the calling. Luther's application of the concept of the calling to the laity and idea of sanctified work, however, is the foundation on which the Protestant ethic rests, as Weber claims. Weber's other claims regarding the concept of work in early Protestantism are also supported here. Weber did not overstate the implications for societal transformation in early Protestant theology.
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Kuhling, Carmen L. "The New Age ethic and the spirit of postmodernity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0004/NQ40493.pdf.
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Coffin, Dawn. "Living the Ethic of Care: Spirituality, Theology and Service." Fogler Library, University of Maine, 2009. http://www.library.umaine.edu/theses/pdf/CoffinD2009.pdf.
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Sanders, Carl Edward. "The New Testament ethic of nonresistance in Luke-Acts." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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POSADA, CLAUDIA FENERICH DE CARVALHO. "TEACHER, WHAT DOES PHILOSOPHY STAND FOR? DIALOGUES CONCERNING ETHIC." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7208@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOAs reformas na educação, desencadeadas em âmbito internacional, na década de 1990, colocam a Ética, sob a perspectiva da formação para a cidadania, como objetivo primordial da ação pedagógica. Propostas apresentadas, nesse sentido, por organismos internacionais, como a UNESCO e o BIRD, visam à formação do cidadão competente para atuar no mundo globalizado, regido pela lógica do mercado, de acordo com os parâmetros da política neoliberal. Os PCN, elaborados no Governo Fernando Henrique Cardoso, entre os quais se inclui um documento específico sobre a educação Ética, são o marco da vinculação da educação brasileira a uma ação política, cuja estratégia de dominação é a negação de outras possibilidades de organização social. Nesse contexto, o presente trabalho insere o pensamento de Walter Benjamin no debate atual sobre Ética na Educação, formulando o problema da educação ética nos termos de uma intervenção que propicie ao aluno articular o saber sobre o seu mundo, constituído nas suas situações de vida concreta, com as ações históricas que determinam o momento presente. Com base na compreensão de que Ética diz respeito a um compromisso histórico, e de que qualquer ação capaz de transformar as condições desse compromisso deve partir de sua origem, dialogou-se com 7 professores do Ensino Fundamental, propondo a eles que estabelecessem relações com a palavra Ética e que pensassem sobre o que fundamenta as relações que estabeleceram.
The educational reforms of the 1990´s, launched on an international basis, have put forward Ethics understood as education for citizenship, as the central objective of pedagogic action. Proposals presented by international organizations such as UNESCO and BIRD aimed at educating competent citizens to perform in a globalized world, ruled by market principles in accordance to parameters set by neo-liberal politics. The Brazilian National Curriculum (PCNs) developed during Fernando Henrique Cardoso´s government and including a document focusing particularly on Ethics in education is the epitome of this attempt to connect Brazilian education to political action whose strategy for domination is the negation of other possibilities of social organization. In this context, the present work aims at inserting the thinking of Walter Benjamin in the current debate about Ethics in education, formulating the question of an ethical education in Terms of an intervention allowing the student to articulate his understanding of his own world, constituted by real life situations in combination with historical action determining the present moment. Based on an understanding of Ethics as a historical commitment and of any action capable of transforming this commitment as necessarily being rooted in it, we have talked to seven Primary school teachers, asking them to establish connections with the word Ethics and to consider the ideas underlying these connections.
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Moses, Sarah. "Agency and the Elderly: A Christian Ethic of Care." Thesis, Boston College, 2011. http://hdl.handle.net/2345/3707.
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Thesis advisor: Lisa S. CahillInformed by Gaudium et Spes and Ron Thiemann's "public theology," this dissertation examines the role of the church in responding to the contemporary ethical challenge of providing long-term care for the elderly in a manner that respects and promotes their human dignity. Biblical sources and the theological concepts of discipleship and friendship found in Karl Barth and Paul Wadell insist on the agency of older people as called by God and as participating members of the community. This vision complements and connects with secular visions of justice such as Martha Nussbaum's "capabilities approach" and the concept of justice as participation found in United Nations' documents. Two concrete examples--the Community of Sant'Egidio and the Green House project--provide important models of long-term care that foster the agency of older people and their ongoing participation in human community and fellowship. An ethical vision based upon the elderly themselves as subjects with ongoing agency and purpose demands the church's engagement with the wider society to reform the United States' current long-term care system so that care is provided at a level and in a manner that overcomes marginalization of the frail elderly
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Cheong, In Taek. "A Christian ethic in the modern and postmodern world." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51593.
