Orientadora: Mariana Claudia Broens / Co-orientadora: Maria Eunice Quilici Gonzalez / Resumo: O objetivo deste trabalho é analisar o processo de ampliação do estatuto moral dos animais não-humanos a partir de diferentes perspectivas teóricas. Para isso, examinamos primeiramente concepções filosóficas contemporâneas sobre a relação animais humanos/animais não-humanos de Luc Ferry, para quem a cultura afasta os seres humanos dos demais animais, e de Michael Pollan, para quem se estabeleceu uma relação simbiótica entre animais humanos e não-humanos. Em seguida, analisamos diferentes concepções do estatuto moral dos animais não-humanos no que diz respeito ao progressivo reconhecimento de sua condição de seres vivos, capazes de sentirem dor e de possuírem um self (Singer, 1994, 2004; Regan, 1983, 1999, 2006; Wise, 2002, 2011; Damásio, 2004, 2010; de Waal, 2006, 2007). A partir dessa análise inicial, discutimos a noção de expansão dos círculos morais proposta inicialmente por William E. H. Lecky (1869), segundo a qual o âmbito da consideração moral se ampliou do círculo familiar para o círculo da comunidade, depois abarcando a nação e assim sucessivamente graças ao desenvolvimento da racionalidade humana. Por fim, esboçamos uma explicação alternativa à concepção racionalista dessa dinâmica de expansão/retração dos círculos morais a partir da perspectiva sistêmica, sugerindo que tal dinâmica ocorre auto-organizadamente, no sentido proposto por Debrun (1996) de auto-organização secundária. / Abstract: The objective of this study is to analyze the amplification of the moral status of nonhumans from different theoretical perspectives. First, we examine contemporary philosophical conceptions of the human animal/non-human animal relationship as proposed by Luc Ferry, for whom culture alienates humans from other animals, and as proposed by Michael Pollan, who establishes a symbiotic relationship between human animals and nonhumans. Next, we analyze different conceptions of the moral status of nonhumans with regard to the progressive recognition of their status as living beings capable of feeling pain and having a self (Singer, 1994, 2004; Regan, 1983 1999 2006; Wise, 2002, 2011; Damasio, 2004, 2010; de Waal, 2006, 2007). Based on this initial review, we discuss the notion of the expansion of the moral circle first proposed by William E. H. Lecky (1869), according to which the scope of moral consideration has expanded from the family circle to the circle of the community, then covering the nation and even wider circles, due to the development of human rationality. Finally, we outline from the systemic perspective an alternative explanation to the rationalist conception of this dynamic expansion/retraction of moral circles, suggesting that such dynamics are self-organized in the sense of secondary self-organization proposed by Debrun (1996). / Mestre

The topics of identity and subjectivity are well-trodden paths in posthuman thought, and the trend has been to reduce the self to its material, social, and technoscientific components. Yet the posthuman model of subjectivity—influenced by the tenets of postmodernism—tends to be disabling because it does not focus on the subject’s agency or the possibility of liberation from social tyranny. In this thesis, I use a sampling of what I call “religious wisdom literature”—specifically, the wisdom books of the Old Testament and contemporary Buddhist writings—to challenge the assumption that the self is indistinguishable from the ideologies that produce it. I provide models from religious texts that instead, emphasize critical agency, flexibility, and resistive power. I also suggest that focusing on these qualities may ultimately be useful in the composition classroom, where we can use “self-centered” expressivist techniques (reflective assignments, emotional awareness) to meet the social-epistemic goal of ideological critique. Ultimately, posthumanism, with its emphasis on the construction of subjectivity, is better suited to question strict materialism and inquire into the inspiring possibilities of ancient wisdom. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2013.

Thesis (Ph. D. in German)--Vanderbilt University, May 2007. / Title from title screen. Includes bibliographical references.

