Thèses sur le sujet « Contributions in religion and ethics »
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McAnally, Elizabeth Ann. « Contributions to an Integral Water Ethic| Cultivating Love and Compassion for Water ». Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10279472.
Texte intégralWater is one of the most precious elements on Earth. Yet we find ourselves in a global water crisis, struggling to address freshwater scarcity, pollution, climate change, and the need for safe drinking water and sanitation. Given the urgency of the global water crisis, it is imperative that we reinvent our relationship to water and cultivate an integral water ethic.
This dissertation, and the ethic it explores, is grounded in an integral approach to ecology that studies phenomena across multiple perspectives (e.g., natural sciences, social sciences, and the humanities). Relating to water in an integral mode entails acknowledging that water has not only exterior, objective dimensions but also interior, subjective qualities. Thus, an integral water ethic holds that water is not a mere passive object to be exploited for human purposes; instead, this approach recognizes that water is an intrinsically valuable, vital member of the Earth community. An integral water ethic encourages humans to learn to cultivate love and compassion for water and for those suffering from the global water crisis. Through the cultivation of love and compassion for water, humans will be better able to see water not as a mere resource and commodity, but rather as a loving and compassionate member of the Earth community who nourishes all beings.
This dissertation explores three world religions (Christianity, Hinduism, and Buddhism) and considers the following contributions to an integral water ethic: sacramental consciousness of baptism, loving service of the Yamuna River, and compassionate wisdom of the bodhisattva. Contemplative practices for developing love and compassion for water are also shared. The purpose of this study is to draw attention to creative avenues for cultivating mutually enhancing relations between humans and water and thereby to help overcome destructive attitudes toward the natural world.
Brown, Pailyn. « Virtue of Attunement : Contributions of Yuasa Yasuo's Embodied Self-Cultivation Practices to Ted Toadvine's Ecophenomenology of Difference ». Oberlin College Honors Theses / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1516467964864505.
Texte intégralMay, David Keith. « Individual and collective human rights| The contributions of Jacques Maritain, Gustavo Gutierrez, and Martha Nussbaum ». Thesis, The Florida State University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3564926.
Texte intégralAbstract The proclamation of the Universal Declaration of Human Rights by the United Nations on December 10, 1948 gave birth to the contemporary human rights movement. Despite the worldwide influence the idea of human rights has enjoyed, the concept of human rights has been plagued by a number of criticisms. Among the most pervasive and persistent criticisms of human rights are that they represent an individualist viewpoint, and they are a relative product of Western society that are hardly universal. One purpose of this dissertation is to challenge these criticisms. However, in recent decades the idea of human rights has been expanded past its original individual focus to incorporate the idea of collective, or group rights. The juxtaposition of universal, individual rights with particular, collective rights raises anew the issues of individualism and universalism in the human rights debate. In this dissertation, I compare the work of the French Catholic philosopher Jacques Maritain, the Peruvian theologian Gustavo Gutiérrez, and the American philosopher Martha Nussbaum in order to yield a contextually sensitive natural law approach to human rights that will serve as a common justificatory basis for individual and collective human rights. This common justificatory basis is capable of addressing the questions of individualism and universalism generated by the theoretical tensions generated by the juxtaposition of the Universal Declaration of Human Rights (1948), which enshrines individual, universal rights, and the more recent United Nations Declaration on the Rights of Indigenous Peoples (2007), which enshrines more particularistic, group rights.
Klauser, Sylvia M. « Whose ethos ? Whose ethics ? : the contributions of Anabaptist theology and ethics to contemporary biomedical ethics ». Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/30363.
Texte intégralNarraway, Katherine. « Empty ethics : Bodhisattva ethics in Nishitani Keiji's Religion and Nothingness ». Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32378.