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Thesis (DTh)--Stellenbosch University, 2000ENGLISH ABSTRACT: In seeking to evaluate a Christian ethic in the modern and postmodern world, we should first search for the ethical principles of modernism and of postmodernism. Thereafter, we should attempt to find a common ethical principle in both modernism and postmodernisrn. In this way we can establish whether or not modern and postmodern ethics approximate to Christian ethics. Modern ethics originated from and were established on the concept of 'the self or selfcentrism as defined in this thesis. More exactly, modern ethics were grounded on the basis of the 'reason' of the autonomous self. In this way modern ethics can be characterized by universal laws or universal norms. They served oppressive political norms. In modern times the rational ethics, therefore, correlated with the langauge of totalization and colonization. This modern ethical paradigm was criticized by postmodernists. Postmodernists deconstructed modernist universal norms which were constituted on the concept of 'the self. They discovered 'the other'. Thus the postmodern ethics were developed on the concept of 'the other'. Postmodern ethics are expressed in uncertainty and can be characterized as 'rninimalistic morality'. Even though modern ethics and postmodern ethics were established on different concepts, they have a common principle. We recognized that the this-worldly self-life centrism is a common principle of modern ethics and postmodern ethics. We established this in chapter 2. In Chapter 3 we studied the Christian ethics in the Bible. Christians must follow Christ. Christians must become the image of Christ. The Holy Spirit transforms us into the image of Christ. Therefore, Christ is the origin and model of Christian ethics. But we also investigated the reason why so many believers fail to live Christ-like life. We discovered that the this-worldly life centrism always hinders believers from becoming Christ-like people. We suggested that life-giving love is the core ethical principle in the Bible. In Chapter 4 we applied Biblical Christian ethics to the modern and postmodern world. We found that Christian ethics could not match up with modern and postmodern ethical principles in certain respects. Christian ethics are different from modern and postmodern ethics. From this application we proposed that Christian ethics are not expressed in either modern rationalism or postmodern deconstruction. We disclosed the reason why modern rational ethics and ethics of deconstruction cannot comprehend Christ-like ethics. Modern and postmodern ethics were not established on the model of Christ. Modern and postmodern ethics did not emphasize the life-giving love which Jesus portrayed. In this thesis, therefore, the conclusion is that Christian ethics must be Christ-centric ethics. The Christ-centric ethic that can counter postmodern life comes true in life-giving love. Countering modern rational ethics which are based on the concept of 'the self' or selfcentrism we, Christians, must emphasize suffering and self-giving by loving 'the other', for example: women, the isolated, and so on. Countering postmodern ethics of deconstruction based on the concept of 'the other', 'the other' must strive to become a Christ-like person rather than pursue his/her own perfect self-realization and liberation.
