John Finnis is one of the seminal contemporary jurisprudential thinkers working within the natural law tradition. His Natural Law and Natural Rights, first published in 1980, has had a significant impact and stands as a centerpiece of modern natural law theory. It is at once a work of ethics, political philosophy as well as jurisprudence. The starting point of his theory of natural law con­sists in concepts such as basic human goods, practical reasonableness and the common good. These concepts provide the foundation for his analysis of communities and society as well as the legal system. This thesis sets out to expound on his theory of natural law by exploring Finnis’ understanding of the basic human goods, practical reasonableness and the common good and the way they interact with his ideas of law and justice. Some of the more controversial or contentious aspects of his theory will also be addressed; such as the supposed self-evident nature of the basic goods and their incommensurable status. Some critics allege that his theory is lacking some of the defining characteristics of a natural law theory and that it thus fails as a theory of natural law, while others have claimed that his theory lends itself to the justification of an authoritarian society. Some of these criticisms carry more strength than others and I conclude by granting that Finnis’ theory contains some weaknesses. However, these should not weaken our appreciation of his vision of the good that law can do and the interrelatedness of law and morality.

Title Ethical Dilemmas in the Process of Selling the City's Housing Stock - a Systematic Analysis from the Perspective of Christian Social Ethics Abstract The aim of this work is to describe and analyse ethical dilemmas in decision-making in the management of the city and in one of the important segments of municipal politics - in the field of sales of the city's property to private owners. The focus of the thesis is to reflect on the ethical dilemmas that arise in the process of selling the city's property. The ethical reflection will be made from the perspective of theological ethics and Catholic social teaching. Ethical criteria for morally responsible political behaviour will be defined in the thesis in connection with selected principles of social teaching of the Church. Further, the conditions for the sale of the city's housing stock will be formulated, which would be in accordance with the principle of general good as the basic principle of Christian ethics implemented in municipal political practice so as to benefit the city management as an organizational unit and its citizens, the life of individuals and the city as a whole. In the format of one example of practical policy the contribution of Christian ethics to governance and management of the city will be examined. At the same time the criteria...

La tesi, con un intento esplorativo, avvalora l’ ecologia integrale quale principio che riguarda ogni contesto di vita e considera criticamente le dimensioni della sostenibilità all’interno della vita delle persone e delle organizzazioni, analizzando le questioni in modo interdisciplinare e attraverso inedite prospettive epistemologiche inclusive. La nozione di formazione umana integrale e le prospettive della Dottrina Sociale della Chiesa sono assunte quale itinerario di approfondimento sulle possibili connessioni euristiche tra pedagogia ed economia civile, con riferimento all’educabilità della persona e all’ecologia umana. L’orientamento all’ecologia integrale sollecita la riflessione pedagogica, in dialogo con altre scienze, a generare un’inedita progettualità civile e nuove possibilità educative per realizzare un autentico sviluppo equo e solidale. Nell’alveo della pedagogia dell’impresa, si considerano modelli organizzativi quali imprese sociali, cooperative di comunità e Società Benefit come protagoniste nell’impegno responsabile della costruzione della comunità, avvalorando la fioritura della persona umana e la cura del creato. Human education ed ecologia integrale divengono l’alleanza capace di sviluppare green capability emblematiche per l’edificazione di un futuro inclusivo e vitale, nella prospettiva del bene comune. / The thesis, with an exploratory intent, validates integral ecology as a principle that concerns every context of life and critically considers the dimensions of sustainability within the lives of individuals and organisations, analysing the issues in an interdisciplinary way and through novel inclusive epistemological perspectives. The notion of integral human formation and the perspectives of the Social Doctrine of the Church are taken as an itinerary to explore the possible heuristic connections between pedagogy and civil economy, with reference to the educability of the individual and human ecology. The orientation towards integral ecology urges pedagogical reflection, in dialogue with other sciences, to generate unprecedented civil planning and new educational options to achieve authentic fair and solidarity-based development. In the context of the business pedagogy, organisational models such as social enterprises, community cooperatives and Benefit Societies are considered as protagonists in the responsible commitment to building the community, enhancing the flourishing of the human person and the care of creation. Human education and integral ecology become an alliance capable of developing emblematic green capabilities for building an inclusive and vital future, in a perspective of common good.