Texte intégralLes écrits sur l'éthique bouddhiste en général et l'éthique bouddhiste mahayana en particulier font face à deux problèmes élémentaires. Le premier problème est que l'interprétation usuelle du but sotériologique mahayana, soit d'atteindre le nirvana, entre en conflit avec l'éthique normative traditionnelle, puisque le Nirvana propose une acception transcendant les conventions mondiales. Le second problème est que l'ontologie du vide bouddhiste mahayana semble détruire l'idée même d'une action éthique lorsqu'elle révèle le sophisme de l'action à partir du point de vue de l'individu. Ces deux problèmes affirmer qu'il n'existe pas d'éthique Mahayana. En nous appuyant sur la philosophie bouddhiste zen de Nishitani Keiji dans Religion and Nothingness, nous démontrerons que les deux problèmes découlent en fait d'interprétations erronées, et que si la sotériologie et l'ontologie mahayana sont interprétées adéquatement, elles ne s'opposent aucunement à l'éthique normative traditionnelle. De plus, nous utiliserons l'interprétation du concept de bodhisattva de Nishitani pour révéler qu'il peut y avoir éthique sans agent moral.
Glick, Shank Reuben. « J. Lawrence Burkholder's contributions to Mennonite theology and ethics ». Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
Texte intégralTatay, Nieto Jaime. « Catholic Contributions to an Ethics of Responsibility toward Creation ». Thesis, Boston College, 2011. http://hdl.handle.net/2345/2503.
Texte intégralAgendas in ethics are often set by questions raised in the wider society. The growth and flourishing of environmental ethics is a good example of this phenomenon. In recent decades, the growing concern among scientists, politicians, economists, and the media regarding the future of life on the planet has raised all kinds of questions about the origin of the so-called ecological crisis. Complex analyses and different sets of solutions have followed. Yet the problems seem far from being solved. Ethicists and theologians have joined the conversation and have also proposed interpretations and complex, often contradictory, solutions to the problems raised by this crisis
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
Nantanga, Lukas Ilikola. « Towards an ethics of sustainable development : a contribution to the debate on a theology of economics in he ecumenical movement ». Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14961.
Texte intégralChapter one introduces the debate in the Ecumenical Movement surrounding problems of poverty, unemployment and environmental degradation. In particular, the argument draws on the sentiment in the Ecumenical Movement that these problems are the result of "classical and neo-classical economic thinking". Having established a global context and a theoretical framework in chapter one, chapters two and three focus on Namibia. Chapter two discusses the policies of the Namibian government in addressing the problems of poverty, unemployment and environmental degradation, and chapter three examines the responses of the Council of Churches in Namibia (CCN) to these problems. In particular, it becomes evident that whereas the state in Namibia is attempting to address the three problems holistically - i.e., as inextricable from each other - the church shows a marked human interest at the expense of environmental concern. Chapter four introduces the Ecumenical Movement's Theology of Sharing as a Christian imperative for addressing threefold, intrinsically related problem of poverty, unemployment and environmental degradation. Chapter five proposes several models for the realization of this theology.
Clayton, Barbra R. « Ethics in the Siksasamuccaya : a study in Mahayana morality ». Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38171.
Texte intégralThrough textual analysis and translations, this thesis offers a exegetical account of the moral thought in the Sikṣasamuccaya , beginning with a description of Santideva's understanding of how to become a bodhisattva, the Mahayana spiritual ideal. I provide an analysis of Santideva's understanding of key moral concepts, with a particular focus on virtuous conduct (sila), skillfulness (kusalatva), and merit (puṇya). I then test the assumption that Buddhist moral theory is homogeneous by comparing the results of this study with those of existing secondary literature on Buddhist ethics, and in particular, I respond to Damien Keown's position that Buddhist ethics can be considered a form of Aristotelian virtue ethics. I highlight those features of Santideva's thought that fit the framework of a virtue ethic, and then discuss the implications of those aspects of the tradition that are not well captured by it. In particular, I consider the utilitarian elements in Santideva's morality. In my conclusion, I attempt to resolve these apparently conflicting styles of moral reasoning with the idea that there is a shift over the course of a bodhisattva's career from a straightforward virtue ethic to a kind of utilitarian hybrid of virtue ethics. I conclude the thesis with some reflections on the value of comparative ethics and the effort to develop a comprehensive moral theory to describe Buddhist traditions.
