<p>The purpose of this thesis is to investigate Hegel's conception of morality. Kantian ethics, or to For Hegel, morality refers mainly to the "moral world-view." Hegelian morality is therefore primarily concerned with Kantian ethics and what Hegel considers to be the problems inherent within Kant's ethical system. Hegel's position on morality, as defined by the moral world-view, is that it is inadequate and must be sublimated into the societal norms of ethical life.</p> <p>Hegel's dialectical movement to ethical life is based upon his criticisms of Kantian ethics. However, if a credible Kantian reply can be found to answer Hegel's criticisms, Hegel's moral dialectic becomes problematic. In this thesis I will clarify Hegel's position on morality and will conclude by providing a Kantian reply to Hegel's criticisms.</p> <p>This thesis is divided into three chapters. In Chapter One, I introduce Hegel's critique of Kantian ethics within The Phenomenology of Spirit. In Chapter Two I explore He gel 's definition of morality wit h i nth e Philosophy of right . In the third and final chapter I analyze Hegel's critique of the moral world-view and provide a Kantian reply to Hegel's criticisms. I conclude by arguing that Kantian ethics can be defended against Hegel's criticisms, therefore Hegel's attempt to sublimate morality into ethical life is problematic.</p> / Master of Arts (MA)

Thesis (M.A.)--Columbia Graduate School of Bible and Missions, 1986. / Includes bibliographical references (leaves 89-100).

This essay explores how the fictional portrayals of man-before-death in Albert Camus’ The Plague can convey insights related to studies in world views. Its thesis argues that the relationship between the author, the text and the reader provides a dialogue where the author can transmit his or her ideas to the reader whom is given a possibility of interpreting the text in accordance with his or her context. The thesis was conducted by organising a close-reading of three scenes from The Plague by an allegorical type of interpretation (Quadriga) in order to create a dialogue between the novel and contemporary studies of world views and the works of Albert Camus. Altogether, this thesis contributes to show how The Plague’s depictions of death can be used as a world-view document as well as demonstrating how its reader can use it to cope with scenarios in modern society.

Historically, research on Aboriginal education issues has ignored the needs of Aboriginal people and disempowered the Aboriginal community. This thesis seeks to offer a corrective to that trend. <p> The intent of the thesis research was to establish a process for conducting educational research with one Aboriginal community - the Dakota People of Wahpeton which would enable this community to have a legitimate voice and control over future research that will be conducted on their behalf. A methodology called community-Based Participatory Research (CBPR) was utilized because it provided the means for community input and direction. Through the use of CBPR, collaborative relationships were established with 20 Dakota People of Wahpeton, who were identified as the research participants. The interview was used as the primary research method. <p> The thesis discusses how the conflict between two cultural world views - the Aboriginal view of the Dakota, Nakota, and Lakota People, generally referred to as "Sioux", and the contemporary Western view - was resolved within the process of implementing the Community-Based Participatory Research methodology. This resolution of differences was accomplished by bridging, then mirroring, the methodologies and ways of gaining knowledge unique to these two respective cultural world views. Additionally, theoretical and practical suggestions are offered so that the thesis might serve as a model for Dakota-Nakota-Lakota Community-Based Participatory Research in the future. <p> In keeping with Community-Based Participatory Research, the voice of the people will be emphasized in this thesis, through extensive use of quotes. Furthermore, the voice of the researcher will be clearly identified so that he may be held accountable for his input.

Historically, research on Aboriginal education issues has ignored the needs of Aboriginal people and disempowered the Aboriginal community. This thesis seeks to offer a corrective to that trend. <p> The intent of the thesis research was to establish a process for conducting educational research with one Aboriginal community - the Dakota People of Wahpeton which would enable this community to have a legitimate voice and control over future research that will be conducted on their behalf. A methodology called community-Based Participatory Research (CBPR) was utilized because it provided the means for community input and direction. Through the use of CBPR, collaborative relationships were established with 20 Dakota People of Wahpeton, who were identified as the research participants. The interview was used as the primary research method. <p> The thesis discusses how the conflict between two cultural world views - the Aboriginal view of the Dakota, Nakota, and Lakota People, generally referred to as "Sioux", and the contemporary Western view - was resolved within the process of implementing the Community-Based Participatory Research methodology. This resolution of differences was accomplished by bridging, then mirroring, the methodologies and ways of gaining knowledge unique to these two respective cultural world views. Additionally, theoretical and practical suggestions are offered so that the thesis might serve as a model for Dakota-Nakota-Lakota Community-Based Participatory Research in the future. <p> In keeping with Community-Based Participatory Research, the voice of the people will be emphasized in this thesis, through extensive use of quotes. Furthermore, the voice of the researcher will be clearly identified so that he may be held accountable for his input.