This dissertation aims to contribute to a better theoretical understanding of common good orientation in an organizational context, its measurability, and effects on an individual, organizational and social level. Specifically, this dissertation theoretically discusses and empirically tests what common good orientation encompasses in an organizational context, why it is valuable for individuals, organizations and societies alike, as well how it could be implemented in organizational leadership practices. While building on the findings of Meynhardt's (2009, 2015) Public Value research, this dissertation mainly seeks to lay the empirical and theoretical foundations surrounding the hitherto poorly researched concept of Organizational Purpose. Despite the popularity of organizational purpose, no agreement has yet been reached on the definition of the construct, which has hampered further theoretical development and empirical testing. This cumulative dissertation consists of three empirical papers and an introductory conceptual paper.

La notoriété dont jouit l’apport de Gadamer à la tradition de l’herméneutique philosophique tend à éclipser la finesse et la complexité de ses réflexions dans le domaine de la philosophie pratique. Or, Gadamer souligne lui-même que, dès le début de sa carrière, sa principale préoccupation a été celle de comprendre à partir des Grecs ce que sont la praxis et la philosophie pratique qui l’étudie. C’est cette préoccupation qui l’a conduit à développer par la suite ses réflexions sur l’herméneutique – discipline qu’il comprend comme une philosophie pratique. Dans ses écrits éthico-politiques, Gadamer porte une attention particulière à la philosophie grecque, pour laquelle son intérêt est si puissant que, dès ses premiers écrits, il aspirait à en revitaliser certains éléments liés à l’exercice de la dialectique et représentés par le mode de vie dialogique de Socrate. La philía est l’un de ces concepts grecs que Gadamer vise à ranimer dans les esprits contemporains puisque, selon lui, la philía révèle des vérités sur l’existence humaine que les conceptions subjectivistes dominantes dans la modernité ne réussissent pas à expliquer. Contrairement à l’idée selon laquelle l’être humain serait fondamentalement un être individuel et seulement de manière secondaire un être social, l’appropriation gadamérienne de la philía met en évidence la nature sociale de l’être humain, c’est-à-dire son appartenance essentielle à la sphère sociale – dont les dimensions les plus fondamentales sont celles de la solidarité et l’amitié, selon Gadamer. Ce mémoire vise à montrer comment, en associant la notion grecque de philía aux phénomènes de l’amitié et de la solidarité, Gadamer comprend ces dernières comme reposant essentiellement sur le dialogue et la coexistence entre les êtres humains (par lesquels il leur est possible d’identifier le bien commun). Selon Gadamer, autant l’amitié que la solidarité consistent en l’orientation de l’agir de l’individu vers le bien des communautés auxquelles il appartient en vertu d’une reconnaissance du lien d’interdépendance qui l’unit à celles-ci. Dans la sphère de l’amitié, l’essence sociale des êtres humains se manifeste dans le partage de la tâche d’auto- connaissance qui est la leur : le dialogue et la coexistence des amis leur permettent de mieux se connaître qu’ils ne le feraient individuellement. Dans la sphère de la solidarité, l’essence sociale des êtres humains se manifeste dans le partage des tâches – comme la communication et la division du travail – qui rendent possible l’existence même de l’humanité. / The reputation of Gadamer’s contributions to the tradition of philosophical hermeneutics tends to eclipse the finesse and complexity of his reflections on practical philosophy. Gadamer himself states that, since the beginning of his career, his main concern has been understanding praxis and the practical philosophy that studies it. Gadamer’s ethical-political writings are heavily focused on Greek philosophy, his lifelong interest in which is evidenced in his attempts to revitalise certain elements related to the exercise of dialectics as represented by the dialogical life led by Socrates. The Greek notion of philía is one such concept that Gadamer aimed to revive in the minds of his contemporaries; he understood philia as revealing certain truths about human existence that the subjectivist conceptions dominating modern thought fail to grasp and explain. Unlike the idea that humans are fundamentally individual beings and only secondarily social, Gadamer’s appropriation of philia accentuates the social nature of human beings – that is, their essential belonging