Submitted by Edileide Reis (leyde-landy@hotmail.com) on 2013-04-25T12:57:39Z No. of bitstreams: 1 Iara Lima.pdf: 2271629 bytes, checksum: 4d8e4b1d733e91927d57de01c9dbb6a9 (MD5) / Approved for entry into archive by Maria Auxiliadora Lopes(silopes@ufba.br) on 2013-05-17T14:27:17Z (GMT) No. of bitstreams: 1 Iara Lima.pdf: 2271629 bytes, checksum: 4d8e4b1d733e91927d57de01c9dbb6a9 (MD5) / Made available in DSpace on 2013-05-17T14:27:17Z (GMT). No. of bitstreams: 1 Iara Lima.pdf: 2271629 bytes, checksum: 4d8e4b1d733e91927d57de01c9dbb6a9 (MD5) Previous issue date: 2009 / Este trabalho revela o florescer do processo inclusivo em formação contínua de professores, na perspectiva de educação inclusiva e foi germinado no espaço experiencial da pesquisaformação, tecendo saberes, dizeres, fazeres, entrelaçando os sentidos e significados das histórias de formação e experiência. A análise deste processo inclusivo em formação revelou a beleza da renda e o sabor do saber tecer a canção do viver vivente, do aprender aprendente vivido sob os acordes da narrativa da ciência. Nesse desafiar-se, a pesquisa-formação trabalhou com um grupo de oito professoras de oito escolas diferentes das redes estadual e municipal, do município de Aracaju, desenvolvendo no seu espaço experiencial o curso “A formação continua de professores na perspectiva inclusiva: a narração, a escuta e a dialogicidade”, caracterizado como curso de extensão, certificado pela Universidade Federal de Sergipe. O movimento do caminhar metodológico da pesquisa-formação desafiou as professoras a refletirem, investigando a complexidade do seu próprio conhecimento e experiência. Nesse sentido, a pesquisa-formação movimentou-se em três teceduras: a narraçãona escuta e compreensão de si; a dialogicidade na multiplicidade de vozes e a escrita narrativa do sentido existencial de ser. Projetar-se nessa perspectiva, implicou a pesquisa-formação caminhar sob os acordes da transdisciplinaridade, no reverso da objetividade que, ao ser instituída como critério de verdade, desconsiderou a subjetividade e deixou à margem na formação de professores, a compreensão do sentido ontológico de ser, que lhe revela e lhe representa, deixando um vazio na articulação da intertextualidade do conhecimento, omitindo, silenciando ou negando a presença que lhe faz presente. Isso exigiu o entrelaçamento dos fundamentos hermenêntico e fenomenológico da pesquisa-formação aos fundamentos da epistemologia do educar, no caminhar de possibilidades, na articulação inter-transdisciplinar. Como resultado da pesquisa, o estudo revelou novos eixos de compreensão e novos processos de formação no movimento de constituição da autonomia, apontando para um processo inclusivo em formação de professores, considerando que as professoras, nesse processo, autorizaram-se a narrar, a refletir a pensar e produzir conhecimento. / Salvador

Acompanha: Vivências ecoformadoras nos anos iniciais do ensino fundamental / O presente trabalho teve como objetivo geral analisar as contribuições teóricas e práticas da Ecoformação na perspectiva da Educação para a Paz, à formação integral dos alunos dos anos iniciais do Ensino Fundamental, especificamente em uma turma de 5º ano de uma escola municipal da cidade de Ponta Grossa, no Estado do Paraná. Como complemento ao objetivo central, as ações encaminhadas foram: estabelecer práticas que visem à Ecoformação; aplicar atividades pedagógicas enfocando a Ecoformação sob a ótica da Educação para a Paz; analisar as práticas desenvolvidas e estruturar um e-book articulando saberes e práticas sobre a Ecoformação e a Educação para a Paz. Como aporte teórico para a pesquisa foram estudados Galvani (2002), Moraes (2007, 2008, 2012), Pineau (2004, 2006), Sommerman (2003) e Suanno (2014, 2016) referentes à Ecoformação. Nas questões da Educação para a Paz, os teóricos analisados foram Guimarães (2005, 2010), Jares (2002, 2007), Serrano (2002) e Tuvilla Rayo (2004). Para estabelecer os pontos convergentes entre a Ecoformação e a Educação para a Paz, nos apoiamos nos estudos da complexidade, particularmente nas ideias de Edgar Morin (2000, 2001, 2003, 2005, 2008, 2011, 2012, 2013a, 2013b, 2015). Considerando o quadro teórico estabelecido, partimos para a pesquisa de campo, de caráter qualitativo, exploratória, utilizando a Análise de Conteúdo, segundo Bardin (2009) e Franco (2012), como suporte para a coleta e análise dos dados. Como elemento articulador das práticas pedagógicas – Vivências com a Natureza – o suporte conceitual veio de Cavalcanti (2010), Cornell (2008), Mendonça (2008) e Tillmann (2001). As intervenções realizadas com os estudantes se deram sob o pano de fundo das Diretrizes Curriculares Municipais do Ensino Fundamental – Conhecimentos Naturais, (Ponta Grossa 2015), visando à relação com a Ecoformação e com a Educação para a Paz. Com base