Horgan, Jane Elizabeth. « Religion, morality, and crime ». Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709223.
Texte intégralVélez, Edgar A. « Revisionist moral theology : recovering the teleological character of Christian ethics / ». The Ohio State University, 2000. http://rave.ohiolink.edu/etdc/view?acc_num=osu1488202678776398.
Texte intégralMannion, Gerard Michael Joseph Patrick. « The humble path to ethics : Schopenhauer, religion and morality ». Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.324279.
Texte intégralSaldino, Andrew R. « Just speech The grammar of an ethics beyond essence / ». Related electronic resource : Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.
Texte intégralChachine, Isaias Ezequiel. « Community, justice, and freedom : liberalism, communitarianism, and African contributions to political ethics / ». Uppsala : Univ, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=017536099&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Texte intégralChachine, Isaias Ezekiel. « Community, Justice, and Freedom : Liberalism, Communitarianism, and African Contributions to Political Ethics ». Doctoral thesis, Uppsala University, Studies in Faith and Ideologies, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-8735.
Texte intégralThis study deals with theories of community, justice, and freedom within liberalism, communitarianism, African philosophy and theology. The study maintains that there are different latitudes on how to formulate and articulate theories of community, justice and freedom informed by particualr moral experiences with bearing on different views of human. People differ and their claims on moral matters are influenced by contexts in which they find themselves, which means that cultural diversity has bearing on different interpretations of what it means to be a human being. Given the importance of this diversity, of particular significance in this study is the relationship between various theories of justice and freedom and different understandings of the relationship between the individual and the community. The study endorses that any contemporary discourse on community, justice, and freedom to be adequate should take notice on the political, economic, and cultural aspirations of the people it seeks to address itself. It argues that there might be alternative theories of community, justice, and freedom which may give a fuller appreciation to the fact that there are different understandings of what community implies as well as what justice and freedom means. One such alternative is the African view of human, that of "ubuntu", which maintains that "to be" is "to belong". In this view a person is because of others, and by inference one's humanity, including one's sense of personhood, is affirmed by affirming the humanity and personhood of others. The first aim of the study is to examine how we should understand different theories of justice and freedom within Western political philosophy, and African political theory and theology. The second aim is to analyse how different theories of justice and freedom are related to different conceptions of the relationship between the individual and the community. The third and final aim is to propose an adequate theory of community, justice, and freedom from an African perspective.
Svöfudottir, Sigurros. « Membership, Morality and Global Justice : A Study of Feminist Contributions to Cosmopolitan Ethics ». Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-383127.
Texte intégralClark, Judith F. « A Deleuzian feminism Philosophy, theology and ethics / ». Related electronic resource : Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.
Texte intégralStephenson, Erik. « Spinoza and the ethics of political resistance ». Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104659.