to the social sphere – whose most fundamental dimensions are those of solidarity and friendship. This thesis aims to highlight the ways in which Gadamer’s association of the Greek notion philia to the phenomena of friendship and solidarity leads him to characterise these phenomena as fundamentally relying on the dialogue and coexistence between human beings (through which they are capable of identifying the common good). Gadamer maintains that both friendship and solidarity entail individuals orienting their actions toward the well-being of the communities to which they belong in accordance with their recognition of the interdependence that unites them. In Gadamer’s conception of philia as friendship, the social nature of human beings manifests in the way they share the task of self-knowledge (a task obligatory to every human being): the dialogue and coexistence between friends is what allows humans to understand themselves better than they would individually. In Gadamer’s conception of philia as solidarity, the social essence of human beings manifests in the shared tasks that make the very existence of humanity possible – such as the task of communication and the division of labour.

[pt] A pesquisa se situa no recorte temporal após o Programa de Aceleração do Crescimento/Urbanização de Assentamentos Precários (PAC-UAP), programa federal de políticas de urbanização de favelas iniciado em 2007, cujo legado para a Favela da Rocinha dará forma a uma economia comum das relações sociais no que tange a maior participação comunitária e redes de assistencialismo mútuo. Como desdobramento desse episódio, surge o objeto do presente estudo, o Museu Sankofa Memória e História da Rocinha, museu comunitário fundado em 2011, como fruto do programa Pontos de Memória, contemplado em 2009. A narrativa sofre então uma radical alteração do paradigma da representação cultural, que insurge por meio da expressão local dessas comunidades, através de seus passado histórico e memória vivos, os quais constituem uma renovação de estatuto do patrimônio cultural imaterial carioca que, por sua vez, enseja um fortalecimento nos movimentos sociais em multidão. Frente às constantes formas de opressão, ao representar ditos territórios periféricos reprimidos pela força neoliberal, as favelas metropolitanas insurgem de forma musealizada a partir de 2006, de acordo com os preceitos da nova museologia, constituindo uma rede museológica comunitária tanto física quanto virtual. Por conseguinte, se desenvolve um mecanismo à revelia do modus operandi do mercado por uma rede autogovernada construída pelo esforço coletivo, que será inaugural para novas formas de resistência à apropriação do bem comum, por meio de instituições como ONGs e demais movimentos locais. Por fim, é objetivo do estudo analisar a comunalidade, ou seja, a (re)produção do bem comum em contextos marginalizados, acessado pela chave patrimonial como campo de disputa e negociação, de modo a emancipar seus sujeitos e subjetividades. / [en] This research is situated in aftereffects of Programa de Aceleração do Crescimento/Urbanização de Assentamentos Precários (PAC-UAP), a federal programme of favela s urbanization policy grounded in 2007, which legate to Favela da Rocinha would be about common s economy of social relations in reference to a reciprocal communitarianism and assistencialism s network. A direct link to that moment is this research s object Museu Sankofa Memória e História da Rocinha, a community museum based in 2011, as a product of Memory Hotspots govt s program conquered in 2009. Narrative so suffers a radical change from cultural misrepresentation paradigm, which insurge through a local expression by communities, with them historical past and memory alive, raises an intangible heritage bylaw s renewal and, on the other hand, it strengthens social movements in multitude s background. Oftenly facing different systems of oppression, frame those peripheral territories by neoliberal task, the metropolitan favelas begin insurging in shape of musealized bodies since 2006, according to new museology s theory, what creates a real and virtual museological community s network. As a matter of fact, it has developed since then a countermovement against market modus operandi by self-governance cells working collectively, what will shape new ways of resistance to common s expropriation, through institutions such as NGOs and many other local movements. Finally, it s the main goal of this research analyze commonality, i.e., the self-reproduction of commons on marginalized contexts, on heritage s field of struggle and negotiation, to emancipate its subjects and subjectivities.