na interpretação dos dados, considera-se que a abordagem da complexidade, na articulação entre os conhecimentos da Ecoformação e da Educação para a Paz, traz uma perspectiva renovada e ampliada das questões referentes aos conhecimentos naturais interconectados com todas as formas de vida, qualificando as convivências humanas com os diferentes ambientes vividos. / The present work had as general objective to analyze the theoretical and practical contributions of Eco-formation from the perspective of Education for Peace, for the integral formation of Elementary School students, specifically in a 5th year class of a municipal school in the city of Ponta Grossa, in the State of Paraná. As a complement to the central objective, the actions addressed were: to establish practices that aim at Eco-formation; To apply pedagogical activities focusing on Eco-formation from the point of view of Education for Peace; Analyze the practices developed and structure an e-book articulating knowledge and practices on Eco-formation and Education for Peace. As a theoretical contribution to the research, we studied Galvani (2002), Moraes (2007, 2008, 2012), Pineau (2004, 2006), Sommerman (2003) and Suanno (2014, 2016). In the issues of Education for Peace, the theorists analyzed were Guimarães (2005, 2010), Jares (2002, 2007), Serrano (2002) and Tuvilla Rayo (2004). In order to establish the converging points between Eco-formation and Peace Education, support studies on complexity, especially in the ideas of Edgar Morin (2000, 2001, 2003, 2005, 2008, 2011, 2012, 2013a, 2013b, 2015). Considering the established theoretical framework, we started with qualitative and exploratory field research, using the Content Analysis, according to Bardin (2009) and Franco (2012), as a support for data collection and analysis. As an articulating element of pedagogical practices - Experiences with Nature - the conceptual support came from Cavalcanti (2010), Cornell (2008), Mendonça (2008) and Tillmann (2001). The interventions carried out with the students took place under the backdrop of the Local Curriculum Guidelines for Basic Education - Natural Knowledge, (PONTA GROSSA, 2015), aiming at the relationship with Eco-formation and Education for Peace. Based on the interpretation of the data, it is considered that the complexity approach, articulating thr Knowledge of Eco-formation and Education for Peace, brings a renewed and expanded perspective on the issues of natural knowledge interconnected with all life forms, qualifying the human coexistence and the different environments experienced.

Acompanha: Vivências ecoformadoras nos anos iniciais do ensino fundamental / O presente trabalho teve como objetivo geral analisar as contribuições teóricas e práticas da Ecoformação na perspectiva da Educação para a Paz, à formação integral dos alunos dos anos iniciais do Ensino Fundamental, especificamente em uma turma de 5º ano de uma escola municipal da cidade de Ponta Grossa, no Estado do Paraná. Como complemento ao objetivo central, as ações encaminhadas foram: estabelecer práticas que visem à Ecoformação; aplicar atividades pedagógicas enfocando a Ecoformação sob a ótica da Educação para a Paz; analisar as práticas desenvolvidas e estruturar um e-book articulando saberes e práticas sobre a Ecoformação e a Educação para a Paz. Como aporte teórico para a pesquisa foram estudados Galvani (2002), Moraes (2007, 2008, 2012), Pineau (2004, 2006), Sommerman (2003) e Suanno (2014, 2016) referentes à Ecoformação. Nas questões da Educação para a Paz, os teóricos analisados foram Guimarães (2005, 2010), Jares (2002, 2007), Serrano (2002) e Tuvilla Rayo (2004). Para estabelecer os pontos convergentes entre a Ecoformação e a Educação para a Paz, nos apoiamos nos estudos da complexidade, particularmente nas ideias de Edgar Morin (2000, 2001, 2003, 2005, 2008, 2011, 2012, 2013a, 2013b, 2015). Considerando o quadro teórico estabelecido, partimos para a pesquisa de campo, de caráter qualitativo, exploratória, utilizando a Análise de Conteúdo, segundo Bardin (2009) e Franco (2012), como suporte para a coleta e análise dos dados. Como elemento articulador das práticas pedagógicas – Vivências com a Natureza – o suporte conceitual veio de Cavalcanti (2010), Cornell (2008), Mendonça (2008) e Tillmann (2001). As intervenções realizadas com os estudantes se deram sob o pano de fundo das Diretrizes Curriculares Municipais do Ensino Fundamental – Conhecimentos Naturais, (Ponta Grossa 2015), visando à relação com a Ecoformação e com a Educação para a Paz. Com base na interpretação dos dados, considera-se que a abordagem da complexidade, na articulação entre os conhecimentos da Ecoformação e da Educação para a Paz, traz uma perspectiva renovada e ampliada das questões referentes aos conhecimentos naturais interconectados com todas as