Texte intégralNotre travail se penche sur la question de la justification de la résistance politique dans la pensée philosophique de Spinoza. Plus exactement, il a pour but de déterminer si, selon Spinoza, la résistance politique s'accorde avec les préceptes de la raison, ces derniers étant compris comme conseils prudentiels en vue de la maximisation de notre « pouvoir d'exister ». Après avoir démontré la validité partielle de l'interprétation conservatrice prédominante de la politique « éthico-rationnelle » de Spinoza – selon laquelle la raison recommande une obéissance absolue à toute autorité politique – je lui dispute son statut hégémonique dans la littérature secondaire en dégageant de l'Éthique et des traités politiques de Spinoza une justification éthique conditionnelle de la résistance politique. Le critère de légitimation ultime d'un acte de résistance est que ce dernier contribue à augmenter le pouvoir de son (ou ses) sujet(s). Puisque, d'abord, l'augmentation de notre pouvoir est, aux yeux de Spinoza, étroitement liée à l'augmentation du pouvoir de tous, et qu'ensuite, la source principale de cette augmentation réside dans la compréhension rationnelle de l'ordre causal de la nature, il s'ensuit que n'importe quel acte de résistance politique doit contribuer à l'augmentation du pouvoir cognitif du plus grand nombre possible (incluant, idéalement, ceux et celles contre lesquels l'acte est dirigé). Partant du fait que, selon l'avis de Spinoza lui-même, la critique philosophique des préjugés par moyen de la formation d'idées adéquates quant à leur genèse serait à même de saper le pouvoir des régimes qui en dépendent, nous suggérons que la critique des préjugés est la forme par excellence d'une résistance éthiquement justifiable. Par conséquent, un État n'est organisé de façon rationnelle que s'il se porte garant d'espaces institutionnels permettant le déploiement de cette forme de résistance au sein de son fonctionnement normal. Finalement, nous affirmons que la résistance politique active ayant pour objectif le renversement d'un régime politique qui pose obstacle à l'exercice continu de la résistance-cum-critique est non seulement justifiée, mais se veut un devoir moral – dans le sens que Spinoza prête à ce terme – pour quiconque souhaiterait incarner, dans la mesure du possible, le modèle spinoziste de l'homme libre, du Sage.
Wilson, Mark A. « The emotion of regret in an ethics of response ». [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3290762.
Texte intégralSource: Dissertation Abstracts International, Volume: 68-11, Section: A, page: 4735. Adviser: Richard B. Miller. Title from dissertation home page (viewed May 22, 2008).
Eyer, Richard C. « A course teaching biblical narrative ethics applied to bioethics at a Christian university ». Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Texte intégralLockwood, Charles Evans. « The Religious Significance of Kant's Copernican Revolution ». Thesis, Harvard University, 2014. http://nrs.harvard.edu/urn-3:HUL.InstRepos:13070038.
Texte intégralLaidlaw, James Alexander. « The religion of Svetambar Jain merchants in Jaipur ». Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277890.
Texte intégralSomaratne, Indika. « The role of religion and environmental ethics in climate change ». Doctoral thesis, Humboldt-Universität zu Berlin, Kultur-, Sozial- und Bildungswissenschaftliche Fakultät, 2017. http://dx.doi.org/10.18452/17763.
Texte intégralMost people think Climate Change and sustainability are important problems, but too few global citizens engaged in high-greenhouse-gas-emitting behaviour are engaged in sufficient mitigating behaviour to stem the increasing flow of greenhouse gases and other environmental problems. Why is that? Structural barriers such as a climate-averse infrastructure are part of the answer, but psychological barriers also impede behavioural choices that would facilitate mitigation, adaptation and environmental sustainability. But who can remove the psychological and ethical barriers to pro-environmental actions? The world''s present institutions have failed to address adequately the threat of Climate Change. No politician has been willing to sacrifice the short-term economic welfare of his or her country, even while agreeing that sustainability is essential in the long term. The environmental crisis is not simply an issue of technology (as defined by some developed countries). It is neither because our technology cannot provide enough resources for us to consume, nor because we cannot invent more advanced technology to refine the toxic wastes we produce that environmental problems arise. The essence of the modern environmental crisis is about modern civilization and its underlying values. “Our ecological crisis is the inevitable outcome of the modern economy’s insensitivity to the vulnerability and limits of nature, the mad power struggle of modern politics, modern people’s universally equating happiness with material satisfaction, and their overwhelming acceptance of a mechanical and dualist view of nature.”
Javor, Andrija, Monika Koller, Nick Lee, Laura Chamberlain et Gerhard Ransmayr. « Neuromarketing and consumer neuroscience : contributions to neurology ». BioMed Central Ltd, 2013. http://dx.doi.org/10.1186/1471-2377-13-13.
Texte intégralOliveira, Ednilson Turozi de. « Dr. J. Philip Wogaman's contributions to a Christian economic ethic ». Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Texte intégralHillås, Gunnel. « Japansk tecermoni och religion ». Thesis, Uppsala universitet, Teologiska institutionen, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-319606.
