Magister Artium - MA / Despite the loss of speakers of |xam, one of the 28 Khoisan languages once spoken across Southern Africa, a part of the heritage of these speakers can be found in predominantly two archives: that of Wilhelm H. I. Bleek and Lucy Lloyd (1911) and Gideon R. von Wielligh (1919-1921). The archives form the heart of Bushman* Studies, and has long since received attention in, amongst others, anthropology, literature, and linguistics. This study presents an investigation into the ethical views of the |xam, an investigation which, with the single exception of the studies of Antjie Krog (2004-), has not been undertaken in a philosophical tradition. Through a comparative study of texts across archival boundaries, I engage critically with the ethical views of the |xam, specifically the phenomenological nature of these views. To this end, I use the hermeneutical approach in African philosophy, an approach which focuses on identifying and analysing concepts in texts. The approach to ‘reading’ |xam texts remains, however, a burning issue, and the limit to which disciplinary boundaries are appropriate, is debatable (Wessels 2010). Consequently, and as a result of the relative density of the available texts, insights from anthropology, literature, linguistics and rock art are incorporated within the comparative study. I secondly bring the ethical views which are identified through the comparative analysis into conversation with the dominant ethical framework in African philosophy, namely Ubuntu. Where Ubuntu as been ‘read’ through various lenses (Van Niekerk 2013), a phenomenological approach is absent. Further, where Ubuntu, African ethics broadly, is generally regarded as humanist, a salient ecological consciousness is present in the |xam views. A comparison between Ubuntu and the |xam views therefore deepens the discourse around African ethics in general, and further provides insights into the unique nature of the ethical views of the |xam in particular. Through this I attempt to add value both to Bushman Studies and African philosophy, whilst highlighting an important voice unique to Africa which could be added to the burning discussion around ecological decay in the time of the Anthropocene.

Thesis (MA)--Stellenbosch University, 2012. / AFRIKAANSE OPSOMMING: J. M. Coetzee se werke ondersoek dikwels op intense en ongewone wyse wat kreatiwiteit is en hoe dit werk, wat die bronne en oorspronge daarvan is, en verwonder sig aan die onvoorspelbaarheid van die voorwaardes en katalisators vir, en die aard en uitkomste van, die kreatiewe proses. Hierdie essay ondersoek eerstens die teoretisering van literêre kreatiwiteit deur veral Derek Attridge, wat hy hoofsaaklik baseer op Coetzee se werk. Tweedens word die komplekse uitbeeldings – of performance – van kreatiwiteit en die kreatiewe proses in Coetzee se oeuvre, spesifiek aan die hand van The Master of Petersburg en die post-Disgrace werke, ontleed. Daar word gefokus op skeppende karakters en alter ego’s, veral skrywers, wat toenemend hul verskyning in Coetzee se prosa maak. Kwessies van skrywerlike mag, die etiek van skryf, die konflik tussen werklikheidsvlakke binne fiksie asook tussen werklikheid en fiksie, soos dit uitspeel in die hibriede en eksperimentele laat werke, kom aan bod. Die essay maak dikwels van stipleestegnieke gebruik in die lees van die betrokke werke. Ander strategieë word egter ook ingespan, veral by die lees van die laat werke. Die siening van kreatiewe impuls wat aldus blyk, is ‘n radikale een. Kreatiwiteit is blind vir moraliteit en dalk selfs etiek. Dit word onder andere gelykgestel aan die epileptiese val. Dit gaan oor die oopstelling vir – en die eksklusiewe verantwoordelikheid teenoor – die onverwagse, die Beckettiaanse/Derridiaanse proses van ‘n produktiewe/onproduktiewe gewag. Dit word vergestalt deur ‘n gebeurtenis wat beslag vind in die onverminderbare eiesoortigheid van die literêre werk. / ENGLISH ABSTRACT: J. M. Coetzee’s work often investigates in an intense and unusual manner the nature of creativity and how it works, what the sources and origins of creativity are, and marvels at the unpredictability of the preconditions and catalysts for, and the nature and outcomes of, the creative process. This essay investigates, in the first place, the theorisation of literary creativity by especially Derek Attridge, which he mainly bases on Coetzee’s work. In the second instance, the complex portrayals – or performances – of creativity and the creative process in Coetzee’s oeuvre are analysed, particularly with reference to The Master of Petersburg and the post-Disgrace works. The focus is on creative characters, particularly authors, who are increasingly making an appearance in Coetzee’s prose. Questions of authorial power, the ethics of writing, the conflict of reality levels within fiction as well as between reality and fiction, as it plays out in the hybird and experimental late works, are presented. The essay often uses close reading in the reading of the mentioned works. Other strategies are also used, particularly in the reading of the late works. The view of the creative impulse thus crystallising, is a radical one. Creativity is blind to morality, and perhaps also ethics. It is equated, inter alia, to the epileptic fit. It is about the opening up – and the exclusive responsibility – to the unexpected, to the Beckettian/Derridian process of a productive/unproductive waiting. It is represented by a happening which precipitates in the irreducible singularity of the literary work.

