This thesis deals with the evaluation of the actual utilisation of business jet aircraft. The focus is based on actual utilisation of business jet aircraft for airlines, with vision for another possible utilisation, which is described on example study.

In this thesis I analyze the evolutionary ethics and propose a new perspective that develops on the notion of altruism. The view of evolutionary ethics, especially the sociobiological account, has some problems. The most important philosophical problem is the &ldquo / is-ought&rdquo / problem which refers to the question as to whether moral propositions can be inferred from factual statements. In order to overcome this problem I suggest a different reading of the notion of altruism namely &ldquo / altruistic behavior practice&rdquo / that refers to norms, habits and repeated actions that provide the sustainability of society. The notion of altruistic behavior practice is presented and evaluated with the help of Alasdair MacIntyre&rsquo / s and John Dewey&rsquo / s moral philosophy. The moral views of these two philosophers are based on human practices and habitual formations in society. In this respect, evolutionary ethics and the notion of altruism are re-established on the basis of human practices and habitual modes of socialization.

In this Study, the empiricist ethical system of Epicurus and idealist ethical system of Kant will be compared. Kant maintains that as Epicurus&rsquo / ethics regards morality as a means for the attainment of happiness, it is nothing but a self-love ethics. He, for this reason, calls Epicurean morality &ldquo / selfishness.&rdquo / According to Kant, the maxims of happiness can be known only through experience but he says, experience can never produce a law which is universal and necessary. He contends that as Epicurean ethics has happiness as its ultimate goal (i.e., the highest good), it cannot be able to produce an objective morality, valid for all rational beings. Kant, on the other hand, tries to found his ethical system on an a priori moral law of pure reason which borrows nothing from experience. This Study would, in a sense, be a defense of Epicurean ethical system against Kant&rsquo / s claims. The main argument of the thesis is that Epicurean ethics is not a self-love ethics, but rather a system which propounds happiness for all. I will be arguing that for Epicurus, one&rsquo / s own happiness is necessarily bound up with the happiness of others, and that his system is sound and consistent. I will also try to show that Kant is not successful in deducing a transcendentally ideal (a priori) law of reason and that his system has some inconsistencies.

Max Weber and Karl Marx have been compared in various ways, especially since Weber&rsquo / s Protestant Ethic and the Spirit of Capitalism was first published in the beginning of 20th century. The general claim was that their perspectives are completely different from each other. With the analysis of Protestant Ethic, they claim, Weber came up with a negative answer to Marx in terms of his analysis of the relationship between society and economy. However, in this study it is indicated that Weber&rsquo / s analyses were in close proximity with those of Marx&rsquo / s and these similarities can be seen in Weber&rsquo / s both early and late period works such as &ldquo / The Social Causes of the Decline of Ancient Civilization&rdquo / , Economy and Society and General Economic History. Weber&rsquo / s approach in this all corpus can be considered to be &ldquo / a quasi Marxist perspective&rdquo / . In these texts, he refers widely to Marx and elaborates the factors which he thought Marx had excluded from his analysis. Although he accused Marx of using a one-sided causal interpretation of history, Weber&rsquo / s approach in relation to Marx has close parallels with historical materialism

The aim of this study is to examine the meaning and the morality of suicide through the history of philosophy. To this aim, firstly, the historical evaluation of the concept of suicide is explained in detail. The effects of sociological and the religious transformations on the meaning of suicide are analyzed. Afterwards, the moral theories about suicide are discussed. The anti-suicide arguments about suicide in the history of philosophy are classified under three parts mainly. These anti-suicide arguments &mdash / that suicide is a violation of our duties to God, to the society and to the self &mdash / are handled and explained in detail with their counter arguments. Then, the problem of the permissibility of suicide is analyzed and whether suicide is morally permitted under some conditions or it is absolutely forbidden is discussed. Next, the philosophical meaning of suicide in literature is investigated by analyzing the meanings that are given to suicide by Dante iv and Dostoevsky. In the conclusion, a brief summary is given, and the moral theories about suicide are criticized. ,

This thesis discusses what associations Viking Age women and weapons had according to extant sources and how they can present in the grave material. In order to achieve this, literary sources, iconographic representations, and grave material are studied and compared in order to reach a deeper understanding of these associations and what they look like in the archaeology. The literary and iconographic source materials in this thesis are limited those from within, or shortly after, the Viking Age. The grave material in this thesis is also dated to the Viking Age and consists of weapon graves with osteologically determined inhumed females located in Gerdrup, Kaupang, Aunvoll, Nordre Kjølen, and Birka.