Texte intégralLimaverde, Falcão Gabriel. « Capability of Justice : Amartya Sen's Capability Approach and its Application as a Framework for Global Justice ». Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-149665.
Texte intégralLankford, Gene. « The immigrant as 'other'| A critical, theological, and ethical analysis of immigrants as a perceived threat to american national identity ». Thesis, Garrett-Evangelical Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3709073.
Texte intégralThis dissertation will engage in a critical analysis of discourse related to the reception of migrant workers coming to the United States especially from Latin America. The thesis will propose that at the center of arguments for a more restrictive immigration policy in the U.S. is a construction of the immigrant as "other" and as a threat to the purity of American national identity. This construction will be examined historically, sociologically, and theologically, and will be contrasted with Christian theological and ethical models for dealing with human social and cultural difference, proposing an alternative approach of envisioning the immigrant as enhancing rather than threatening our identity as a people.
The analysis will include insights from anthropology, postcolonial and feminist thinkers, critical race theories, and a historical exploration of racial ideologies. Christian theological responses will include insights from Latin American liberation theology and the Aristotelian-Christian virtues tradition, along with a theology of reconciliation. The dissertation will also address political and economic aspects of immigration and the relationship between globalization (including NAFTA) and migration.
Vieyra, Eddie-Joe. « The Call to Love : A Catholic’s Guide to New Understandings of Homosexual Inclusivity ». Digital Commons at Loyola Marymount University and Loyola Law School, 2014. https://digitalcommons.lmu.edu/etd/139.
Texte intégralAlexis-Baker, Andy. « The word became flesh| An exploratory essay on Jesus's particularity and nonhuman animals ». Thesis, Marquette University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3736243.
Texte intégralIn this exploratory work I argue that Jesus’s particularity as a Jewish, male human is essential for developing Christian theology about nonhuman animals.
The Gospel of John says that the Word became “flesh” not that the Word became “human”. By using flesh, John’s Gospel connects the Incarnation to the Jewish notion of all animals. The Gospel almost always uses flesh in a wider sense than meaning human. The Bread of Life discourse makes this explicit when Jesus compares his flesh to “meat,” offending his hearers because they see themselves as above other animals. Other animals are killable and consumable; humans are not.
The notion that the Word became flesh has gained prominence in ecotheology, particularly in theologians identifying with deep Incarnation. Unless this notion is connected to Jesus’s particularity, however, there is danger in sacrificing the individual for the whole. We can see this danger in two early theologians, Athanasius and St. John of Damascus. Both of these theologians spoke of the Word becoming “matter”. Yet they ignored Jesus’s Jewishness and rarely focused on his animality, preferring instead to focus on cosmic elements. Consequently they often devalued animal life.
Jesus’s Jewishness is essential to the Incarnation. His Jewishness entailed a vision of creation’s purpose in which creatures do not consume one another, but live peaceably by eating plants. This Jewish milieu also entails a grand vision for transformation where predators act peaceably with their former prey.
Jesus’s maleness is also connected to his Jewishness. In the Greco-Roman context in which he lived, his circumcision marked him as less male and more animal-like. Moreover, Jesus’s Jewish heritage rejected the idea of a masculine hunter. His theological body was far more transgendered and connected to animality than the Roman ideal.
Finally, Jesus’s humanity entails a kenosis of what it means to be human. By becoming-animal he stops the anthropological machine that divides humans from animals. We see this becoming animal most clearly in his identity as a lamb, but also in Revelation’s idea that he is both a lion and a lamb. His eschatological body fulfills the Jewish vision for creation-wide peace.
Härsing, Linn. « Techers, Ethics and Globalizaion : an international comparative field study of the perspective of six teachers regarding ethics questions ». Thesis, Växjö University, School of Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-2077.