The handling of patient confidentiality in the medical, and more specifically as dealt with in this article, the pharmaceutical profession, is accepted as a given. Confidentiality cannot, however, always be guaranteed. The reason is that, amongst other things, the utilitarian principle of the ‘greatest good for the greatest number of people’ determines that certain exceptions have to be made in order to protect the health of the nation as a whole. Provision is made for exceptions in the Pharmacy Act where confidentiality may be breached. However, there are certain cases which are not provided for in the Act (and Acts change from time to time). This situation makes it necessary for the pharmacist to make moral judgements in specific instances related to specific patients. The objective of this article is to investigate these exceptions within a philosophical framework and to determine what the philosophical basis of such decisions would entail. This article initially will examine the current Pharmacy Act and the exceptions will be discussed that allow for the breaching of patient confidentiality. This will be followed by a brief exposition of modernist ethics and the issue of confidentiality under the headings of the idea of duty as moral imperative, as well as the utility idea. Pluralistic alternatives such as the ethics of virtue, postmodern ethics, and anti-moralism, will be explored as possible solutions to the pharmacist’s dilemma in this regard. / Thesis (MPhil)--North-West University, Potchefstroom Campus, 2013

The handling of patient confidentiality in the medical, and more specifically as dealt with in this article, the pharmaceutical profession, is accepted as a given. Confidentiality cannot, however, always be guaranteed. The reason is that, amongst other things, the utilitarian principle of the ‘greatest good for the greatest number of people’ determines that certain exceptions have to be made in order to protect the health of the nation as a whole. Provision is made for exceptions in the Pharmacy Act where confidentiality may be breached. However, there are certain cases which are not provided for in the Act (and Acts change from time to time). This situation makes it necessary for the pharmacist to make moral judgements in specific instances related to specific patients. The objective of this article is to investigate these exceptions within a philosophical framework and to determine what the philosophical basis of such decisions would entail. This article initially will examine the current Pharmacy Act and the exceptions will be discussed that allow for the breaching of patient confidentiality. This will be followed by a brief exposition of modernist ethics and the issue of confidentiality under the headings of the idea of duty as moral imperative, as well as the utility idea. Pluralistic alternatives such as the ethics of virtue, postmodern ethics, and anti-moralism, will be explored as possible solutions to the pharmacist’s dilemma in this regard. / Thesis (MPhil)--North-West University, Potchefstroom Campus, 2013