formas de vida, qualificando as convivências humanas com os diferentes ambientes vividos. / The present work had as general objective to analyze the theoretical and practical contributions of Eco-formation from the perspective of Education for Peace, for the integral formation of Elementary School students, specifically in a 5th year class of a municipal school in the city of Ponta Grossa, in the State of Paraná. As a complement to the central objective, the actions addressed were: to establish practices that aim at Eco-formation; To apply pedagogical activities focusing on Eco-formation from the point of view of Education for Peace; Analyze the practices developed and structure an e-book articulating knowledge and practices on Eco-formation and Education for Peace. As a theoretical contribution to the research, we studied Galvani (2002), Moraes (2007, 2008, 2012), Pineau (2004, 2006), Sommerman (2003) and Suanno (2014, 2016). In the issues of Education for Peace, the theorists analyzed were Guimarães (2005, 2010), Jares (2002, 2007), Serrano (2002) and Tuvilla Rayo (2004). In order to establish the converging points between Eco-formation and Peace Education, support studies on complexity, especially in the ideas of Edgar Morin (2000, 2001, 2003, 2005, 2008, 2011, 2012, 2013a, 2013b, 2015). Considering the established theoretical framework, we started with qualitative and exploratory field research, using the Content Analysis, according to Bardin (2009) and Franco (2012), as a support for data collection and analysis. As an articulating element of pedagogical practices - Experiences with Nature - the conceptual support came from Cavalcanti (2010), Cornell (2008), Mendonça (2008) and Tillmann (2001). The interventions carried out with the students took place under the backdrop of the Local Curriculum Guidelines for Basic Education - Natural Knowledge, (PONTA GROSSA, 2015), aiming at the relationship with Eco-formation and Education for Peace. Based on the interpretation of the data, it is considered that the complexity approach, articulating thr Knowledge of Eco-formation and Education for Peace, brings a renewed and expanded perspective on the issues of natural knowledge interconnected with all life forms, qualifying the human coexistence and the different environments experienced.

This study investigated relationships between marketing success, the level of external environmental complexity and turbulence, and marketing mix tactics. The literature suggested that more successful companies in simple and stable environments use stabilising marketing tactics, while more successful companies in complex and turbulent environments use destabilising tactics, regardless of industry habits, management preferences or market sector. A marketing mix model for the different environments was developed using a chaos and complexity theory perspective. The study was exploratory, using a qualitative, case study technique. Data was collected via depth interviews and document analysis from four companies in the information technology (IT) and packaging industries. These industries were identified as, respectively, the most complex and turbulent, and the simplest and most stable, South African environments. Two companies from each industry were chosen to reflect more successful and less successful companies. The more successful company in the complex/turbulent environment was found to use destabilising tactics, as did the more successful company in the simple/stable environment. Therefore, contrary to expectations, it appears that destabilising tactics contribute more to success than stabilising tactics do, regardless of the environment. It was also found, contrary to expectations, that stabilising tactics were used by both the less successful companies. The research concluded that destabilising tactics are related to more success and stabilising tactics to less success. The lack of clear differentiation between the two industries may be because the whole South African environment is complex and turbulent, because the packaging industry is not sufficiently simple and stable to differentiate it from the IT industry or because packaging industry managers perceive their industry to be complex and turbulent and act accordingly. Despite these uncertainties, the research showed the marketing mix model to be reasonably accurate for the complex/turbulent environment, and therefore of potential value to South African companies. To overcome the equivocal findings, further research is recommended in different industries, in countries with different levels of complexity and turbulence and into specific marketing mix tactics. Research into managers’ perceptions of environmental complexity and turbulence and into co-evolution of marketing tactics and external environments would also be of value.