Historically, research on Aboriginal education issues has ignored the needs of Aboriginal people and disempowered the Aboriginal community. This thesis seeks to offer a corrective to that trend. The intent of the thesis research was to establish a process for conducting educational research with one Aboriginal community - the Dakota People of Wahpeton which would enable this community to have a legitimate voice and control over future research that will be conducted on their behalf. A methodology called community-Based Participatory Research (CBPR) was utilized because it provided the means for community input and direction. Through the use of CBPR, collaborative relationships were established with 20 Dakota People of Wahpeton, who were identified as the research participants. The interview was used as the primary research method. The thesis discusses how the conflict between two cultural world views - the Aboriginal view of the Dakota, Nakota, and Lakota People, generally referred to as "Sioux", and the contemporary Western view - was resolved within the process of implementing the Community-Based Participatory Research methodology. This resolution of differences was accomplished by bridging, then mirroring, the methodologies and ways of gaining knowledge unique to these two respective cultural world views. Additionally, theoretical and practical suggestions are offered so that the thesis might serve as a model for Dakota-Nakota-Lakota Community-Based Participatory Research in the future. In keeping with Community-Based Participatory Research, the voice of the people will be emphasized in this thesis, through extensive use of quotes. Furthermore, the voice of the researcher will be clearly identified so that he may be held accountable for his input.

No description available.

<p>The aim of this paper is to get a deeper understanding if research about international relations has any practical meaning. The main focal point is about the importance of the scholar idea soft power, and its meaning on foreign policy actions through expressions. A quantity and quality method is used. The point of the main theory that concerns international relations takes a rationalistic perspective, and expands it to the notion that ides can have an impact on policy outcomes. Three different types of research utilization can be traced to determine in which way an idea is getting implemented. Why certain ideas can be used lies in the foreign policy preferences with the political institutions and its policymakers. In the last ten years, policymaking preferences in the USA, Great Britain and Sweden have shifted due to change of governments, challenges by expanding institutions as the European Union (EU) and terror alerts. Soft power is an upcoming idea that can be traced in the countries policies. In conclusion, the concept is expressed in the political agendas on the margins. For the American and the British policy the importance with the idea seems to be utilized for mediation for the retention and the legitimating of there existing policies regarding hard power. The main purpose with the idea for Sweden seems to be the utilization for guidance to promote EU: s ability to act as a prominent actor in international relations. The idea is, acts and expressed foremost as a positive symbol for the countries, rather than a ground-breaking new idea that changes policies. Due to is variables already exist in the policymaking processes.</p>

The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.

The purpose of this thesis is to gain a greater understanding of Aboriginal world views and determine their implications for the education of Aboriginal adults. Aboriginal world views are the fundamental assumptions or deep structures which form the basis of Aboriginal cultures. World views are mediated and expressed through language, dance, art, and religion. In this research I chose to gain; a greater understanding of Aboriginal world views by, interviewing the Aboriginal staff and students of the Prince George Native Friendship Centre.<p>I began the fieldwork for this ethnographic study in June of 1992 by interviewing the staff and students of Project Refocus, by taking part in two classes with the students of the Start Program, and by entering into conversations with individual staff members from a variety of programs. Four of the participants in these interviews: became key respondents who acted as editors of my written work and guides for my ongoing investigation. I built upon the knowledge gained in our conversations by reading the' literature pertaining to Aboriginal world views. This knowledge was further supplemented by my participation in such Aboriginal ceremonies as the sweatlodge and the pipe ceremony. Personal narrative is entwined with academic discourse throughout the thesis in order to reflect the manner in which I gained a greater understanding of Aboriginal world views.<p>Examination of the interview transcripts revealed two themes common to the world views of the Aboriginal participants. The first theme, harmonious relationships, demonstrates the value these participants place on living in harmony with the other human and non-human entities who inhabit the world. Recognizing that all entities are important to the continuation of life, the participants in this research work to enhance and preserve their relationships with their human and non-human cousins. The second theme, spirituality, refers to many participants' belief that all aspects of the natural world possess, spiritual characteristics. The spiritual dimensions of nature link human and non-human together in kinship, and lead to greater knowledge and understanding.<p>Having examined the two themes of harmonious relationships and spirituality, I go on to discuss their implications for the education of Aboriginal adults. Foremost among these is that knowledge has a social purpose; it is not acquired for personal gain but is to be used for the benefit of the human and non-human community. Second, Aboriginal peoples consider that the relationship between educator and learner lies at the heart of the educative process in contrast to Euro-Canadian education which stresses the transmission of skills and knowledge. Third, education does not interrupt the harmonious interrelationships found in nature. Finally, approaches to the education of Aboriginal adults should incorporate their spiritual understandings, for their knowledge and wisdom are spiritually inspired.