Darbo tikslas - atskleisti moralinių vertybių ir laisvės santykį J. Girniaus filosofijoje. Darbe taikyti šie metodai: mokslinės literatūros analizė, empirinis tyrimas-kiekybinis, tyrimui atlikti sudaryta anketa. Darbo intelektualinį pagrindą ir jo probleminį turinį sudaro lietuvių filosofo Juozo Girniaus (1915-1994) pažiūros į moralinių vertybių ir laisvės santykį, plačiai ir visapusiškai atskleistos šio filosofo svarbiausiuose veikaluose. Tyrimu nustatyta, jog šiuolaikinio jaunuolio gyvenime moralė yra svarbus dalykas. Tačiau patriotizmas, dora, politika ir religija, priešingai nei J. Girniui nėra svarbūs. Daugumai jų svarbiausia yra šeima. Didžiausiu dorinių vertybių pagrindu jaunimas laiko šeimą, meilę, atsakomybę ir laisvę. Tyrimo hipotezė- šiuolaikinis jaunimas atsakingai vertina laisvę ir moralines vertybes pasitvirtino, tačiau tik iš dalie sutapo su J. Girniaus nuostatomis moralinių vertybių ir laisvės santykio prasme. Lietuvoje iki šiol nėra atliktų didesnės apimties darbų, skirtų moralinių vertybių ir laisvės santykiui nustatyti ir apibrėžti, todėl šis darbas gali pasitarnauti atliekant tokio pobūdžio tyrimus. / The aim of work is to reveal the relation between the moral values and freedom in J. Girnius philosophy. The following methods have been applied in work: analysis of scientific literature, empirical research-quantitative, questionnaire made for research performance. The intellectual basis of work and its problematic content consists of the views of Lithuanian philosopher Juozas Girnius (1915-1994) on the relation of moral values and freedom, which are widely revealed in his main works. The research determines that morality in the life of modern youth is an important thing. However, patriotism, honour, politics and religion, contrary to J. Girnius, are not important. For most of them the most important thing is the family. The biggest basis for moral values for the young people are family, responsibility, love and freedom. The reserch hypothesis-the modern youth responsibly value freedom and moral values has been confirmed, however, it coincided only partly with J. Girnius attitudes concerning the relation of moral values and freedom. There are no such works of bigger amount performed in Lithuania yet which determined or defined the relation between moral values and freedom, therefore this work may serve to make this kind of research.

In this study I first examined whether the cognitive processes (hot versus cold cognition) underlying judgments to traditional moral situations are universal to situations that are morally neutral, and whether individual differences in cognitive ability moderate these judgments. Second, I tested whether it was possible to modify the impact of hot versus cold processing systems on judgment deliberation by shifting the focus of attention during the decision-making process. I conclude that moral judgment is not simply the product of cognitive ability and is not sufficiently motivated by hot cognitive experiences alone. The role of cognitive abilities on moral valuation requires further examination.

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The main mm of this study was to investigate the prophetic calling of the Church and the role of the state in the moral renewal of the South African community. The method of research followed in this study was to study primary and secondary sources, as well as appropriate biblical teachings and theological principles relevant to this study and to systematize the information therein. The gist of the study was to outline the profile and manifestation of moral decay in South African community and, to define the role of the Church and state towards moral regeneration. What transpired was that due to the profile of moral decay within the South African context, the Church and state should play a critical and positive role towards the renewal of morality in South Africa. In conclusion, the fact that the Church and the state each have a particular role to play as driving agents for moral regeneration of South African was confirmed. It is also important to stress the fact that the State cannot be value free or neutral. The word of God speaks of human governments in two-fold way: in a normative way, and in a descriptive way; telling us what they ought to do and be and what they actually turn out to do and be. Both these elements in God's word are reflected in of the Reformed Confession. Therefore, the modern-day concept of a neutral or secular state can be questioned. / Thesis (M.A. (Ethics))--North-West University, Potchefstroom Campus, 2008.

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Doctor of Philosophy (PhD) / This thesis examines some projects of moral regulation, implemented by the agents of the church and king in the late Anglo-Saxon period, which sought to modify and govern marital conduct. Theories of moral regulation are analysed in the Introduction, which also examines Germanic marriage practices, as far as they can be recovered, and the Anglo-Saxon church’s inherited attitudes towards marriage. Manuscripts and texts are examined firstly as projects of moral regulation, and secondly as projects which attempted to alter marital behaviour. In Chapter 1, moral regulation is situated within the context of the Benedictine reform through the examination of one manuscript – Cambridge, Corpus Christi College, MS 201 – as a case-study in the cooperative efforts of the church and king to regulate society. In particular, the legislative and penitential texts which are compiled in MS 201 bear witness to the tendency in late Anglo-Saxon England for legislation to be moralised, and for morality to be legislated. MS 201 also includes the unique copy of the Old English translation of Apollonius of Tyre, and the marital morality inscribed therein perhaps accounts for its inclusion in this predominantly Wulfstanian manuscript. In Chapter 2 the riddles recorded in the Exeter Book are interpreted as literary exercises in regulation. This chapter establishes the possible moral and regulatory agenda of the Exeter Book riddles by offering a new interpretation of, and solution to, one riddle. It also analyses the marriages made manifest in some of the so-called ‘double entendre’ riddles, which regulate the moral relationship following Pauline exegesis: emphasis in these riddles is on the sanctity of marriage, wifely obedience, and the payment of the conjugal debt. Conversely, Ælfric, in his Lives of Saints, idealises marriage as characterised by the absence of all sexual relations. In his Life of St Agnes (examined in Chapter 3), and in his Lives of married saints (SS Julian and Basilissa, SS Cecilia and Valerian, and SS Chrysanthus and Daria, examined in Chapter 4), Ælfric makes non-sexual, companionable, and loving marriage morally paradigmatic. Whilst both marriage and morality have been studied by modern critics, neither topic has inspired extended, specific study (with a few, notable, exceptions), and the nexus between these two topics has been hitherto unacknowledged. Although new, and often profound, insight is gained into Anglo-Saxon texts by considering them in the context of moral regulation, the morality they propose, as well as the regulatory process used to impose that morality, varies across context, text, genre, and author. This conclusion is also true for marital morality, Anglo-Saxon perceptions of which differed in each of the texts chosen for evaluation. This thesis does not claim to be comprehensive; nor does it attempt to synthesise attitudes towards marriage and morality, since a synthesis does not do justice to the richness or complexity with which this topic was treated. It is hoped that this thesis will provide insight into not only individual Anglo-Saxon attitudes towards marriage but also processes of regulation and social control, and, indeed, into the intersection between attitudes and processes.