Thesis (MA)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: In this thesis it is argued that the age-old philosophical "Problem of the Self' can benefit by being approached from the perspective of a relatively recent science, namely that of Complexity Theory. With this in mind the conceptual features of this theory is highlighted and summarised. Furthermore, the argument is made that the predominantly dualistic approach to the self that is characteristic of the Western Philosophical tradition serves to hinder, rather than edify, our understanding of the phenomenon. The benefits posed by approaching the self as an emergent property of a complex system is elaborated upon, principally with the help of work done by Sigmund Freud, Richard Dawkins, Daniel Dennett, and Paul Cilliers. The aim is to develop a materialistic conception of the self that is plausible in terms of current empirical information and resists the temptation see the self as one or other metaphysical entity within the brain, without "reducing" the self to a crude materialism. The final chapter attempts to formulate a possible foil against the accusation of crude materialism by emphasising that the self is part of a greater system that includes the mental apparatus and its environment (conceived as culture). In accordance with Dawkins's theory the medium of interaction in this system is conceived of as memes and the self is then conceived of as a meme-complex, with culture as a medium for memetransference. The conclusion drawn from this is that the self should be studied through narrative, which provides an approach to the self that is material without being crudely physicalistic. / AFRIKAANSE OPSOMMING: In hierdie tesis word daar aangevoer dat die relatiewe jong wetenskap van Kompleksiteitsteorie 'n nuttige bydra kan lewer tot die eeue-oue filosofiese "Probleem van die Self'. Met die oog hierop word die konseptueie kenmerke van hierdie teorie na vore gebring en opgesom. Die argument word gemaak dat die meerendeels dualistiese benadering van die Westerse filosofiese tradisie tot die self ons verstaan van die fenomeen belemmer eerder as om dit te bemiddel. Die voordele van dié nuwe benadering, wat die self sien as 'n ontluikende (emergent) eienskap van In komplekses sisteem, word bespreek met verwysing na veral die werke van Sigmund Freud, Richard Dawkins, Daniel Dennett en Paul Cilliers. Daar word beoog om In verstaan van die self te ontwikkel wat kontemporêre empiriese insigte in ag neem en wat die versoeking weerstaan om ongeoorloofde metafisiese eienskappe aan die self toe te ken. Terselfdetyd word daar gepoog om geensins die uniekheid van die self te "reduseer" na 'n kru materialisme nie. In die finale hoofstuk word daar gepoog om 'n teenargument vir die voorsiene beswaar van kru materialisme te ontwikkel. Dit word gedoen deur te benadruk dat die self gesien word as deel van 'n groter, komplekse sisteem, wat die masjienerie van denke en die omgewing (wat as kultuur gekonseptualiseer word) insluit. Insgelyks, in die teorie van Dawkins word die medium van interaksie in hierdie sisteem gesien as "memes", waar die self dan n meme-kompleks vorm, en kultuur die medium van meme-oordrag is. Daar word tot die konklusie gekom dat die self op 'n narratiewe manier bestudeer behoort te word, wat dan 'n benadering tot die self voorsien wat materialisties is, sonder om kru fisikalisties te wees.

