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Uppsatsen ämnar undersöka vilka kategoria (anklagelser) Germanwings stod inför i samband med flight 4U 9525:s krasch i de franska alperna 2015, samt vilka apologia-strategier (försvar och ursäkter) de använde sig av. Genom att tolka den retoriska situationen (helheten) med hjälp av en hermeneutisk kvalitativ metod samt kritisk retorikanalys tillsammans med en närläsande textanalys har kategorian “vållande till annans död” och ”vållande till annans död genom anställds avsiktliga handling” utkristalliserats. Germanwings bemötte kategorian med hjälp av apologia-strategierna corrective action (minska händelsens anstötlighet) och mortification (ta på sig hela skulden), vilket gjordes på ett ansvarsfullt och ångerfullt vis. Detta hjälpte bolaget att stärka sitt ethos (anseende och trovärdighet). I apologian påvisades fronesis (handlingsklokhet), eunoia (god moralisk karaktär) och arete (aktören agerar passande inför situationen).

The sexual abuse by Roman Catholic clergy has overwhelmed public media and has resulted in a barrage of criminal and civil lawsuits. Between October of 1985 and November of 2002, more than three-hundred and ninety-four media sources reported on allegations of sexual misconduct worldwide. The response by the hierarchy of the church has been defensive with little effort in expressing remorse. Researchers over the past decade have focused much attention on how organizations respond to crises involving allegations of wrongdoing, but little attention to the church as an organization remains under-researched. When an organization suffers such a crisis as did the Catholic Church regarding the sexual abuse of its members, the role of apology takes on various viewpoints. The questions posed for this research are: First, what strategies of apology did the Catholic Church use in addressing the sexual abuse by clergy and were the apologies issued apologies of regret or remorse. Secondly, I want to explore the impact the media has had on the church. Finally I want to explore the status of the church today with regard to legal issues and the effect the statute of limitations is having on the victims being compensated. The apologies issued on behalf of the Church were few and far between. Based on the analysis of articles from the Boston Globe, it appears that the Church apologized as more of regret than remorse. The silence and cover-up by leaders in the Church forced the hand of many victims to speak out about the abuse and confront the Church in the only way they would respond . . . in a court of law. Once the accusations became public, the media played a pivotal role in escalating the crisis, thereby, forcing the hand of the Church in addressing the abuse. Taking responsibility for the actions of clergy from the very beginning would have been the responsible thing for the Church to do.

Under Hösten 2011 startade ett mediedrev mot Socialdemokraternas partiledare Håkan Juholt, där han anklagades för att ha bluffat till sig för mycket i bostadsbidrag. Den här uppsatsens uppgift är att undersöka vilka strategier Juholt använde sig av i sina försvarstal utifrån statusläran och om han argumenterade efter det. Undersökningen är intressant då Juholt misslyckades i sin kommunikation till allmänheten under krisens gång. Jag fann att det man trodde var en ursäkt från början visade det sig vara undvikande av ansvar. Även medias roll visade sig ha en avgörande betydelse då de satte dagordningen. De retoriska begrepp och teorier jag använder mig av är centrala inom retoriken och då särskilt inom genus judiciale (försvarstal). Med utgångspunkt ur dessa begrepp kan man sedan forma sig en mall som kan ge vägledning i ett försvarstal.