AFRIKAANSE OPSOMMING: Ten einde Christelike etiek in die moderne en postmoderne we reid te evalueer, moet ons eerstens soek vir 'n etiese beginsel ten opsigte van modernisme en postmodernisme, asook 'n gemeenskaplike etiese beginsel van sowel modernisme as postmodernisme. Slegs daarna kan ons klaarheid he of moderne en postmoderne etiek inpas in die Christelike etiek. Moderne etiek het ontstaan uit en is gebaseer op die konsep van 'die self of selfgesentreerdheid, soos na verwys is in hierdie tesis. Om meer presies te wees, moderne etiek het ontwikkel op die grondslag van die 'rede' van die outonome self. Dus kan die moderne etiek op die wyse uitdrukking vind in universele wette of norme. Dit het onderdrukkende politieke stelsels bedien. In moderne tye het die rasionele etiek dus ooreengestem met die taal van kolonialisme en 'n totalitere benadering. Hierdie moderne etiese paradigma is deur die postmoderniste gekritiseer. Postmoderniste het die universele norme gebaseer op die konsep van 'die self deur moderniste, afgetakel. Hulle het 'die ander' ontdek. Die postmoderne etiek is dus ontwikkel op die konsep van 'die ander '. Postmoderne etiek word uitgedruk in onsekerheid en kan gekarakteriseer word as 'geminimaliseerde moraliteit'. Alhoewel moderne etiek en postmoderne etiek op verskillende konsepte gevestig is, het hulle tog 'n gemeenskaplike beginsel. Ons het die gerigtheid op hierdie-wereldse selfgesentreerdheid herken as eie aan beide moderne etiek en postmoderne etiek. Ons het dit in hoofstuk 2 ondersoek. In hoofstuk 3 het ons Christelike etiek in die Bybel bestudeer. Christene moet navolgers van Christus wees. Christene moet Christusgelykvormig word. Die Heilige Gees herskep ons tot die beeld van Christus. Daarom is Christus die oorsprong en die model van Christelike etiek. Ons het ook die rede ondersoek waarom die dissipels Christus nie kon navolg nie. Ons het ontdek dat die hierdie-wereld lewensgesentreerdheid gelowiges altyd verhinder om Christusgelykvormige mense te word. Ons stel voor dat lewegewende liefde die kern etiese beginsel in die Bybel is. In hoofstuk 4 het ons Christelike etiek soos ons dit in die Bybel bestudeer het, toegepas op die moderne en postmoderne wereld. Ons het bevind dat die Christelike etiek op sekere punte nie in lyn gebring kan word met moderne en postmoderne etiek nie. Christelike etiek verskil van moderne en postmoderne etiek. Voortvloeiend uit hierdie toepassing het ons voorgestel dat die Christelike etiek nie kon ontstaan het vanuit die moderne rasionalisme en postmoderne dekonstruksie nie. Ons het die rede blootgele waarom moderne rasionele etiek en dekonstruktiewe etiek nie Christusgelykvormige etiek kan omvat nie. Moderne en postmoderne etiek is nie gevestig op die model van Christus nie. Moderne en postmoderne etiek is nie beklemtoon in die lewegewende liefde wat Jesus gedemonstreer het nie. Die gevolgtrekking in hierdie tesis is dus dat Christelike etiek Christus-sentriese etiek moet wees - Christus-sentriese etiek wat die postmoderne lewensuitkyk kan weerle deur 'n openbaring van lewegewende liefde. Om moderne rasionele etiek gebaseer op die konsep van' die self of selfgesentreerdheid te weerle, moet ons as Christene die klem laat val op lyding en om onsself te gee deur ander lief te he, byvoorbeeld: vroue, die gel soleerdes en ander. Ten einde postmoderne etiek se dekonstruksie gebaseer op 'die ander' te weerle, moet dit 'die ander' se mikpunt wees om Christusgelykvormig te word eerder as om sy volkome selfrealisering en bevryding na te streef.
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Cruise, Adam John. "Delinearizing the insuperable line : deconstruction as an animal ethic." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96874.
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Thesis (MA)--Stellenbosch University, 2015.ENGLISH ABSTRACT: Jacques Derrida’s The Animal that Therefore I Am published posthumously first in France (2006) and then translated in English (2008) has potentially become one of the most powerful philosophical discourses on animal ethics to date. His seminal undertaking begins with a personal experience the philosopher has with his cat that one day follows him into the bathroom. What follows is a classic deconstructive reversal when Derrida, ashamed at his nudity in front of the cat, reverses the perspective and asks what the cat sees and thinks when faced with a man – a naked one at that, and how he, as a shamed human, responds to it. Using his well-established deconstructive methods Derrida weaves through the pillars of traditional philosophy and rigorously unpicks our traditional and historical thinking about how we regard animals and calls into question both the humananimal distinction as well as the latent subjectivity on the matter. It is this text primarily that I utilized in my thesis, as well as some of Derrida’s earlier influential works, to show that deconstruction is a powerful and persuasive strategy toward providing a new ethic for (other) animals. As with Derrida, my point of departure is to put traditional philosophy under the hammer by showing how deconstruction as a post-modern tool unpicks the inherent flaws within its structure. I hope to reveal that a deconstruction of the anthropocentric and logocentric attitude of humans toward other animals is necessary in providing a new ethic for (other) animals. I begin first by breaking down the traditional hierarchy of humans over (other) animals – anthropocentrism, logocentrism and ‘carnophallogocentrism’ – as well as, in a separate chapter, a deconstruction of contemporary animal rights thinkers, and replace these perceptions and theories with what Matthew Calarco called a ‘proto-ethical imperative’ (Calarco, 2008: 108), which, I argue, is a foundation stone toward a new ethic. Then, by multiplying the possibilities of an equitable co-existence between human and other animals, I chart a path toward a better understanding and approach to our relationship with non-human animals. In short, this thesis is an attempt to discover, through deconstruction, a way toward an applied (animal) ethic.