Thesis (MPhil)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: Introduction From the postmodern ethical perspective [the postmodernist would say Jrom the ethical perspective], there is something suspicious and inherently unethical in a system of ethics supported by a comprehensive, cohesive and universal metanarrative, a set of fixed and unbending ethical rules and laws, without the ready possibility of revision [Cilliers, 1998, pp.114, 137-140; Cilliers, 2001, p. 3; Cilliers, 1995, p.125]. Based on the ideas of especially Winkler [1993, pp. 343-365] I have concluded that contemporary mainstream biomedical ethics, represented and directed by the work of Beauchamp and Childress [1994] are caught in such a crush. The primary objective of this assignment is to evaluate the 'principles' of biomedical ethics [respect Jar autonomy, beneficence, non-maleficence and justice] which were developed in their water-shed publication [Principles of Biomedical Ethics, Oxford University Press, first published in 1979, and now in a fifth edition, 2002] against a background of postmodern ethics. Methodology and conclusions I have argued that Beauchamp and Childress' conception of principlism is a contextual legalistic-philosophical response to the contemporary American situation, developed primarily from legal decisions [often litigation]. It may be regarded as acceptable practice guidelines, but represents a system of ethics without morality. I have given a concise rendering of Winkler's notion of context-based bioethics with the criticism that this also does not guarantee morality. Following that, there is a description of postmodern society in terms of complexity theory. I have indicated how the characteristics of complexity can be developed and applied contextually in bioethics. The postmodern moral society is the locus where morality develops in a non-controllable agonistic interactive process within which the postmodern moral agent unintentionally finds himself. The postmodern ethical position is not an unethical, come-as-you-may anything-goes position; it simply is not predictable, controllable, universal, rational [in a Kantian context] and eternal. Modernity, it can be argued exhibits a far greater degree of relativism. The postmodern ethical position represents a return to morality in ethics, morality of a very personal, face-to-face responsibility from which we as participants of society cannot hide. From a postmodern ethical perspective, an analysis of principlism and its underlying principles exhibits the characteristics of modernity: eternal moral rules which as such cannot be presented as morality. I have acknowleged Beauchamp and Childress' attempts at adding morality to their conception [in the 4th edition] by means of employing character ethics. They have nevertheless not made any radical changes in the format of their presentation and maintain the central and primary role of principles. I have also argued the limitations of the postmodern approach in terms of enclaves of strictly controlled modernity and artificial witholding of information in medicine which limit the free flow of information essential to the postmodern approach. My conception of complexity and the postmodern approach do not pretend to be a panacea for biomedical ethics. It attempts to redefine the meaning of morality in bioethics and questions the unbridled application of this conception of principIism. Finally I have discussed the burning issue of justice in the practice of medicine from the postmodern perspective. Do I as a person have a right to health care; what are the moral issues of dealing with 'life's lotteries'; what is the state's responsibility in health care, and: what are my personal responsibilities in health care? In contradistinction to libertarian concepts, the postmodern approach clearly argues in favour of the acceptance by the state of its role in health care [a responsibility abrogated in many societies, none more so than contemporary South-African society]. / AFRIKAANSE OPSOMMING: Inleiding Daar IS uit die perspektief van die postmoderne etiese standpunt [die postmodernis sou sê, uit die etiese perspektiej], iets verdags, iets inherent oneties aan 'n sisteem van etiek wat 'n enkele goed