The aim of my Thesis was to develop a general synthetic methodology for the preparation of long helicenes equipped with suitable functional groups that control their solubility or serve as anchoring groups for attachment to metallic surfaces, especially gold. The well-established transition metal catalyzed [2+2+2] cyclotrimerization of triynes was selected as the key scaffold-forming transformation in the synthesis of long helicenes because of its high regioselectivity, atom efficiency, functional group tolerance and general robustness. A modular approach was used for the preparation of the starting oligoynes, thus enabling a high level of their structural diversity. Individual resorcinol- based aromatic building blocks were interconnected by Sonogashira cross-coupling reactions, providing complex cyclization precursors encompassing up to twelve alkyne units pre-arranged for the multiple [2+2+2] cycloisomerization to produce three six- membered rings from each set of three neighboring alkyne units. Thus, a small series of long helicenes with up to 19 rings constituting the helical scaffold was synthesized. The quadruple cyclization leading to the longest oxahelicene prepared to date was performed in a high-temperature-high-pressure flow reactor at 250 řC in the presence of CpCo(CO)2. The set of...

The present work addresses the notions of poverty and poverty relief in Buddhist social and economic ethics, comparing them to current approaches to conceptualizing poverty used in the development community. Given the Buddhist preoccupation with ceasing suffering and removing its causes, and the key Buddhist principle of Right Livelihood that is found in the Ennobling Eightfold Path to enlightenment taught by the Buddha, economic ethics appear to be central to the Buddhist path and a concern for the suffering caused by extreme poverty therefore ought to be a key point of concern in Buddhist ethics. Buddhist ethics has developed into a field of study all its own over the last few decades, addressing issues in applied ethics from bioethics to human rights and environmental concerns, but little has been written by virtually any standard on the important topic of poverty relief. The present work makes a step toward filling that gap by examining relevant passages in the Pāli Canon as well as popular and influential Mahāyāna sūtras to demonstrate that a concern for deprivation or non-voluntary impoverishment is evident in key Buddhist doctrines and teachings from the earliest recorded history of the Buddhist tradition. The thesis further discusses the duties to relieve poverty outlined in Buddhist social ethics as well as the development of Buddhist economics and its critique of dominant mainstream economics. It also offers a comparison of Buddhist conceptions of poverty with contemporary notions of poverty, such as the capabilities approach to poverty developed by Amartya Sen and currently in use by the UNDP. In both of these cases poverty is portrayed in a comprehensive and multi-dimmensional manner which views income as only one aspect of poverty. Additionally, this dissertation examines the contemporary Socially Engaged Buddhist movement and identifies historical and contemporary examples of Buddhist poverty relief efforts.

This dissertation examines the claim that, unlike utilitarianism and deontology, virtue ethics ascribes a positive role to emotions in moral evaluation by taking them as the constituents of moral goodness and moral value. I wish to identify the limit and scope of this claim and to show what kind of emotion theory is suitable for explaining the essential features of virtue ethics. To do so, I defend some kind of cognitivism, the cognitive-affective theory of emotion, as the most suitable theory for virtue ethics. I argue that the moral significance that virtue ethicists assign to emotions can only be explained by such a holistic and non-reductionist account of emotions. In order to demonstrate how the virtue ethicists&rsquo / positive treatment of emotions with respect to moral evaluations works in theory, I have looked at Aristotle&rsquo / s theory of emotions and ethics, paying special attention to his notion of the &lsquo / mean relative to us.&rsquo / We shall see that the &lsquo / mean relative to us,&rsquo / which entails the existence of suitable emotions being felt by the moral agent, is justified on the basis of such an idea. The other main purpose of this dissertation is to examine whether Kant&rsquo / s ethics is compatible with virtue ethics. My interpretation is that Kant&rsquo / s position on emotions oscillates between the negative and the instrumentalist view, while Aristotle&rsquo / s view is moralist. I will argue that even the most celebrated Kantian feeling of respect does not fall under the moralist position. Although Kant recognizes emotions as morally relevant in the determination of duties of virtue, the kind of roles he assigns to them are merely aesthetic, instrumental, or ornamental and regulative, all of which are secondary to pure practical reason. But, in virtue ethics, emotions and feelings play actual causative roles. They can both influence and be influenced from reason in the determination of virtuous actions / they are therefore both causally active and morally valuable in moral actions.

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