This dissertation argues that Gyekye, in his idea of communitarianism, has a contribution to make towards the understanding of the socio-political structures of multicultural communities in Africa. Gyekye's construct of metanationality, in relation to his communitarian ethics, addresses the socio-political and cultural problems confronting multicultural communities, with particular reference to Nigeria. In an attempt to achieve his idea of a "metanational state", Gyekye claims that: (1) "personhood" is partially defined by a communal structure; (2) equal moral attention should be given both to individual interests and community interests; (3) it is necessary to integrate the "ethic of responsibility" with "rights"; (4) members of the nation-state should be considered equal; (5) in order to achieve nationhood in a multicultural community, it is essential to move beyond "ethnicity" and (6) in an attempt to form a national culture, attention should be drawn to "the elegant" aspects of cultures of various ethno-cultural communities. / Philosophy / M.A. (Philosophy)

Research problem: This research focused on the following problem statement: What management strategies can be developed and used to advance effective social justice practice in schools? Research aims: Arising from the problem question, the research aims were firstly to determine theoretically, the nature of social justice (Chapter Two) and secondly to identify and analyse theoretically, the determinants that contribute to social justice practices (Chapter Three). This was done by means of a comprehensive literature review. The third aim was to qualitatively analyse effective social justice praxis in selected schools in the North-West and Western Cape Provinces (Chapter Four and Five). From the analysis and literature review, management strategies for effective social justice practice in schools (Chapter Six) were developed as part of the empirical investigation. Research methodology: The empirical investigation realised the third aim, to analyse qualitatively effective social justice praxis in selected schools by means of individual and focus group interviews which were based on the philosophical paradigm of a constructivist-grounded theory and a hermeneutic, phenomenological methodology that enabled me to listen and be part of the discursive portrayals of the participant-principals’ effective social justice praxis. The qualitative data collection and methodology entailed considerations with regard to ethical conduct between myself and the role-players, i.e. the researcher, the Ethics Committee (NWU Faculty of Education Sciences), the role of departmental officials, the role of participant principals, and documentation used. Attention was paid to determine the target population, participant and sample selection from the North-West and Western Cape provinces in accordance with predetermined criteria. These criteria were, inter alia, that these principals would: have a proven track record to demonstrate an understanding of the concept of justice and social justice; would adhere to and implement legal determinants of social justice praxis with regard to the constitutional values and human rights; provide proven evidence of social justice praxis as equality, human dignity and freedom; implement political imperatives such as the Manifesto on Values, Education for All; acknowledge the need for fair distribution and educational transformation; provide a moral basis for recognition, identity formation and social justice praxis; apply a deliberative democratic praxis; promote accountability, school achievement, and as prospective and transformative leaders believe in and practice an embracing social justice. The researcher prepared the necessary documentation, the interview protocol and interview schedule to enter the field, as well as entering the field of research (principals at schools and district offices) to conduct and record the interviews which she afterwards transcribed. The method of qualitative data analysis included three phases: Phase I that considered the first hearing-reading, Atlas.ti™ dry-run and initial code-lists; Phase II, the translation processes, and Phase III, the abstraction and crystallisation processes. The criteria for soundness were established in the account of authentic validity and credibility of the study. The collected qualitative data was analysed by means of the Atlas.ti™ software programme as a result of which seven themes and three sub-themes for each theme emerged. These themes were the principal and social justice praxis, learners, education in general, constitutional values, educational partners, the government and political establishments, and social justice: its ontology and praxis. Development of management strategies: Education is about understanding and this study presented those management strategies that culminated in answers to the fundamental question: “What management strategies can be developed and used to advance effective social justice practice in schools?” The development of management