The dramatic improvement of neonatal intensive care has produced vexing ethical and legal questions. One of the most striking issues is to determine whether the most defective neonates should be provided with intensive care and to what extent they should be treated. This thesis demonstrates that an attempt to answer this question and an analysis of the demands and limitations of a duty to treat defective neonates cannot properly occur without first considering the legal concerns and ethical issues surrounding the notion of "person". The author examines germane ethical theories and North-American jurisprudence to see what approaches and standards commentators and courts have adopted in this respect. This thesis demonstrates that in the context of the cessation or non-initiation of intensive care, the legal and moral status of very defective neonates remain ambiguous. In particular, the author suggests that a legal best interests analysis that includes quality of life considerations may actually involve the use of criteria similar to those supported by the authors of the controversial moral theories that negate the personhood of seriously handicapped newborns. The author ultimately concludes that a clear divide between the legal definition of the "person" and the moral and social perceptions of that term is misleading.

No description available.

Thesis (MA)--Stellenbosch University, 2008. / ENGLISH ABSTRACT: New genetic technologies (e.g. stem-cell research, gene-therapies and cloning) raise some of the most enigmatic moral problems in the field of bioethics. My aim in this thesis is to explore the philosophical and ethical significance of the idea of an “ethics of responsibility” (as, particularly, developed in the work of Hans Jonas, Zygmunt Bauman and Emmanuel Levinas) for moral reflection on these problems. “Ethics of responsibility” is a new approach to ethics that represents an alternative to both rule morality (where moral action is identified with the application of rules) and utilitarianism (where moral action is identified with establishing the best consequences for the most people). Rule morality has the serious shortcoming of being unable to deal with real and actual moral dilemmas, and of being unclear as to which rule applies in which situation. Utilitarianism has the serious shortcoming of often being way too counter-intuitive: deeds that we normally find morally abhorrent, such a lying, stealing and even torturing can, within the utilitarian calculus, sometimes be justified. The notion of an ethics of responsibility has been promoted by the mentioned authors both to counter the simplistic idea that a rule exists in terms of which every moral action can be determined, but also to counter the crassness of the utilitarian calculus. It represents an approach to ethics in which the interests of the other are taken as seriously as possible within the confines of the situation in which action is called for. My aim is to explore this approach critically, and to invesitgate its desirability, applicability and efficacy with particular reference to the moral problems raised by the new genetic technologies. / AFRIKAANSE OPSOMMING: Nuwe genetiese tegnologieë bv stamselnavorsing en kloning, opper enigmatiese morele probleme binne die veld van bio-etiek. Die doel van hierdie tesis is om die filosofiese en etiese belang van die idee van “ ‘n etiek van verantwoordelikheid” (soos dit in die werk van Hans Jonas, Zygmunt Bauman en Emmaneul Levinas ontwikkel is) vir morele refleksie van hierdie probleme te ondersoek. ‘n Etiek van verantwoordelikheid is ‘n nuwe benadering binne etiek wat ‘n alternatief daarstel vir onderskeidelik utilitarisme (waar ‘n moreel korrekte aksie dié aksie is wat die beste gevolge vir die meeste mense tot stand bring) en deontologie of reël-moraliteit (waar ‘n moreel korrekte aksie dié aksie is wat die morele reëls gehoorsaam). Albei hierdie tradisionele etiese teorie beskik oor tekortkominge. Utilitarisme voer byvoorbeeld aan dat ‘n aksie wat gewoonlik as kontraintuitief beskou word, moreel korrek is. Aksies soos steel, die vertel van leuens en marteling kan volgens die utilitaristiese beskouing moreel regverdig word. Deontologie slaag weer nie daarin om sinvol met werklike en aktuele morele probleme om te gaan nie, en dit is dikwels onduidelik watter morele reël voorkeur moet kry wanneer dit op ‘n morele dilemma toegepas word. ‘n Etiek van verantwoordelikheid wat deur bogenoemde outeurs voorgestaan word, bied ‘n alternatief vir die simplisitese idee dat vaste morele reël bestaan wat op ‘n universele wyse kan bepaal wanneer ‘n aksie moreel reg of verkeerd is. ‘n Etiek van verantwoordelikheid beweeg ook weg van die kras benadering van utilitarisme, en bied ‘n maak ruimte vir ‘n meer komplekse, genuanseerde benadering tot die etiese problematiek. Dit verskaf ‘n benadering tot etiek waar die belange van die ander binne die etiese besluitnemingsproses, ernstig opgeneem word. Die doel van hierdie tesis is om die tradisionele etiese teorie krities te benader, waarna die toepasbaarheid en effektiwiteit van ‘n etiek van verantwoordelikheid, ondersoek sal word.