Texte intégralThe purpose of this thesis was to study the view of six teachers, working in three different field areas, on ethics questions and ethics teaching in schools, from a global perspective. My second aim was to analyze whether there was any cooperation between these different field areas or between them and others, in order to improve the ethics teaching in schools. My research questions were intended for one teacher in a Swedish school, three teachers in a Brazilian school, one Swedish missionary and one Swedish senior lecturer in ethics. The research questions basically centre on how these teachers would define concepts such as ethics and global ethics, what kind of ethics questions they feel are important for the school to convey and if there is any form of cooperation between teachers in Swedish/Brazilian schools and different organizations, designed to improve the ethics teaching in schools from a global perspective.
On the basis of the results of my questionnaires I find the definition of ethics more or less equal among the six teachers. They relate ethics to moral philosophy and other questions such as what is right, wrong, good and evil. The teachers also believe ethics contains a reflection on global matters, like the environment, poverty and peace. Five out of six teachers define global ethics with conceptions like global responsibility, respect for future generations, global consensus, comprehension and tolerance. One of the teachers does not believe in global ethics but in groups that could establish some common values to be achieved.
All six teachers feel it is important to bring questions related to Human Rights to the fore in schools. These ethics questions would touch on increased egoism, responsibility, respect for the environment, respect for differences, solidarity, tolerance, attitudes and sexual morals. According to the teachers these matters should be practiced and studied from a micro, macro and gender perspective.
My results show that cooperation does exist between the Swedish/Brazilian schools and different organizations and institutions. There is cooperation between The Church of Sweden Mission and Brazilian organizations, but there are no exchanges between Swedish schools and schools outside Europe. One way to improve ethics teaching and facilitate exchanges between schools from a global perspective could be to globalize the curriculum. With a globalized curriculum teachers could give the students the global context they need in global society.
Swietochowski, Jerzy. « La place de l'homme dans le cosmos selon Gregoire de Nysse à la lumière de la crise écologique contemporaine ». Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK011/document.
Texte intégralThis thesis presents Gregory of Nyssa’s point of view about the relation between man and the cosmos. The current analysis aims to understand and explain Gregory’s concept of creation and the way this concept perceives the role of the human in the creation; this is in order to verify if it makes any eventual addition to the contemporary debate on ecological crises. Actually, this contemporary problematic contributes in renewing our view on Gregorian texts and shows a way of behaviour towards the nature/creation itself in accordance with the theological vision of Gregory. The analysis of concepts concerning the human and the cosmos stresses a twofold relation between them, expressed through the idea of ontology and cosmic ethics. In this case ethics seem to be the experimental liberty of man on this earth and as a consequence, the active principle of the relation with the rest of the creation in the frame of life. According to Gregory, the human approach towards the environment is only a question of free will which nevertheless determines the way of man to the new creation established by Christ
Lindholm, Lois. « Hospitality Fostering Integration : Reassessing Hospitality in Migration Ethics ». Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-159946.
Texte intégralChipman, Angela Annette. « Discussing the underlying concerns in the abortion debate : searching for an effective model of discourse ». Thesis, University of Iowa, 2011. https://ir.uiowa.edu/etd/2684.
Texte intégralAntal, Chris J. « Patient to prophet| Building adaptive capacity in veterans who suffer military moral injury ». Thesis, Hartford Seminary, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10673402.
Texte intégralThe US wields the most powerful military in the history of the world, and deploys military personnel throughout the globe to fight, kill and die in atoned conflict. US veterans number around 22.5 million or about 14% of the US population. Some veterans, troubled by violence, enroll in the Veterans Health Administration (VHA) and receive care from mental health providers who have developed, through their particular framework, the medical constructs of post-traumatic stress disorder (PTSD) and moral injury (MI) to diagnose and/or "treat" these veterans as "patients." The PTSD construct casts veterans as "patients with a disorder," minimizes legitimate moral pain, and enables the US public to avoid the work of reckoning with harmful consequences of US military action for which they hold ultimate responsibility. MI, a more recent and fluid construct, occurs at the intersection of religion and violence and thus invites the contribution of chaplains. A focused MI group for combat veterans within the VHA co-facilitated by a chaplain and psychologist provides veterans the opportunity for frame breaking and reframing and holds the possibility of systemic change in a response grounded not in individual therapy or treatment but rather in shared spiritual and moral community. A public ceremony with ritual and spiritual discipline creates sanctuary for veterans to provide adaptive leadership, as they transform themselves from patient to prophet, bearing witness to unsanitized and inglorious truths while the US public listens and wrestles with issues of culpability, obligation, and moral responsibility. The outcome is post-traumatic growth and spiritual development—indicated by greater moral engagement, awareness, forgiveness, and compassion. Such adaptive change may lead to increased resistance to militarism and greater reverence for all life on this fragile earth.
