Akademisk avhandling-Uppsala. / "Boströms skrifter" p. [10]

Thesis--Catholic Univ. of America. / Description based on print version record. Bibliography: p. 165-171.

Thesis (M.A.)--Trinity International University, 2004. / Abstract. Includes bibliographical references (leaves 139-148).

Thesis (M.A.)--Abilene Christian University, 2002. / Includes abstract. Includes bibliographical references (leaves 95-102).

Thesis (M.A.B.S.)--Multnomah Graduate School of Ministry, 1993. / Includes bibliographical references (leaves 95-106).

How do homeless people make homes on the street? Over two years of fieldwork in Paris, I observed the daily practices and routines of people who are sleeping rough. How do they earn money through begging? What factors do they consider when finding and making shelters? I followed people through different institutional settings – a homeless day centre, a needle exchange, a centre for people with alcohol problems and ultimately also a homeless shelter – on their way away from the street always documenting the conflicts between their short term – drugs and alcohol – and long term hopes. I observed the ways which they were supported by assistants socials and other institutional actors in their struggle to create spaces of reflective freedom. I argue that their efforts were about home making and as such about making a better life first on and then away from the street.

Même si la question du souverain bien et de ce qui le constitue était au fondement des systèmes moraux des Anciens, elle semble n'être plus à l'ordre du jour pour nous, les Modernes. Pourtant, nous dit Kant, l'homme ne peut rien vouloir si ce n'est sous l'idée d'une fin et il a besoin, pour pouvoir mettre un terme à la série de ses fins, de concevoir un inconditionné, une fin « architectonique» sienne, dont le nom est le « souverain bien ». En abordant à nouveau la question du sens universel de la vie humaine, Kant adhère à une conception antique de la philosophie pratique dans laquelle celle-ci, en tant que téléologie morale, enseigne à l'homme en quoi doit consister la fin absolument nécessaire de sa conduite et comment il peut l'atteindre. Il élabore donc, comme les Anciens, une théorie du "summum bonum" dont le point d'orgue est la réponse aux deux questions pratiques de la philosophie. Que puis-je espérer (question de l'essence du souverain bien) ? Que dois-je faire (question de la conduite menant au souverain bien) ? Mais la Révolution copernicienne consiste, en éthique, à découvrir que le concept du bien et celui du bien le plus grand sont déterminés par la loi morale. La morale kantienne formule d'abord la loi morale, pour ensuite définir le bien et le souverain bien, tandis que les Anciens faisaient l'inverse. Ces points de méthode sont responsables d'une théorie qui s'oppose aux morales antiques par plusieurs aspects. Elle conduit à l'idée d'une hétérogénéité de fins humaines qui implique une conception du souverain bien comme une synthèse contenant un rapport de subordination, le bonheur conditionné par la moralité. / Even though the question of the highest good and what it consists in lay at the basis of the Ancients ' moral systems, it seems to have gone out of fashion in the Modern era. However, according to Kant, man cannot will anything but under the idea of good and, in order to be able to bring the series of his ends to a close, he needs to conceive the idea of an unconditioned end of his, the "highest good". By tackling the problem of the universal meaning of human life, Kant pays tribute to an ancient approach to practical philosophy in which the latter, in its teleological aspect, teaches man what the absolutely necessary end of his conduct must consist in and how he can attain it. As a result, he builds a doctrine of the summum bonum, following in the Ancients' footsteps, the conclusion of which doctrine lies in the answer to philosophy's two pratical questions. What may I hope (the question concerning the essence of the highest good)? What am I to do (the question concerning the conduct resulting in the highest good)? But the Copernican Revolution in ethics is the discovery that the concept of the good and that of the highest good are determined by the moral law. Kantian ethics formulates the moral law first, and defines the good and the highest good later, in the converse order from that in which the Ancients operated. This original method is responsible for a theory that opposes ancient ethics in many ways. It leads Kant to the idea that human ends are heterogeneous and that the highest good is a synthesis based on a relation of subordination, i.e., happiness conditioned by morality.

The thesis argues that human work is a transformative activity which essentially consists of three dynamically interrelated dimensions: the instrumental, relational, and ontological dimensions. By these, along with work being an end in itself, the worker's and others' needs are providentially met; believers' sanctification is occasioned; and workers express, explore and develop their humanness while building up their natural, social and cultural environments to both protect and produce the order of this world and of the one to come. The first part shows that past and present theological evaluations of work are best understood according to this threefold description. Work's threefold nature is shown to correspond with Scripture (although here the instrumental is mainly discussed); the Patristic understanding opens up reflection toward work's ontology; and the Reformation particularly develops further the relational and ontological dimensions. In the modern Roman Catholic understanding, work's threefold nature does appear, although as seen in Laborem Exercens, the relational is given hierarchical priority over the instrumental. As modern Protestants revise old and explore new approaches, work's threefold understanding also emerges. However, the dimensions need further interrelated development, and the ontological needs to be more adequately expounded. The second part of the thesis develops work's ontology. A teleological framework is first established in dialogue with Alasdair MacIntyre and Oliver O'Donovan showing that eschatological and protological purposes and ends are essential for understanding a thing's nature (constitutionally and ethically). This builds toward a theological anthropology where an interpretive survey and interaction with Colin Gunton's anthropology highlights the necessity of relational and functional concepts. The ontology of work is further developed in dialogue with Jürgen Moltmann's anthropology. Work is shown to be a fundamental facet of created human existence, initially a part of God's creation, and in the resurrection a fundamental part of God's coming new creation. Finally, the overall proposal, a definition of work, redraws the boundaries for a theology of work, and functions as a dynamic model for ethically evaluating work.

No

The Cape of Good Hope Nature Reserve occupies the southern end of the Cape Peninsula and thus of the Southern Peninsula Subregion referred to in the general study (photographs 2 and 29). The Reserve has an area of nearly 29 1/2 square miles; its coastline is some 24 miles in length. It is used both as a Nature Reserve and as a recreation area, the latter function being concentrated, in the main, within restricted coastal sites; apart from these, Cape Point is a considerable tourist attraction as is the drive through the Reserve. Existing access routes and travelling times to the Reserve are shown on Map No. 5.1, together with current proposals.