omskrewe, kohese en omvattende universele metanarratief voorhou, 'n stel vaste en onbuigsame etiese reëls en wette voorskryf en afdwing sonder om konteks en gevolge te oorweeg, en sonder die geredelike moontlikheid van revisie [Cilliers, 1998, pp.114, 137-140; Cilliers, 2001, p. 3; Cilliers, 1995, p.125]. Dit is, n.a.v. die denke van veral Winkler [1993, pp. 343-365] my oortuiging dat die hoofstroom-denke in biomediese etiek in so 'n drukgang vasgevang is, en verteenwoordig word en gerig is deur die denke van Beauchamp en Childress [1994]. Hierdie werkstuk gaan in hoofsaak daarom om Beauchamp en Childress se toepassing van die beginsels van biomediese etiek soos sedert 1979 in hul waterskeidingsboek 'Principles of Biomedical Ethics' [Vierde uitgawe, Oxford University Press, 1994; daar is nou ook 'n vyfde, 2002] uiteengesit, ontwikkel, bespreek en gepropageer [respek vir outonomie, weldadigheid, non-kwaadwilligheid en geregtigheid] teen die agtergrond van 'n postmoderne etiese beskouing te evalueer. Metodologie en gevolgtrekkings Ek het in hierdie werkstuk aangetoon dat Beauchamp en Childress se weergawe van prinsiplisme 'n kontekstuele wetlik-filosofiese reaksie op die kontemporêre Amerikaanse situasie is, hoofsaaklik uit regsaksie [dikwels litigasie] voortvloei, as goeie praktyksriglyne beredeneer kan word maar etiek sonder moraliteit verteenwoordig. Ek het 'n kort uiteensetting van Winkler se weergawe van 'n konteks-gebaseerde benadering gegee, maar aangetoon dat ook dit nie moraliteit waarborg nie. Daarop het ek 'n beskrywing van die postmoderne samelewing n.a.v. kompleksiteitsteorie gegee, en aangetoon hoe die eienskappe van kompleksiteit kontekstueelontwikkel kan word om in bioetiek toegepas te word. Die postmoderne gepostuleerde morele gemeenskap is die lokus waar moraliteit ontstaan deur 'n onbeheerbare agonistiese proses van interaktiewe wisselwerking waarby die postmoderne morele agent homself onwillekeurig betrokke vind. Die postmoderne etiese posisie is nie onetiese, lukraak, doen-soos-jy-wil relativisme nie; dit is bloot nie 'n voorspelbare, ewige, beheerbare, universele en [Kantiaans-] rasionele sisteem nie; moderniteit is [was?] in effek veel meer relativisties. Die postmoderne etiese standpunt verteenwoordig in my interpretasie 'n terugkeer tot moraliteit in etiek, moraliteit van 'n persoonlike, ingrypende, verantwoordelike aangesigtot- aangesig aard waaraan ons nie kan ontkom nie. Vanuit 'n postmoderne etiese perspektief het ek 'n analise van prinsiplisme en die individuele beginsels gemaak, en aangetoon dat hulle die eienskappe van die 'ewige morele reëls' van moderniteit openbaar en nie sonder meer as morele beredenering voorgehou kan word nie. Ek het erkenning gegee aan Beauchamp en Childress se eie pogings om dit te besweer deur karakteretiek as 'n essensiële tot hul formule toe te voeg, maar die kritiek uitgespreek dat hulle desnieteenstaande hierdie belangrike erkenning, nie bereid is om die formaat van hul aanbieding [ook in die jongste vyfde uitgawe, 2002] radikaal te wysig nie. Hulle oorbeklemtoon die beginsels steeds as sentraal en primêr. Terselfdertyd het ek die beperkings van die postmoderne benadering uitgelig, veral in terme van enklawes van streng-beheerde moderniteit in geneeskunde en 'n kunsmatige weerhouding van die vrye vloei van informasie wat kompleksiteit en die postmoderne situasie kenmerk. My konsepsie hou nie kompleksiteit en 'n postmoderne benadering voor as 'n panakeia vir biomediese etiek nie; dit dien eerder om die betekenis van moraliteit in bioetiek te herdefinieer en die kontemporêre algemene en ongekwalifseerde toepassing van hierdie weergawe van prinsiplisme te bevraagteken. Laastens het ek die brandende vraag van geregtigheid in die praktyk van geneeskunde vanuit 'n postmoderne perspektief bespreek, veral of ek as persoon kan aanspraak maak op 'n reg tot gesondheidsorg, die morele implikasies van 'life's lotteries', die staat se verantwoordelikheid in gesondheidsorg en les bes, persoonlike verantwoordelikheid in gesondheidsorg. Dit is duidelik dat 'n postmoderne benadering tot bioetiek, in teenstelling met libertêre konsepsies, die staat se rol in gesondheidsorg onderskryf ['n rol wat die staat byna universeel, en veral in Suid-Afrika, verwaarloos].