Williams, Keith R. « Moral support, strategic reasoning, or domestic politics America's continual support for Israel ». Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FWilliams.pdf.
Texte intégralThesis Advisor(s): Wirtz, James ; Freeman, Michael E. "December 2007." Description based on title screen as viewed on January 24, 2008. Includes bibliographical references (p. 57-59). Also available in print.
Dempsey, Danielle. « Envisioning Queer Culture : Toward a Theological Framework for Reimagining Sexuality and Sexual Orientation ». Digital Commons at Loyola Marymount University and Loyola Law School, 2014. https://digitalcommons.lmu.edu/etd/140.
Texte intégralBoothroyd, David Gordon. « The dissonance of guilt : an examination of the human condition's fundamental dynamic of guilt feelings, referring to psychological and religious discourse and how they could be combined to facilitate mental health ». Master's thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/14743.
Texte intégralFeeling guilty is an experience we all know. It is a condition that ensures we remain cognisant of our obligations to our- selves and to others so that we live within the bounds of appropriate behaviour. When obligations are violated and deviance is evident, the resultant dissonance between expected and contrary behaviour generates feelings of inner environment discomfort and self-criticism recognised as guilt feelings. Whether such states of internal dissonance are psychodynamically induced, as Freud maintained, or are the result of not meeting ethical obligations, as decreed by particular religious systems, or are due to an inevitable faculty of being human, they have to be controlled if the mental health of the individual experiencing them is not to be detrimentally affected. What psychology and religion have to say about ensuring that this control is effective has unfortunately become dichotomous and disparate realms of discourse. A common discourse is necessary if the insights of each are to most effectively deal with mental health care. To this end, this thesis is presented as a means for assisting psychotherapists in a re-assessment of the interface between psychology and religion.
Healy, John Morris. « The "official" ethics of the Catholic Church : A journey from ante(i)modernity to postmodernity ». Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9539.
Texte intégralMmolai, Sana Koketso. « Religion and ethics in modern secondary education : a case study of Botswana ». Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301517.
Texte intégralSchultz, Aaron. « Buddhist Ethics is Itself and Not Another Thing ». Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1429632826.
Texte intégralGottcent, Stephen J. « Can I be right if God is left out ? an investigation into the relationship between ethics and religion / ». Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Texte intégralManternach, Dean P. « The contributions of Catholic social teaching toward a global ethic of sustainable development, 1978-1992 ». Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
Texte intégralSabouri, Mona. « Revising Catholic sexual ethics : nuptial mysticism and John Paul II's theology of the body ». Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106444.