Hierdie studie, wat handel oor die Griekse tragedieskrywers en die deugde-etiek, val in vier hoofdele uiteen. In die eerste plek (afdeling 2) begin dit met ’n bespreking van die werk van die drie belangrikste tragedieskrywers – Aischulos, Sophokles en Euripides – en die sosiopolitieke tydsgewrig waarin dit geskryf is. Hierna word drie tekste van elke skrywer bespreek: Sewe teen Thebe van Aischulos; Antigone van Sophokles en Hippolutos van Euripides. Teen hierdie histories-vergelykende agtergrond volg ’n tematiese bespreking van die Griekse tragedieskrywers in die tweede plek (afdeling 3). Temas wat aan die bod kom sluit in: 1) Die rol van die antieke teater in die breë Griekse identiteit, veral met betrekking tot die tema van die individu binne die gemeenskap, en die verhouding tussen gehoor en kunswerk. 2) Die tema van die tragiese mens – en meer spesifiek die tragiese individu en sy/haar identiteit. 3) ’n Bespreking van die verhouding tussen die private (oikos) en openbare (polis) in antieke Griekeland. Hierdie tematiese bespreking dien dan as aanknopingspunt vir ’n bespreking van Aristoteles se deugde-etiek wat in die derde plek (afdeling 4) aan die beurt kom. In die laaste gedeelte van hierdie studie (afdeling 5) word gepoog om die verskeie temas soos behandel deur die Griekse tragedieskrywers, die politieke ruimte van die tragiese teater en Aristoteles se deugde-etiek, in gesprek te plaas met die estetiese en politieke implikasies van Gadamer se filosofiese hermeneutiek. Uiteindelik poog die studie om ‘n alternatief te formuleer op die gedepolitiseerde individu, wat in ons eie tyd ‘n probleem geword het. Teen die agtergrond kan dit verhelderend wees om te gaan kyk na hoe die klassieke tragedies, op die vooraand van Aristoteles se deugde-etiek, oor die kwessie van die verhouding tussen mens en samelewing nagedink het. Een van die punte wat hierdie werkstuk aanspreek, is dat die oorbeklemtoning van die individu in vandag se wêreld ʼn verlies aan tragiese wêreldbeskouing meebring, en dat dit ‘n verlies is wat die lewe van die individu en van die gemeenskap ten nouste raak. As alternatief word aangevoer dat die herstel van ’n holistiese, esteties-etiese lewensbeskouing tot groter politieke vervulling vir die mens kan lei as wat die eietydse mens beskore is. / Dissertation (MPhil)--University of Pretoria, 2014 / gm2015 / Philosophy / MPhil / Unrestricted

Cancer is a life threatening and hope inhibiting disease. Furthermore, as in the case of breast cancer and the concomitant loss of an intimate body part, it is an identity threatening disease. The disease, the mastectomy, as well as the treatment place high demands on the process of hope for the whole family. In various ways, the family is constantly busy constructing a hopeful story for the future. Hope develops from a conjunction of a rich variety of factors that consciously or unconsciously have an influence on the process of hope. For the Christian, faith is first and foremost anchored in God and his Word. Our hope grows, in various ways, when our own story becomes one with God’s Story of Hope. Many people with cancer experience spiritual growth, a transformation of faith narratives, and get to know God in a way that would not have been possible in any other conditions. However, hope is not only spiritual hope. Hope also grows in relationships in a social constructionist process. The woman who had undergone a mastectomy and experiences unconditional acceptance in various ways of support by family members and friends, can, as a result, construct a hopeful story for the future. Acceptance of the inevitable that is happening to her, as well as the consequential self-acceptance, helps her to establish a new identity. The ability to experience loss as only a small part of one’s self-identity is crucial for the process of emotional healing. During this process of healing, hope prospers. Positivism and hope are closely related and realism is always coupled with positivism. Hope is ingrained in reality. Positive, realistic people are able to make choices that will result in hope. In this freedom of choice lies the potential to transform a personal tragedy into a triumph. A viable system of belief with regard to the purpose of life of human existence, helps in creating a foundation of hope in a person’s life. The belief that a person’s existence is purposeful, despite the inevitable tragedies of life, equips the human being to live to the full, amidst tragedies. The return of a sense of humor is one of the most secure signs of a healthy recovery. Hope is stimulated within ourselves and others when we are able to laugh at ourselves and with others, amidst sad conditions. Reconstruction can be regarded as an aid in the process of growth of hope concerning the woman’s body image, providing her with feelings of balance and completeness, and enhancing her feeling of being a woman. Shared hope is one of the strongest sources of hope for people with cancer. To be able to talk to someone who had personally suffered from and outlived breast cancer has more value than merely taking note of the statistics of survivors. People suffering from cancer also experience oases of hope in things like a book that is significant to their situation, relationships, an unexpected meeting with a breast cancer survivor, or her work. Hope also becomes manifest in nature as a symbol of life and hope, in participation in research studies, in a reliable doctor. Even more hope will be established if all women have the privilege of having breast examinations performed at breast clinics where professional and sympathetic people can announce the diagnosis in cases where cancer is indeed diagnosed. Various treatment options can be discussed. Time can be made available to prepare the entire household and provide peace of mind for the children. / Thesis (PhD (Pastoral Family Therapy))--University of Pretoria, 2005. / Practical Theology / unrestricted