AFRIKAANSE OPSOMMING: Jacques Derrida se The Animal that Therefore I Am wat postuum die eerste keer gepubliseer is in Frankryk (2006) en daarna vertaal is in Engels (2008) het potensieel een van die mees kragtige filosofiese diskoerse oor diere-etiek tot op datum geword. Sy seminale onderneming begin met 'n persoonlike ervaring wat die filosoof het met sy kat wat hom een dag in die badkamer volg. Wat daarop gebeur is 'n klassieke dekonstruktiewe omkeer toe Derrida, skaam oor sy naaktheid voor die kat, die perspektief omswaai en vra wat die kat sien en dink wanneer gekonfronteer met 'n man – en boonop nog 'n naakte man, en hoe hy, as 'n beskaamde mens, daarop reageer. Met behulp van sy goed gevestigde dekonstruktiewe metodes weef Derrida deur die pilare van die tradisionele filosofie en met sy streng ontledings ontrafel hy ons tradisionele en historiese denke oor hoe ons diere beskou, en bevraagteken hy sowel die mens-dier onderskeiding as die latente subjektiwiteit oor die aangeleentheid. Dit is hoofsaaklik hierdie teks wat ek gebruik in my tesis, sowel as 'n paar van Derrida se vroeëre invloedryke werke, om aan te toon dat dekonstruksie 'n kragtige en oortuigende strategie is om 'n nuwe etiek ten aansien van (ander) diere te voorsien. Soos by Derrida, is my uitgangspunt om tradisionele filosofie onder die hamer te plaas deur aan te toon hoe dekonstruksie as 'n post-moderne denkstrategie die inherente gebreke in sy struktuur kan blootlê. Ek hoop om aan te toon dat 'n dekonstruksie van die antroposentriese en logosentriese ingesteldheid van mense teenoor ander diere noodsaaklik is vir die formulering van 'n nuwe etiek vir (ander) diere. Ek begin deur die tradisionele hiërargie van die mens oor (ander) diere – antroposentrisme, logosentrisme en 'carnophallogosentrisme' af te breek – asook, in 'n ander hoofstuk, met 'n dekonstruksie van kontemporêre diereregtedenkers, en vervang hierdie sieninge en teorieë met wat Matthew Calarco 'n sogenaamde 'proto-etiese imperatief' noem (Calarco 2008: 108), wat ek argumenteer 'n hoeksteen is van 'n nuwe etiek. Dan, deur die moontlikhede van 'n billike mede-bestaan tussen mens en ander diere te vermenigvuldig, karteer ek 'n weg na 'n beter begrip van, en benadering tot ons verhouding met niemenslike diere. In kort, hierdie tesis is 'n poging om deur middel van dekonstruksie, 'n pad na 'n toegepaste (diere-)etiek te ontsluit.
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Darcy, Michael P. "Work / Ethic: A Systemic Approach to Sustainable Urban Renewal." University of Cincinnati / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1427899699.
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Millett, Stephan. "Autopoiesis and immanent teleology: Toward an Aristotelian environmental ethic." Thesis, Millett, Stephan (1996) Autopoiesis and immanent teleology: Toward an Aristotelian environmental ethic. PhD thesis, Murdoch University, 1996. https://researchrepository.murdoch.edu.au/id/eprint/50482/.