Texte intégralJean Paul II (1920-2005), un homme aux pensées Catholique et avec un grand intérêt pour l'éthique sexuelle, a de nombreuses écritures concernant la valeur de la vie, la dignité humaine ainsi que l'union matrimoniale de l'homme et la femme. Les pensées de cet homme ont augmentées la valeur du corps humain dans la pensée Catholique. Malgré le fait que Jean Paul II a des pensées conservatrices concernant la sexualité, ces écritures marquent un changement important dans la tradition du mariage mystique. La pensée Catholique a toujours enseignée la valeur supérieure du mariage mystique en comparaison à la valeur du mariage entre une femme and un homme. Cette hiérarchie ne continue pas avec la pensée de Jean Paul II. Ce dernier juge la valeur du corps humain à être aussi importante dans la relation intime entre un homme et une femme qu'entre Dieu et l'être humain. Ceci est encore plus évident quand on compare la pensée de ce dernier aux écritures Jean de la Croix, un mystique Espagnol du seizième siècle. La pensée de Jean Paul II est basée sur l'égalité de l'homme et la femme, surtout dans une relation intime qui est à l'image de Dieu et de l'esprit humain, qui sont aussi de valeur égale. Après avoir analysé deux des travaux importants de Jean Paul (Théologie du Corps et Amour et Responsabilité), nous pouvons conclure que ce dernier valorise le corps humain et la sexualité en défendant l'incarnation du mariage mystique sous la forme de la matrimoine humaine. Ainsi, Jean Paul II adopte une nouvelle philosophie, c'est-à-dire, une pensée positive concernant la sexualité humaine. Finalement, sa pensée sur le corps féminin renforce le fait qu'il a une pensée positive concernant la valeur du corps humain, l'égalité de l'homme et de la femme ainsi que la valeur de a sexualité humaine. Ses pensées offrent un trajet philosophique pour la pensée féministe encore plus intéressante et tangible que les contributions de Dame Julian of Norwich (1342-1416), mystique et contemplative, ou Pierre Teilhard de Chardin (1881-1955), théologien et homme de science.
Durant, Karen Elizabeth. « Imitation of god as a principle for ethics today : a study of selected psalms ». Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1184/.
Texte intégralGeorge, Michael. « Ethics and imagination : Contributions from the work of Paul Ricoeur to Bernard Lonergan's intentionality analysis ». Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6854.
Texte intégralNicholls, Curwood Eleanor. « Pragmatism and the grounding of ethics : a study of Clarence Irving Lewis ». Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28501.
Texte intégralFrom the Introduction to Chapter 2, I present my position. From Chapter 3 to 7, I explain the structure which underlies and makes possible the two different justifications: this requires a careful, and at times helpful, approach to the way Lewis structures a complex and unified system of norms, knowledge, decisions and choices. In Chapters 8 and 9, I explain how Lewis justifies the Categorical Imperative as pragmatically a priori: I also provide a definition of practical consistency, which is lacking. In Chapters 10 through 12, I develop some ideas connecting the later Wittgenstein, Apel and Winch in order to argue for a convergence between Wittgenstein and Lewis. In the concluding chapter, I argue that Richard Rorty's claim that pragmatism and foundationalism are incompatible is incorrect--indeed, it is not upheld by his own version of pragmatism. By these arguments, I bring Lewis' pragmatism into the contemporary arena of the struggle to ground ethics.
Curley, Melissa. « 'Know that we are not good persons' : Pure Land Buddhism and the ethics of exile ». Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66726.
Texte intégralLa présente thèse examine la notion de terre pure vue en tant qu'utopie dans le bouddhisme classique ainsi que dans la pensée japonaise moderne. La première partie défend la thèse selon laquelle l'idée d'une terre pure existant dans ce monde était commune avant la période moderne, et que la notion selon laquelle seule une terre pure conçue comme étant strictement transcendante est orthodoxe est une invention moderne. La seconde partie de la thèse décrit la façon dont les penseurs modernes répondent à cette nouvelle orthodoxie en avançant de nouveau une terre pure immanente, et se penche en particulier sur la façon dont des notions introduites par les penseurs bouddhistes modernes Kiyozawa Manshi et Soga Ryōjin sont reprises et interprétées par les philosophes de l'école de Kyoto Miki Kiyoshi et Tanabe Hajime. La thèse conclut que l'importance éthique et politique de la terre pure moderne repose sur le fait qu'elle identifie l'espace utopique de la terre pure avec l'espace d'exil ou d'absence de demeure.
Bäck, Ellen. « Att bilda, men inte att bilas : Elevers uppfattningar av religionsundervisningen ». Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-142407.
Texte intégralKarlsson, Sara. « Ekolådan : En fallstudie av ett ekologiskt livmedelsföretag, som finns på nätet ». Thesis, Karlstads universitet, Fakulteten för hälsa, natur- och teknikvetenskap (from 2013), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-28271.
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