This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012

Recent attacks on media freedom in South Africa, that includes the ruling ANC party’s proposal for statutory regulation of the press, have seen press self-regulation fiercely contested and the ombudsman of the Press Council of South Africa (PCSA) defending the press’ constitutional right to freedom of expression. Extensive arguments have been made by government, the public and the press for other forms of press regulation, such as statutory and independent co-regulation. In addition no accurate, detailed trends arising from complaints the ombudsman has dealt with in recent years, have been freely available on which arguments in such a debate could be based. This research analyses the complaints dealt with by the press ombudsman in recent years in order to evaluate the present self-regulatory system, which is based primarily on the theories of freedom of expression and social responsibility of the press. The analyses involves determining what trends exist in complaints cases that the ombudsman, Joe Thloloe, has dealt with since he took office in August 2007, until August 2011 when a Review of his office was published by the PCSA. The study takes a qualitative approach, with some degree of quantification, and utilises document analysis and qualitative content analysis as data collection methods to analyse 593 cases, with specific focus on government complaints which form 15% of all cases analysed. The findings reflect that the ombudsman’s approach in dealing with complaints was fair, that he displayed intolerance for transgressions and that his rulings were free of any obvious bias. This is evident in, amongst other findings, the very few appeals lodged against his rulings and even less successful appeals. In addition the press often voluntarily corrected their mistakes before prompted by the ombudsman. The findings also dispel some of the ANC’s criticisms that have led to its calls for statutory press regulation, such as the public and government’s acceptance of the self-regulation system, complaints from government largely having involved accuracy and not privacy as the ANC claimed, and that government’s failure to sign the legal waiver often resulted in cases being dismissed. The findings also point to a significant increase in complaints, specifically from government, in the year 2010, which is the year in which the ANC renewed its calls for statutory regulation. This does not necessarily reflect a sudden decline in the quality of journalism but rather indicates that the ruling party differed fundamentally in its philosophical thinking regarding the press, which was perhaps informed by a developmental model of the press rather than the social responsibility model on which the present system is based. In this sense the government sees it fit to interfere or censor the press if it feels the system is not performing. The findings show the ombudsman’s office lacked proper record-keeping from which accurate statistics could be derived, leaving a gap for criticism against the ombudsman. In addition, most often complaints against newspapers involved accuracy and fairness (such as not asking for comment). As is evident in several complaints falling outside the ombudsman’s mandate and the high number of dismissed cases, the findings also point to a lack of awareness or information of the system and of the ombudsman’s roles. In light of the theoretical frameworks that set out how the self-regulation system, which is entrenched in the notion of press freedom, can enhance the cause of press freedom by its ombudsman enforcing a socially responsible Press Code, the findings ultimately lead to the conclusion that the ombudsman’s work has advanced the cause of press freedom in South Africa during the research period. / Thesis (MA (Communication Studies))--North-West University, Potchefstroom Campus, 2013