Os fragmentos que compõem a obra que, hoje, conhecemos como Pensées, são notas preparatórias de uma apologia da religião cristã que Blaise Pascal pretendia escrever. Ao nos debruçarmos sobre as anotações do filósofo francês, chama-nos a atenção o fato de o autor, em nenhum momento, propor qualquer demonstração metafísica da existência de Deus ou mesmo pretender provar, de modo inquestionável, algum dos dogmas católicos. A total ausência de demonstrações que se pretendam perfeitamente probantes explica-se, a nosso ver, pelo fato de Blaise Pascal ser um filósofo cético, ou seja, pelo fato de Pascal não crer que a razão humana é um instrumento capaz de apreender a Verdade. Assim, trata-se, aqui, de, primeiramente, estipular a plausibilidade da hipótese de leitura segundo a qual Pascal pode, com justiça, ser considerado um pensador cético. Isto feito, tratar-se-á de analisar os motivos que levaram nosso filósofo a não se utilizar de nenhuma das tradicionais provas da existência de Deus e a não considerar como plenamente probantes os raciocínios por ele elaborados em prol da religião cristã fatos que caracterizamos como limites epistemológicos da apologética de Blaise Pascal. / The fragments that compose the book that today we know as Pensées are preparatory notes of an apologetics of the Christian religion that Blaise Pascal intended to write. When examining the annotations on the French philosopher, our attention is attracted by the fact that the author never proposes any metaphysical demonstration of God\'s existence, neither intends to prove, unquestionably, some of the Catholic dogmas. The total absence of demonstrations presented as definitive is explained, in our point of view, by the fact that Blaise Pascal is a skeptical philosopher, ie, because Pascal does not believe that human reason is an instrument capable of grasping the Truth. Thus, it is here to, first, establish the plausibility of the hypothesis of the interpretation according to which Pascal may justly be regarded as a skeptical thinker. This done, well analyze the reasons why our philosopher did not use any of the traditional proofs of God\'s existence and did not consider as fully demonstrative the reasonings he elaborated himself in favor of the Christian religion - facts that we consider as epistemological limits of the apologetics of Blaise Pascal.

This project investigates how rhetorical texts influenced the witch trials that were held in Salem in 1691-1692, how rhetoric shaped the response to this event, and how rhetorical artifacts in the twentieth and twenty first centuries have shaped American public memory of the Salem witchcraft crisis. My analysis draws from three different chronological and rhetorical viewpoints. In Chapter II, I build upon work done by scholars such as McGee, White, and Charland in the area of constitutive rhetoric to address the question of how the witchcraft crisis was initiated and fueled rhetorically. Then, as my examination shifts to the rhetorical artifacts constructed immediately after the trials in Chapter III, I rely on the tradition of apologia, rooted in the ancient Greek understanding of stasis theory to understand how rhetorical elements were utilized by influential rhetors to craft a variety of different explanations for the crisis. And finally in Chapter IV, I draw from individuals such as Halbwachs, Kammen, Zelizer, and Bodnar, working in the cross-disciplinary field of public memory, to respond to the questions of how we remember the trials today and what impact these memories have on our understanding of the themes of witchcraft and witch hunting in contemporary American society. Therefore, this project uses the lens of rhetorical analysis to provide a method for examining and understanding how individuals, both in the seventeenth century and today, have engaged in the act of updating their reflections about this facet of American history.

Den 18 april 2012 anklagas mobiloperatören TeliaSonera av Uppdrag granskning för att samarbeta med diktaturer i Centralasien. Ambitionen med denna uppsats har varit att göra en retorisk analys av det försvar som TeliaSonera framställt i anslutning till anklagelserna. Jag har tagit avstamp i den klassiska retorikens teorier kring statuslära, den retoriska situationen samt kring ethosbegreppet och kombinerat dessa med apologiateorier för att studera anklagelse och försvar. Med hermeneutikens tolkningsmetod som grund har en närläsning gjorts av; Uppdrag gransknings reportage, en inspelad tv-intervju med TeliaSoneras kommunikationsdirektör samt ett pressmeddelande på företagets hemsida. Resultatet visar hur Uppdrag granskning har anklagat, hur TeliaSonera har försvarat sig och en diskussion har först kring huruvida företaget uppfyller de etiska krav litteraturen ställer på en apologia. En förhoppning har varit att öka förståelsen för hur några av de befintliga kategoria- och apologiateorierna kan appliceras på ett retoriskt objekt, samt hur retorik och kriskommunikation har betydelse för varandra.