strategies are the result of the literature review and the empirical investigation. The strategy development process consisted of a three-phase strategy framework: strategy planning (aims and objectives), strategy implementation (action plan and persons), and strategy evaluation. From this process, seven aims were developed in accordance with the seven identified themes: the principal, the learners, education in general, Constitutional values, partners in education, government, political and union matters, and the ontology and praxis of social justice. These management strategies include inter alia: • Optimising the school principal’s virtues of responsibility, authenticity and presence as gemeinschaft (community) relationships to ensure effective social justice praxis (§5.2). • Inculcate a disciplined school environment for learners to embrace human diversity and dignity, democracy, and Ubuntu-principles (§5.3) to optimise effective social justice praxis. • Influence education in general - system and structures - to optimise effective social justice praxis (§5.4). • Foster constitutional values and human rights as effective social justice praxis (§5.5). • Establish a social justice culture amongst educational partners who are essential to school development and governance to optimise effective social justice praxis (§5.6). • Convince government and union officials and influence political matters to serve the best interest of the child (§5.7) to ensure social justice praxis. • Actualise management strategies for social justice praxis that epitomise compassion, love, care and human rights in a participative and respectful environment (§5.8). • These management strategies were described as techniques or aims, objectives and action steps to provide answers to the questions where and how, which determined on which level or levels these strategies were to be performed. Main findings: • At a conceptual and a theoretical level: Conceptually and theoretically this study established, for the first time, specific determinants of social justice praxis (Chapters Two and Three) and its management. This contribution is found in the syntheses that followed each conceptual discussion of justice (§2.2.7) and social justice (§2.3.4), as well as the syntheses and evaluation of these determinants (§3.2-§3.4) for social justice praxis. These determinants may be regarded as an attempt at purified, cleansed theorising with respect to social justice praxis. This study found that social justice does exist in the hearts of the principals who took part in this study and that social justice belongs to all learners, to all of humanity, whoever they are or whatever their circumstances may be. Social justice is, essentially, embodied and lived love-in-practice towards all. However, the effectiveness of social justice praxis is usually determined by pragmatic circumstances that dictate the scale and scope of its efficacy. This study found that social justice praxis in schools should deviate from a mere legalistic or juridical notion because it progressed beyond the conceptual boundaries and theoretical limits of juristic thinking towards an attempt at linking social justice praxis to a humanising pedagogy. As a consequence, social justice in this research cuts across all man-made barriers: it has become a prospective notion that reflects its restorative and transformational nature and role. • At a strategic level: Strategically, this research found that the possibility of various cycles of action research in schools as well as in higher education institutions exists. The seven themes could be viewed in isolation, but if regarded, as found in this research, as seven levels that build upon each other and whose strengths or weaknesses are interdependent, it becomes self-evident that social justice forms the basis of cohesive and holistic social justice praxis. The seven strategies (§5.2-§5.8) developed in this research may, in future, inform research and praxis in schools and higher learning institutions in order to confirm or refute the theory presented herewith. • At policy-making level: This study has implications for policy design and management development, not only at basic education level, but also at national level. This study found that social justice specifically, has neither adequately, nor officially been addressed in relevant policies. If policy amendments were to be made and management strategies for social justice praxis in schools become an essential part of national policy, it will have implications at the level of further professional development of school principals, such as the current ACE School Leadership Programme. In addition, teachers’ in-service professional development will have to include these management strategies in the offering of short courses. Furthermore curriculum changes will have to follow to incorporate pre-service or initial training programmes of Higher Education institutions that offer teacher training programmes which may have a snowball effect at provincial and school curricula