abstract: ABSTRACT This study explored the functions of dialogue in emerging adults' moral turning points. Through purposive sampling, the researcher interviewed 10 emerging adults between 25 and 30 years old about experiences of turning point conversations during the years of 18 and 25. This study employed constant comparative and grounded theory methodologies to analyze messages reported in memorable conversations during this period. Results indicated that dialogue functioned to educate, disturb, and maintain emerging adults' moral perception during this period of moral reorientation. Subcategories under each included dialogue that functioned to explain, invite, warn, direct or instruct, challenge, persuade, agitate, expose, inquire, legitimize, co-reflect, redefine, and affirm or reinforce. This report cites passages from interview data to highlight how dialogic themes informed or shaped changes in moral perception. In each participant's self-reported turning point conversations there was an admixture of dialogic functions at work. Notably, participants' experience of moral turning (degree and trajectory) varied despite there being similarity in intended functions of dialogue. / Dissertation/Thesis / IRB Approval Form / M.A. Communication Studies 2010

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This thesis contributes to the recent scholarly re-evaluation of Karl Barth’s moral theology through an examination of the theme of human responsibility in his thought. The language of responsibility recurs throughout Barth’s ethical writings, and its frequency and strategic significance in his articulation of the nature of the active human agent in Christian ethics means it is worthy of scholarly consideration. To date, no extended study of this topic in Barth’s thought exists, and, apart from critical summaries of his use of responsibility language in select parts of the Church Dogmatics in corners of the secondary literature, responsibility-ethicists have tended to ignore Barth’s work on this topic. My intention, through exegetical reading of several key texts, is to provide explication, clarification, and analysis of his understanding of human responsibility. On the basis of this exegetical work I shall argue that the idea of responsibility is in fact a key component of Barth’s theological ethics and significantly informs his presentation of human agency. Following the introductory chapter, the central chapters of the thesis are exegetical readings of human responsibility in three major texts from the Barth corpus: the Ethics lectures; the ethics of CD II/2; and the special ethics of CD III/4. The fifth and final chapter is a synopsis of the development of Barth’s understanding and his articulation of human responsibility across these texts. My constructive proposal as to how we may understand Barth’s overall account is based on the preceding exegetical work. I argue that the ethics of the Church Dogmatics ought to be read together, and that in doing so we see that the mature Barth offers: 1) a theological description of human responsibility, which I argue is a kind of moral ontology in which the human agent is called to inhabit a particular space in relation to God; and 2) concrete indications of the kind of responsible actions that represent and enable the embedding of that description in human life. He develops what I term “indicative practices” which give shape to human lives, enabling human agents to navigate the moral space into which they have been placed. These two elements taken together are, I suggest, the sum of Barth’s account of human responsibility.

This thesis examines the media-foreign policy nexus through a specific focus on the moral framing of conflict and interventionism within British media and policy discourses. While morality has been identified as a frequently used frame through which we may understand issues, there has been little extant discussion of the nature of morality embedded within media texts, or how it may shape understanding and policy-making. This research contributes to this void through forwarding cosmopolitan morality framing as a new theoretical framework. Consideration is given to how appeals to a cosmopolitan moral consciousness can resonate and build support for or legitimise particular foreign policies. The thesis further explores how cosmopolitan morality framing may work simultaneously to perpetuate uneven relations through constructed ‘othering’. Ontologically, the research adopts a social constructivist foundation and hermeneutical methodology, utilising frame analysis from the broader interpretivist tradition of discourse analysis as well as a holistic conceptualisation of the media. Data collection is spread across both traditional ‘mainstream’ and ‘new’ media, comprising print, online and social media sources. The sources examined include the British daily newspapers, The Guardian and The Times, the digital news site BBC News Online, and the global social media outlet Twitter. The Middle East and North Africa (MENA) provides a regional focus to the research, with three recent conflicts in Libya, Syria and Iraq utilised as empirical case studies. The research focuses on specific ten day periods within each conflict to produce a snapshot of media frames and policy reaction. These periods include; the advance of pro-Gaddafi forces on Benghazi, Libya (9-19 March 2011), the chemical weapons attack on Ghouta, Syria (21-31 August 2013), and the siege of Sinjar by Islamic State forces in Iraq (3-13 August 2014). The research finds that notions of cosmopolitan morality are embedded within media/policy discourses to varying degrees, but are extremely significant when coupled with the cognitive and temporal capacity to impede crisis escalation.