This dissertation examines Peter Singer's proposed ethical value of the "person" in Rethinking Life and Death . Chapter 1 introduces and outlines Singer's proposal, which argues for abortion, infanticide, euthanasia, and assisted suicide. His proposal consists of four key points. First, there is the foundation for his proposal--rejecting creation for evolution. Second, there is the substance of his proposal--replacing the value of the "human" with the value of the "person." Third, there is the criteria for his proposal--using "indicators" and "relevant characteristics" to identify the kinds of beings who qualify as "persons." Fourth, there are the consequences of his proposal--promising an ethical "Copernican Revolution." Chapters 2-5 critically evaluate the four key ideas from Singer above. The evaluation of the respective key idea in each chapter covers five steps: (1) the context of Singer's proposal; (2) the content of Singer's proposal; (3) positive evaluation; (4) negative critique; and (5) conclusion. The research methodology for the dissertation is to treat Singer's ethical proposal on the "person" as a hypothesis to be tested by his own truth standards of logical consistency, empirical evidence, and practicality. Following these four key chapters, Chapter 6 provides "Summary and Conclusions." The conclusion of this dissertation is that Peter Singer's proposal on life and death is not to be commended because its key elements are not supported by his own standards for testing truth. In fact, when examined by his own truth tests, Singer's program should be rejected because its foundation is faulty, its substance is illusory, its criteria are circular, and its consequences would be grave. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

This work examines the use of nonhuman animals in the farming industry and seeks to understand why this practice takes place and what supports its continuation. The research is approached from a critical realist perspective and after a description of past and current practices in the industry, it uses abduction and retroduction to determine the essential conditions for the continuation of the phenomenon of nonhuman animal farming. One essential condition is found to be the existence of negative discourses relating to nonhuman animals and this aspect is examined in more detail by analyzing a corpus of texts from a farming magazine using Critical Discourse Analysis. Major discourses which were found to be present were those of production, science and slavery which construct the nonhumans respectively as objects of scientific investigation, as production machines and as slaves. A minor discourse of achievement relating to the nonhumans was also present. Further analysis of linguistic features examined the way in which the nonhumans are socially constructed in the discourses. Drawing on work in experimental psychology by Millgram, Zimbardo and Bandura it was found that the effects of these discourses fulfil many of the conditions for bringing about moral disengagement in people thus explaining why billions of people are able to support animal farming in various ways even though what happens in the phenomenon is contrary to their basic ethical and moral beliefs.

Digital piracy, the illegal copying or downloading of copyrighted digital products without approval from the copyright holders, has brought great economic loss to the software and digital media industries. Previous studies using moral developmental theory have not found consistent relationships between moral judgment and attitudes towards digital piracy. While some researchers have developed individual test items to assess relationships between moral judgment and attitudes toward digital piracy, others have relied on the Defining Issues Test (DIT). However, in that the DIT represents a general measure of moral judgment based on broad social issues, it, too, may not adequately assess an individual’s reasoning specific to issues regarding digital piracy. The purpose of this study was to create a reliable instrument (i.e., DP-DIT) modeled after the DIT designed to assess moral judgment regarding digital piracy as well as to examine and compare the ability of both DP-DIT and DIT2-short to predict attitudes, intentions and behaviors regarding digital piracy of college students. Results indicated the reliability of both the DIT2-short and the DP-DIT were discounted, quite likely due to the small number of stories contained in each. DP-DIT appeared to have greater predictive ability due to its advantage in predicting attitudes toward digital piracy, especially using DP-DIT MNS. However, even though here DP-DIT MNS was the strongest predictor of attitudes toward digital piracy, it explained a limited amount of variance. Further research to improve reliability and validity of DP-DIT is warranted.