levels. Another important finding of this research is that, in future, the binding agent amongst schools may yet prove to be social justice and not geo-social and/or socio-economic markers, as is the case at present. In this manner social justice may become a lived curriculum that will permeate the entire education system in South Africa, but more so, will permeate the school culture of every school. Recommendations: A management strategy for effective social justice praxis in schools should be developed at national level but specifically to schools should be tailor-made for each school, because social justice praxis becomes visible in the acts of individual men and women, girls and boys, who regard the other as equally well as the self and therefore the following recommendations are important: • Continuous professional development of principals and teachers. • The right to education and its praxis to ensure the best interest of the child should be incorporated in the Life Orientation curriculum. • Have a collective vision of schools that truly strive, cherish and inculcate a pedagogy of social justice praxis to ensure that education is life-generating, life engendering, causing life or life awakening (onderwys is lewe wek). • Fairness as a moral construct should be visible in institutions where values of fairness, equality and social justice permeate the institution and provide a moral and structural frame for judgements based on the principle of fiduciary trust. • Schools should become community hubs as centrifugal force that embraces views on African culture, Ubuntu principles and Indigenous Knowledge Systems. • Create district-wide power teams that will train teachers in positive conduct as well as assist and provide interventions. • Principals and teachers have to take responsibility and agency for social justice pedagogy. / Thesis (Ph.D. (Education Management))--North-West University, Potchefstroom Campus, 2013

En octobre 2005, l’assemblée générale de l’UNESCO adoptait la Déclaration universelle sur la bioéthique et les droits de l’Homme. Le projet de cette déclaration a été élaboré par le Comité international de bioéthique (CIB) en consultation avec le Comité intergouvernemental de bioéthique (CIGB), les États membres, le comité interagences des Nations Unies, des organisations gouvernementales et non gouvernementales, des comités nationaux d’éthiques et de multiples acteurs impliqués en bioéthique. Cette déclaration faisait suite à deux autres textes sur le même sujet produits en 1997 et 2003, la Déclaration sur le génome humain et les droits de l’homme et la Déclaration internationale sur les données génétiques humaines. Les nouvelles questions éthiques que suscitaient les développements scientifiques et technologiques ainsi que la mondialisation de la recherche avaient incité cette organisation à se doter d’instruments normatifs pouvant rejoindre toutes les nations. Seule organisation mondiale ayant une vocation spécifique en éthique, l’UNESCO a voulu par cette dernière déclaration fournir à ses États membres un cadre normatif susceptible de les aider à formuler des lois et des lignes directrices. Ayant été impliquée, à titre de présidente du Comité international de bioéthique dans la préparation de cet instrument nous nous sommes posée la question suivante : Dans un contexte de mondialisation, une bioéthique qui vise le bien commun universel est-elle possible au sein de la diversité et de la pluralité culturelle des nations ? L’exemple de l’élaboration de la déclaration universelle sur la bioéthique et les droits de l’homme de l’UNESCO. Le bien commun étant un concept fréquemment mentionné et à peu près jamais défini clairement, il nous a semblé intéressant d’en retracer l’histoire et de dégager un cadre conceptuel qui a ensuite servi à étudier et dégager le sens donné à ces concepts dans la préparation de la déclaration. Un premier chapitre présente le contexte et la problématique. Le deuxième chapitre présente la revue de la littérature et la définition des concepts ainsi que le cadre conceptuel. Le troisième chapitre présente le cadre théorique et les données analysées et la méthodologie. Le quatrième chapitre présente l’analyse détaillée des différentes étapes de l’élaboration de la déclaration. Le cinquième chapitre présente la portée et les limites de la thèse et le cinquième chapitre la conclusion. Nous concluons que la déclaration en ayant utilisé une méthode de consultation, de délibération et de consensus pragmatique, offre un texte avec une vision d’un bien commun universel susceptible d’être utilisé dans tous les contextes culturels et par toutes les nations, spécialement les nations en développement. En effet, son architecture flexible et son souci de ne pas catégoriser les principes, mais plutôt de les utiliser en complémentarité les uns avec les autres, en fait un texte souple et adaptable au plan mondial. Ce travail pourra aussi contribuer à enrichir la réflexion et l’action des organisations internationales impliquées en bioéthique. Il pourra aussi inspirer les recherches