Den 24 oktober 2012 utför samhällsprogrammet Kalla Fakta en kritisk granskning av modeimperiet H&M, där man ifrågasätter H&M:s handlande angående levnadslönerna för textilarbetarna i deras produktionsländer. I denna uppsats är syftet att undersöka om H&M valt att försvara sig mot denna granskning i en korrespondens med Kalla Fakta. Det är ur ett retoriskt perspektiv intressant att studera hur ett värdsledande förtetag, som H&M, strategiskt väljer att svara på denna typ av situation för att försöka återuppta sin trovärdighet. I denna studie har jag med hjälp av retorikens statuslära och William L. Benoits apologia-teorier, kunnat konstatera att H&M använt sig av olika försvarstrategier som  förändras över tid i korrespondensen.  I denna studie har jag även kunnat konstatera att korrespondensen är en del av H&M:s återhämtningsarbetet i försök att förstärka deras ethos och till viss del reducera den bild som Kalla Fakta valt att målat upp av företaget.

Os fragmentos que compõem a obra que, hoje, conhecemos como Pensées, são notas preparatórias de uma apologia da religião cristã que Blaise Pascal pretendia escrever. Ao nos debruçarmos sobre as anotações do filósofo francês, chama-nos a atenção o fato de o autor, em nenhum momento, propor qualquer demonstração metafísica da existência de Deus ou mesmo pretender provar, de modo inquestionável, algum dos dogmas católicos. A total ausência de demonstrações que se pretendam perfeitamente probantes explica-se, a nosso ver, pelo fato de Blaise Pascal ser um filósofo cético, ou seja, pelo fato de Pascal não crer que a razão humana é um instrumento capaz de apreender a Verdade. Assim, trata-se, aqui, de, primeiramente, estipular a plausibilidade da hipótese de leitura segundo a qual Pascal pode, com justiça, ser considerado um pensador cético. Isto feito, tratar-se-á de analisar os motivos que levaram nosso filósofo a não se utilizar de nenhuma das tradicionais provas da existência de Deus e a não considerar como plenamente probantes os raciocínios por ele elaborados em prol da religião cristã fatos que caracterizamos como limites epistemológicos da apologética de Blaise Pascal. / The fragments that compose the book that today we know as Pensées are preparatory notes of an apologetics of the Christian religion that Blaise Pascal intended to write. When examining the annotations on the French philosopher, our attention is attracted by the fact that the author never proposes any metaphysical demonstration of God\'s existence, neither intends to prove, unquestionably, some of the Catholic dogmas. The total absence of demonstrations presented as definitive is explained, in our point of view, by the fact that Blaise Pascal is a skeptical philosopher, ie, because Pascal does not believe that human reason is an instrument capable of grasping the Truth. Thus, it is here to, first, establish the plausibility of the hypothesis of the interpretation according to which Pascal may justly be regarded as a skeptical thinker. This done, well analyze the reasons why our philosopher did not use any of the traditional proofs of God\'s existence and did not consider as fully demonstrative the reasonings he elaborated himself in favor of the Christian religion - facts that we consider as epistemological limits of the apologetics of Blaise Pascal.

On February 14, 2007, JetBlue Airways experienced a major blow to their well-respected reputation when ten planes were delayed with passengers stranded on board for up to eight hours each. Through intense coverage and negative reporting from the media, JetBlue launched a multi-pronged crisis communication response strategy to repair the damage. Using Situational Crisis Communications Theory (SCCT) as a framework, the research in this study demonstrated the importance of crisis communications planning, corporate apologia, corporate impression management, and image restoration within an organization. A discourse analysis was utilized to identify the types of messages delivered by the media, the crisis response strategies and tactics implemented by JetBlue, and stakeholder reactions to the JetBlue responses. Content from the messages were then placed in appropriate categories identifying the type of strategy and tactic utilized. Category definitions, examples of comments, and the identifying attributes were included to help support that JetBlue was successful in repairing and recovering their reputation