Summaries in English and Afrikaans / The aim of this thesis is to search for an "ethical" interpretation of equality. Although the current South African approach of "substantive" equality is better than mere "formal" equality, I fear that even substantive equality will again deny or reduce difference. An "ethical" interpretation of equality is a way of interpretation that radically acknowledges difference and otherness. I argue for an ethical interpretation of equality as an alternative to substantive and formal equality. The intersection between public space, equality and justice is essential to such an ethical interpretation. An ethical interpretation of equality requires that present South African visions of public space must be reconstructed and transformed continuously. This means that an ethical interpretation of equality rejects finality and closure in respect of public space. The visions of public space and perspectives of equality that I support are alert to difference and otherness. My understanding of justice is that it is never fully achieved in the present. Justice functions as a future orientated ideal. The "ethical" in an ethical interpretation of equality reflects an awareness of the limits of any present system to encompass equality and justice completely. Visions of public space, perspectives on equality and landscapes of justice (the features of the ethical intersection) form the main sections of the thesis. I discuss the South African Truth and Reconciliation Commission (TRC) as a manifestation of the ethical intersection between public space, equality and justice. The TRC was an outstanding example of reconstruction and transformation of public space. It was a public space where each and every individual was treated equally while concrete contexts, specific circumstances and difference were taken into account. The TRC as event was inspired by the ideal of justice. The value of the TRC as a manifestation of the ethical intersection is the profound effect it may have on our interpretation of equality by demonstrating the limits of the substantive approach. / Die doel van hierdie proefskrif is om ondersoek in te stel na 'n "etiese" interpretasie van gelykheid. Alhoewel die huidige Suid-Afrikaanse benadering van "substantiewe" gelykheid beter is as blote formele gelykheid, vrees ek dat selfs substantiewe gelykheid weereens verskil sal ontken of gering skat. 'n "Etiese" interpretasie van gelykheid is 'n manier van interpretasie wat radikaal kennis neem van verskil en andersheid. Ek argumenteer vir 'n etiese interpretasie van gelykheid as 'n alternatief tot substantiewe en formele gelykheid. Die interseksie tuseen publieke spasie, gelykheid en geregtigheid is noodsaaklik vir so 'n etiese interpretasie. 'n Etiese interpretasie van gelykheid vereis dat huidige Suid-Afrikaanse visies van publieke spasie aanhoudend gerekonstrueer en getransformeer moet word. Dit beteken dat 'n etiese interpretasie van gelykheid finaliteit en geslotenheid met betrekking tot publieke spasie verwerp. Die visies van publieke spasie en perspektiewe op gelykheid wat ek ondersteun is gevoelig vir verskil en andersheid. Ek verstaan geregtigheid as nooit volkome bereikbaar in die teenswoordige nie. Geregtigheid tree op as 'n toekomsgerigte ideaal. Die "etiese" in 'n etiese interpretasie van gelykheid weerspieel 'n bewustheid van die onvermoe van enige teenswoordige sisteem om gelykheid en geregtigheid volledig te omvat. Visies van publieke spasie, perspektiewe op gelykheid en landskappe van geregtigheid (die eienskappe van die etiese interseksie) vorm die hoofafdelings van die proefskrif. Ek bespreek die Suid-Afrikaanse Waarheids-en Versoeningskommissie (WVK) as 'n manifestasie van die etiese interseksie tussen publieke spasie, gelykheid en geregtigheid. Die WVK was 'n uitstaande voorbeeld van die rekonstruksie en transformasie van publieke spasie. Dit was 'n publieke spasie waar elke individu gelyk behandel is terwyl konkrete kontekste, spesifieke omstandighede en verskil in ag geneem is. Die WVK as 'n gebeurtenis is ge'lnspireer deur die ideaal van geregtigheid. Die waarde van die WVK as 'n manifestasie van die etiese interseksie is die diepgaande effek wat dit op ons interpretasie van gelykheid kan he deur die beperkings van die teenswoordige substantiewe benadering uit te wys. / Constitutional, International and Indigenous Law / LL.D.