Thesis (MPA (School of Public Management and Planning))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This thesis examines the Norwegian Army Cadets‟ worldview in light of Complexity Theory and the implications of this theory for leadership. The investigation uses two contradicting theories as a point of departure, Complexity Theory and Newtonian Theory. Complexity Theory is a Social Science-theory that originates from the Natural Science-theory of Quantum Physics where aspect such as non-linearity, chaos and self-organization are highlighted. Furthermore, holistic thinking and bottom-up processes are emphasized. Newtonian Theory is on the other hand based on a mechanistic and reductionist worldview where a constant strife to achieve balance and control through deterministic- and rational mechanisms are highlighted. A Newtonian system thus operates in a causal- and relatively closed environment where change is incremental and top-down driven. Using Complexity Theory as a theoretical starting point speaks for a shift in the way we look at leadership. Traditional leadership theories are normally based on the assumptions of Newtonian thinking, i.e. objectivity, reductionism and determinism. A traditional leader is actively shaping the future through regulations that ultimately end in the obtainment of goals. In other words, the processes are characterized as rational, “hard” and incremental. A Complexity Approach, on the other hand, supports Complexity Theory Principles such as self-organizational processes and chaos. Hence, leaders in complex systems should function as enablers of bottom-up processes and embrace chaos and uncertainty as something positive and nourishing. Furthermore, leaders in complex systems use vision and values as guiding principles and focus on micro-level interactions as opposed to a rule-bound and technical approach. The results from the empirical survey reveal that the Norwegian Army Cadets have a relatively balanced worldview towards Complexity Theory- and Newtonian Principles. On the one hand, a number of strong Newtonian trends such as the perception of conflict, chaos and change as something negative and the embracement of a direct and “hard” leadership style are evident. On the other hand, the Cadets express an adherence towards typical Complexity Theory Principles such as relationship orientation and informal leadership. Hence, it can be argued that the Cadets‟ worldview have elements of both Newtonian Theory and Complexity Theory. This study can be used to evaluate the effect of the current educational paradigm in the Norwegian Army and simultaneously contribute to further insight and discussion around the field of leadership. / AFRIKAANSE OPSOMMING: Hierdie verhandeling ondersoek die wêreldbeskouing van Norweegse Leër-kadette in die lig van die Kompleksiteitsteorie, en die implikasies van dié teorie vir leierskap. Twee teenstrydige teorieë word as vertrekpunt in die ondersoek gebruik, naamlik. Kompleksiteitsteorie en Newtoniaanse Teorie. Kompleksiteitsteorie is „n Sosiale Wetenskapsteorie wat uit die Natuurwetenskaplike teorie van Kwantum-Fisika ontstaan het, met klem op aspekte soos nie-lineariteit, chaos en self-organisasie. Verder word holisitiese denke en prosesse wat van onder na bo werk, beklemtoon. Newtoniaanse Teorie, aan die ander kant, is gebaseer op „n meganistiese en reduksionistiese wêreldbeeld, met klem op „n konstante strewe na balans en kontrole deur deterministiese en rasionele meganismes. ‟n Newtonianse sisteem opereer dus binne ‟n kousale en relatief geslote omgewing, waar verandering inkrementeel is en van bo na onder gedryf word. Die gebruik van Kompleksiteitsteorie as ‟n teoretiese vertrekpunt dui op ‟n verandering in die manier waarop ons leierskap benader. Tradisionele leierskap-teorieë is normaalweg gebaseer op Newtoniaanse denke, d.w.s. objektiwiteit, reduksionisme en determinisme. ‟n Tradisionele leier vorm die toekoms aktief deur regulasies wat uitloop op die bereiking van doelstellings. Met ander woorde, die prosesse word gekarakteriseer as rasioneel, ”hard” en inkrementeel. „n Kompleksiteitsteorie-benadering aan die ander kant, ondersteun beginsels van Kompleksiteitsteorie soos self-organiserende prosesse en chaos. Leiers in komplekse sisteme moet dus funksioneer deur prosesse wat van onder na bo werk moontlik te maak, en deur chaos en onsekerheid as iets positief en voedend te beskou. Verder gebruik leiers in komplekse sisteme visie en waardes as riglyne, en fokus op mikro-vlak interaksies in teenstelling met ‟n reël gebonde en tegniese benadering. Die resultate van die empiriese studie toon aan dat Noorweegse Leër-kadette „n relatief gebalanseerde wêreldbeskouing het t.o.v Kompleksiteitsteorie- en Newtoniaanse beginsels. Aan die een kant, is daar duidelik ‟n aantal sterk Newtoniaanse tendense teenwoordig, soos die persepsie van konflik, chaos en verandering as iets negatiefs, en die aanhang van ‟n direkte en ”harde” leierskapstyl. Aan die ander kant, is daar ‟n neiging tot tipiese beginsels van Kompleksiteitsteori soos verhoudingsoriëntering en informele leierskap. Dit kan dus aangevoer word dat die Kadette se wêreldbeskouing elemente van sowel Newtoniaanse Teorie as Kompleksitetsteorie bevat. Hierdie studie kan gebruik word om die effek van die huidige onderwysparadigma in die Noorweegse Leër te evalueer, en terselfdertyd ‟n bydrae lewer tot dieper insig in en besprekning van die terrein van leierskap.