Recent attacks on media freedom in South Africa, that includes the ruling ANC party’s proposal for statutory regulation of the press, have seen press self-regulation fiercely contested and the ombudsman of the Press Council of South Africa (PCSA) defending the press’ constitutional right to freedom of expression. Extensive arguments have been made by government, the public and the press for other forms of press regulation, such as statutory and independent co-regulation. In addition no accurate, detailed trends arising from complaints the ombudsman has dealt with in recent years, have been freely available on which arguments in such a debate could be based. This research analyses the complaints dealt with by the press ombudsman in recent years in order to evaluate the present self-regulatory system, which is based primarily on the theories of freedom of expression and social responsibility of the press. The analyses involves determining what trends exist in complaints cases that the ombudsman, Joe Thloloe, has dealt with since he took office in August 2007, until August 2011 when a Review of his office was published by the PCSA. The study takes a qualitative approach, with some degree of quantification, and utilises document analysis and qualitative content analysis as data collection methods to analyse 593 cases, with specific focus on government complaints which form 15% of all cases analysed. The findings reflect that the ombudsman’s approach in dealing with complaints was fair, that he displayed intolerance for transgressions and that his rulings were free of any obvious bias. This is evident in, amongst other findings, the very few appeals lodged against his rulings and even less successful appeals. In addition the press often voluntarily corrected their mistakes before prompted by the ombudsman. The findings also dispel some of the ANC’s criticisms that have led to its calls for statutory press regulation, such as the public and government’s acceptance of the self-regulation system, complaints from government largely having involved accuracy and not privacy as the ANC claimed, and that government’s failure to sign the legal waiver often resulted in cases being dismissed. The findings also point to a significant increase in complaints, specifically from government, in the year 2010, which is the year in which the ANC renewed its calls for statutory regulation. This does not necessarily reflect a sudden decline in the quality of journalism but rather indicates that the ruling party differed fundamentally in its philosophical thinking regarding the press, which was perhaps informed by a developmental model of the press rather than the social responsibility model on which the present system is based. In this sense the government sees it fit to interfere or censor the press if it feels the system is not performing. The findings show the ombudsman’s office lacked proper record-keeping from which accurate statistics could be derived, leaving a gap for criticism against the ombudsman. In addition, most often complaints against newspapers involved accuracy and fairness (such as not asking for comment). As is evident in several complaints falling outside the ombudsman’s mandate and the high number of dismissed cases, the findings also point to a lack of awareness or information of the system and of the ombudsman’s roles. In light of the theoretical frameworks that set out how the self-regulation system, which is entrenched in the notion of press freedom, can enhance the cause of press freedom by its ombudsman enforcing a socially responsible Press Code, the findings ultimately lead to the conclusion that the ombudsman’s work has advanced the cause of press freedom in South Africa during the research period. / Thesis (MA (Communication Studies))--North-West University, Potchefstroom Campus, 2013

This study discusses true and false conversions and the use of the Ten Commandments in evangelism, viewed from the starting point of a Christian ethical perspective. The use of the Ten Commandments in Evangelism is affirmed by Jesus Himself and also by Jesus’ apostles after His ascension to heaven. The validity of the Ten Commandments is eternal. The modern evangelist has been caught by the snares of Satan with regards to the Ten Commandments. The power of the Ten Commandments in evoking a true sense of sin is being undermined by a sly plan of Satan that causes enmity between the Law and grace. It has basically brought about two schools of thought: those who use the Ten Commandments, and those who reject it. Those who use the Ten Commandments, however, run the risk of using the law in an illegitimate way, and this is termed as “legalism”. On the other hand, those who reject the Ten Commandments are guilty of “Antinomianism”, that literally means “anti-law”. Consequently, all the underlying principles, which God had laid down for the use of the Ten Commandments, are being blatantly disregarded. Instead, the workings and efficacy of the Ten Commandments are exclusively replaced by love and grace. False conversions are the result in both cases. Satan achieves his goal. In opposition to this is the legitimate use of the Ten Commandments as the only means of preventing false conversions. God designed the Ten Commandments in such a way as to firstly reveal His holiness as the only standard that a sinner must meet. As the standard requires absolute holiness and perfection, it brings about a sense of sin. This is because no person can fulfill the standard. Without a true sense of sin, no person can be saved. Within the framework of the Ten Commandments, evidence of the person’s love towards God is comprised through the upholding of the Ten Commandments. The Ten Commandments cannot save anyone, but if the person loves Jesus, they will keep His commandments; a sign of true conversion. The goal of this study was to determine whether any guidelines can be composed to help Evangelists prevent or minimize false conversions, in a Biblically justified manner. The research indicates that without the use of the Ten Commandments during evangelism, many false conversions will ensue. The conclusion of this research is that false conversions can be prevented or minimized through the legitimate use of the Ten Commandments during evangelism. / Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus, 2012