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Multicultural conflicts pervade our world and have sparked considerable debate about their possible resolution. We argue that how culture is conceptualized is crucial to the continued dialogue about multicultural conflicts. Specifically, we argue that approaches that argue for the protection of cultures run into significant problems if they do not employ a conception of cultures as delineated entities. However, we also hold that the notion that cultures cannot be distinct in any way, does very little to contribute to dialogue. From the very beginning, it excludes the notion of a culture that is to be protected and thus stops the dialogue there and then. To be true to the principle of audi ad alteram partem, approaches to multicultural conflicts must conceive of an alternative model, provided that such a model is logically possible. This may provide the dialogue with a much needed point of common understanding from which to proceed. Accordingly, we develop a model of culture whereby it is possible to delineate cultures. In this model, a culture can be delineable in a manner analogous to how we delineate persons. Our model of personal delineation suggests a dual structure whereby a trivial personal boundary contains a unity of conflict within the person. In persons, this unity of conflict lies in the relationship between the “I” and repressed meanings. This relationship must be characterised by self-referential decisions and the capacity to make self-referential decisions is central to our definition of personal autonomy. In cultures, we argue that multicultural conflicts provide the necessary conditions that enable us to conceptualize trivial boundaries in cultures in terms of the communicative relationships between members of a particular culture. Multicultural conflicts prompt self-categorizations by individuals and such self-categorizations are made in terms of group membership. Though all members may not agree as to who belongs to the culture and who does not, the claims made about membership serve to differentiate the communicative relationships inside the culture from those outside it. Furthermore, we show that, inside this trivial boundary, a unity of conflict analogous to the one found in personal autonomy, can be exhibited by cultures. We show how a culture, through its institutions, particularly through an institutionalised exit possibility, 1) may exhibit self-reference and 2) relate to a source of authority in the same way as a person does when making selfreferential decisions. In this regard, we argue that institutionalised exit possibilities embody adherence to the consensus vs. power criterion, according to which the dominant account of a culture is achieved through consensus, as opposed to through the exertion of power. Furthermore, we argue that with a strong analogy between cultures’ and personal delineation, it becomes reasonable to extend concepts we usually apply to persons, such as fairness, attachment and viability, so that they can also apply to cultures. We show that the application of these concepts clarifies certain current multicultural issues. The application of theses concepts also leads to the development of a decision making process to deal with multicultural issues. / AFRIKAANSE OPSOMMING: Multikulturele konflikte kom wêreldwyd voor en het reeds aansienlike debat oor die resolusie van sodanige konflik ontlok. Ons voer aan dat hoe kultuur gekonseptualiseer word, besonder belangrik is vir die voorgesette dialoog oor multikulturele konflikte. Meer spesifiek voer ons aan dat benaderings wat vir die beskerming van kulture argumenteer, beduidende probleme ondervind indien dit nie `n konsepsie van kulture as delinieerbare entiteite gebruik nie. Die gedagte dat kulture nie op enige manier afgebaken kan word nie, dra egter ook weinig by tot dialoog. Dit sluit van meet af die gedagte dat kulture beskerm moet word, uit en staak dus die dialoog daar en dan. Ten einde getrou te wees aan die beginsel van audi ad alteram partem, moet benaderings tot multikulturele konflik `n alternatiewe model van kultuur bedink, mits so `n model logies moontlik is. So `n model kan die dialoog van `n broodnodige gemeenskaplike uitgangspunt voorsien. Ons ontwikkel dienooreenkomstig `n model van kultuur waarvolgens dit moontlik is om kulture te delinieer. Volgens hierdie model kan `n kultuur delinieer word in analogie met hoe persone delinieer word. Ons model van persoonlike deliniëring stel `n tweeledige struktuur voor, waarvolgens `n triviale persoonlike grens `n eenheid van konflik binne die persoon omspan. In persone lê hierdie eenheid van konflik in die verhouding tussen die “ek” en onderdrukte betekenisse. Hierdie verhouding moet deur self-referensiële besluite gekenmerk word. Die vermoë tot self-referensiële besluite, so voer ons aan, is ook die sentrale kenmerk van persoonlike outonomie. Ons voer aan dat multikulturele konflikte die noodsaaklike toestande skep wat ons in staat stel om triviale grense in kulture te definieer in terme van die kommunikatiewe verhoudings tussen lede van `n spesifieke kultuur. Multikulturele konflikte ontlok self-kategorisering deur individue en sodanige kategorisering word in terme van groeplidmaatskap gedoen. Hoewel alle lede van die kultuur nie noodwendig saamstem oor wie aan die kultuur behoort en wie nie, maak die bewerings wat oor lidmaatskap gemaak word dit moontlik om die kommunikatiewe verhoudings binne die kultuur te onderskei van dié buite die kultuur. Verder demonstreer ons dat, binne hierdie triviale grens, kulture `n eenheid van konflik ten toon kan stel wat soortgelyk aan die eenheid van konflik by persoonlike outonomie is. Ons wys hoe `n kultuur, deur sy instellings, en vernaam deur `n geïnstitusionaliseerde uitgangsmoontlikheid (‘exit possibility’) 1) self-referensie ten toon kan stel en 2) in verhouding met `n bron van gesag kan staan soos `n persoon wanneer s/hy self-referensiële besluite maak. In dié verband voer ons aan dat geïnstitusionaliseerde uitgangsmoontlikhede die beliggaming is van die nakoming van die konsensus vs. mag-kriterium, waarvolgens die dominante weergawe van `n kultuur bereik word deur konsensus, teenoor deur die uitoefen van mag. Verder voer ons aan dat `n sterk analogie tussen kulture en persone se deliniëring dit moontlik maak om begrippe soos regverdigheid, binding en lewensvatbaarheid, wat gewoonlik op persone toegepas word, op kulture toe te pas. Die toepassing van hierdie begrippe verbeter ons begrip van sekere huidige multikulturele kwessies en lei ook tot die ontwikkeling van `n besluitnemingsproses vir multikulturele kwessies.

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Thesis (MPhil)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: The Church is facing a dilemma in how to apply and live out its message in a postmodern world. For many in the Church an understanding and application of morals and ethics has become bewildering. This assignment attempts to develop a Christian vocabulary and conceptual framework for morality. This is done by firstly elucidating the milieu out of which postmodernism arose. Modernism, through universal claims of reason and instrumental rationality, believed in the ultimate mastery of the world. The failure of the Enlightenment project to develop universal morality and law led to a new perspective on reason and reality and new reflection on life, morality and meaning. Thus, I reflect on' the parturition and value of postmodernism through offering an evaluation and critique of the ideology of postmodernism. Next, I propose the need for Christian ideology to be firstly separated from cultural interpretations so as to avoid ethnocentrism and cultural imperialism. After exploring the development and purpose of worldviews I argue for the building of cultural bridges and for the Gospel and Biblical worldview to be suitably encoded. Finally, I posit an understanding of what postmodern ethics entails and how then to define and respond to ethical issues. Through case studies I apply the key principles identified in the study. These are that moderation is a virtue; that many timeless truths are customary truths that arise in a specific historical/cultural situations; that many problems are not ethical issues but are rather a comprehension and/or a misinterpretation of the Scriptures regarding what it means to be a Christian and how we are to live our Christian profession to mention a few. I reason and plead for a Christian ethical system of incarnational engaged compassion in a postmodern world. / AFRIKAANSE OPSOMMING: geen opsomming