actuelles en sciences politiques et en droit alors que sont explorés de nouveaux modèles de gouvernance et de nouvelles façons de construire les législations et les normes et de faire face aux défis actuels qui se posent aux droits de l’homme. / In October 2005 the General Assembly of UNESCO adopted the Universal Declaration on Bioethics and Human Rights. This declaration was produced by the International Bioethics Committee in consultation with the Intergovernmental Bioethics Committee, Member States, Interagency Committee of the United Nations, governmental and non governmental organisations, national bioethics committees and many actors involved in bioethics. This declaration had been preceded by two other declarations adopted in 1997 and 2003: The Universal Declaration on the Human Genome and Human Rights and the International Declaration on Human Genetic Data. The ethical questions posed by the scientific and technological developments and globalization had prompted the organization to prepare normative instruments susceptible of being endorsed and used by all nations, especially developing ones. Being the only global organization with a specific mandate in ethics UNESCO wanted to give its Member States a normative framework that could help them in the formulation of their legislations and guidelines. Having been involved in that process as the Chair of the International Bioethics Committee, we asked ourselves this question: In the context of globalization, is it possible to have a bioethics based on a universal common good vision that could take into account cultural diversity and pluralism? The example of the elaboration of the Universal Declaration on Bioethics and Human Rights? Common good is a concept that is often mentioned without any specific definition. It appeared to us that it would be interesting to trace back its history and conception and to develop a conceptual framework that would serve after to study and find the meaning given to its basic concepts in the elaboration of the declaration. The first chapter of this work present the context and the problematic. The second chapter present a review of the literature, and the conceptual framework. The third chapter presents the theoretical perspective, the methodology and the data that have been analysed. The fourth chapter offers a detailed analysis of the different steps and the different versions of the declaration by looking at what was said about the concepts included in the conceptual framework. The fifth chapter presents the scope and the limits of the declaration and the sixth chapter offers a conclusion. We conclude that the declaration in going through a process of deliberation, consultation and pragmatic consensus offers a text that presents a renewed universal vision of the common good susceptible to take into account cultural diversity and pluralism, thus offering an instrument that can be used by all nations in different contexts its text being flexible and adaptable at the global level. That declaration offers a general framework of principles able to be used by all nations, specially the developing ones, in a globalized context because its flexible architecture and its willingness to not categorize the principles but to use them complementarily, presents us with a text that can be adaptable at the global level. This work will contribute to the enrichment of the thinking of international organizations involved in bioethics. It will also provide some ideas to the researchers in political sciences and laws when they are looking at new models of governance and at new ways of building legislations and norms, or at ways of facing human rights new challenges.

La non-violence fait référence à une idéologie et un ensemble de pratiques qui ont pour caractéristique commune de rejeter la violence sous toutes ses formes dans l’actualisation quotidienne. La non-violence est cependant devenue également un outil auquel certains recourrent dans des objectifs qui ne servent pas nécessairement le bien commun. En d’autres termes, la non-violence n’est pas systématiquement un outil de paix. Elle est un moyen d’obtenir ce que l’on veut, sans recourir à la violence. Cette thèse propose une vision de la non-violence au service du bien commun. Elle puise dans l’historicité de grands événements et acteurs qui ont utilisé la non-violence pour libérer une collectivité de formes d’oppression qui amenuisaient la dignité humaine. Elle fait référence à des auteurs et acteurs qui ont influencé le théologien processuel David Ray Griffin dans sa propre démarche d’enseignement et de recherche théologiques sur une quarantaine d’années, soient de la guerre du Vietnam à celle d’Iraq. Les dates survolées vont de 1968 à 2008. Une première démarche entreprise par la recherche est de comprendre le plus précisément possible quelles sont les avenues les plus récentes concernant la non-violence et d’explorer ses influences sur la vie et la carrière du théologien processuel États-Unien David Ray Griffin. En second lieu, une rétrospective historique