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Autopoiesis attempts to provide an operational definition of living systems regardless of the actual form a system takes. One of the key claims of autopoiesis is that a concept of teleology is not needed to explain what it is to be living. In this dissertation I contend that the theory of autopoiesis sets up an impoverished conception of teleology against which to argue and that, partly as a result, autopoiesis is not a fully-coherent concept. I show that the theory of autopoiesis in fact requires living things to have an immanent teleology and that there is consequently a significant convergence between a theory of autopoiesis thus amended, Aristotelian physics — especially as it concerns Aristotle’s concept of δύναμις (dunamis) — and Spinoza’s concept of conatus. I then take this convergence and show how it is relevant to an understanding of contemporary environmental ethics.
After an exegesis of the concept of autopoiesis I demonstrate that the concept can be expressed in terms of Aristotle’s δύναμις; and that Spinoza’s concept of conatus owes a major debt to Aristotle in general and to the concept of δύναμις; in particular. Having established that autopoiesis and conatus can be expressed in terms of δύναμις, I examine some theories of environmental ethics in which the presence of autopoiesis or conatus, specifically, or immanent teleology, generally, are considered to be morally relevant properties and in which those things possessing these properties are morally-considerable. I then develop my own (Aristotelian) environmental ethic in which moral agents are faced with a moral imperative to take responsibility for all things which possess an immanent teleology.
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Essex, David John. "The Necessary Good: The "True Ethic" of "Sister Carrie"." W&M ScholarWorks, 1986. https://scholarworks.wm.edu/etd/1539625356.
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DELFANTI, ALESSANDRO. "GENOME HACKERS. REBEL BIOLOGY, OPEN SOURCE AND SCIENCE ETHIC." Doctoral thesis, Università degli Studi di Milano, 2011. http://hdl.handle.net/2434/159641.
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Crack the code, share your data, have fun, save the world, be independent, become famous and make a lot of money. The remix between the Mertonian ethic of 20th century science and the hacker ethic is producing an emergent open science culture that is redefining the relation between researchers, scientific institutions and intellectual property is redefined. The case studies, analysed through extensive media analysis, interviews and participatory observation, include the open access turn of the American biologist Craig Venter, the rebellion of the Italian virologist Ilaria Capua against WHO data sharing policies and the emergence of citizen biology projects that explicitly refer to the hacking history. In these cases the problem of access to and sharing of the data emerge as a crucial public issue, and open science tools such as open databases, open access journals and open platforms for data sharing are used. Finally, they operate in different and often opposing institutional settings. These biologists can be a rich model for current transformations in both life sciences and informational capitalism. They use open access tools but also rebel against bureaucracy and claim independence from both academic and corporate institutions. Autonomy, independence and radical openness coexist with other elements such as a radical refusal of interference coming from both academic and corporate incumbents. They insist on bare information as good per se, as long as it is shared and accessible. They rebel against the mechanisms of scholarly publishing and peer review. In some cases they express an explicit drive towards profit and entrepreneurship. Their public images are part of a transformation that involves the proprietary structure of scientific information - who owns and disposes of biological data and knowledge? - and challenges the institutional environment in which biological research takes place. Open science means both open to more participation and cooperation and open to a more diverse set of modes of capitalist appropriation.
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Lategan, Laetus O. K. "The truth stumbles on campus" : a contribution from theological ethics to the search for a professional ethic in research." Interim : Interdisciplinary Journal, Vol 7, Issue 2: Central University of Technology Free State Bloemfontein, 2008. http://hdl.handle.net/11462/390.
Full textAbstract:
Published ArticleThis paper argues for a professional ethic in research and the contribution of theological ethics thereto. The author points out that although theological ethics is poor at dealing with issues related to professional ethics and its application to research, theological ethics can nevertheless make a fundamental contribution towards a professional ethic for research. It is also emphasised that although there is very limited (South African) literature on this topic, some theological ethics studies can contribute towards the understanding of such ethics. The author works with a triple helix approach to (theological) ethics. This approach to ethics is built upon the concept of responsible acts (Douma), making decisions (Fisher) and a growth ethic (Burggraeve). The article concludes with pointers for a professional ethic in research from a theological ethics perspective.