des événements marquants aux États-Unis permet de cerner le contexte au sein duquel Griffin a évolué et comment son discours a laissé transparaître ces influences historiques, sociales et académiques. Une analyse plus centrée sur la politique extérieure des États-Unis en matière d’économie et de militarisme aiguille vers l’identification de signes que Griffin qualifie lui-même d’anti-théologiques, ce qui l’incite à élaborer une vision paradigmatique globalisante, équilibrée selon lui, où les ressources planétaires sont redistribuées dans un souci d’équité et de justice. Pour ce faire, un tribunal international, une religion globale, à l’image de ce que propose la pensée processuelle whiteheadienne-hartshornienne sont proposés. Griffin en brosse les grands traits dans un discours où l’exhortation s’assortit d’une méthodologie et d’une pédagogie éprouvés depuis 40 ans. Une grille d’analyse des textes griffiniens est par la suite élaborée, structurant les différentes composantes fondamentales de sa pensée. Un modèle d’intégration des valeurs de la non-violence est dégagé des lectures, applicable à d’autres disciplines. Appuyé sur une tradition authentique d’auteurs non-violents, David Ray Griffin présente les caractéristiques d’un homme de paix, duquel les idéaux débordent le cadre national pour rejoindre le planétaire, dans une visée résolument sotériologique. Cette visée devient urgente alors que les événements des attentats terroristes du World Trade Center du 11 septembre 2001 font dire à Griffin que non seulement les États-Unis sont engagés dans une démarche impérialiste démoniaque, mais qu’ils contribuent de manière accélérée à la destruction de la planète. Il faut absolument, croit-il, renverser le courant et devenir, pour le monde, un leader de la réparation des écosystèmes, des économies et des sociétés. S’adjoignant des auteurs d’autres disciplines, et toujours dans un cadre processuel, Griffin entreprend le long périple pédagogique qu’est celui de convaincre le plus grand nombre d’individus possible que le temps est venu d’agir. / Non-violence primarily refers to an ideology and practices which reject any form of violence altogether in our everyday lives. It has become also, however, a tool used by pressure groups or individuals to obtain whatever they wish, as long as no violence is used. Therefore, there is no concern for the common good. Non-violence is merely a means to an end. This research is written in the perspective of non-violence serving the common good and features major history events and protagonists who have used non-violence in order to free a group of people from a form of oppression which undermined their dignity. It refers more specifically to authors who have influenced David Ray Griffin throughout his own teaching and research career on a 40-year span. It stretches from the Vietnam war to the Iraq War. Dates range from 1968 to 2008. A first step was to establish what exactly non-violence is and what are its most recent interpretations so that influences on David Ray Griffin’s life and work could be pinpointed. Secondly, national and international U.S-lead events are examined in retrospect, in order to set the context in which Griffin’s evolution has progressed and how his thinking and discourse have shown through those historical, sociological and academic influences, all along his carreer. A special focus is directed towards the United States’ foreign policy as well as economic and military implications leading to Griffin’s opinion that the US are engaged in an anti-theological journey. His response is that a global, more balanced paradigmatic change is urgently needed, in which planetary resources are spent and shared with justice for all. Hence, an international court of justice and a global religion are put forward, according to a whiteheadian-hartshornian process theology perspective. David Griffin demonstrates how this has become urgent and a methodology and pedagogy are thereby stated, inferred from his 40-year experience. Based on a tradition of genuine non-violent authors, David Ray Griffin’s life features the characteristics of a peace maker whose ideals jut out over the limits of nationalism, towards a global salvation perspective triggered by the September11th, 2001 World Trade Centre attacks. Griffin not only believes that the United States have undertaken an imperialistic, demonic predation approach towards the world, but that they must, at once, stop this course, reverse it, and lead the healing process of the planet’s ecosystems, economies and nations. As he is joined by other authors who share the same view in a process theology standpoint, Griffin travels along the road of pedagogy in order to convince as much people as possible, that now is the time to act upon our destinies. A standardized reading chart is then created and used to analyze Griffin’s texts, hence giving way to a structure of his basic ideas. Finally, the process of integrating non- violence values is modelized, so that the same process can be applied to other subjects of research.