En uppsats som genom komparativ teologisk analys undersöker vilka Jesus-epitet som används i den gnostiska (valentinianska) skriften Sanningens Evangelium och vad de och sättet de används på jämfört med i Matteus- och Johannesevangeliet kan säga om den syn på Jesus som speglas i Sanningens Evangelium.

This essay is about how sexuality is written about in Swedish textbooks for the upper secondary school in Sweden according to the curriculum. Sweden got a new curriculum for the upper secondary school in 2011 and the term sexuality entered the chapter about the religion education for the first time. The essay works through textbooks systematically and see how they write about the subject and how they chose to interpret the curriculum. Some textbooks have editions issued both before and after 2011 and the essay analyses how they have changed in order to fit to the new curriculum.

In this thesis, three perspectives on the justification of intellectual property rights are investigated in the light of conflicting socioeconomic human rights. This is done by using a comparative method, where the perspectives chosen are reviewed through the lense of rights as legitimate claims, as well as accessibility of rights. The purpose is to review as to how the ownership of ideas and inventions can be justified in relation to the socioeconomic challenges faced in many parts of the world. The principal research question is: How can intellectual property rights be justified and how can it be evaluated against the backdrop of socioeconomic rights and moral obligations? To answer this question, I posed three sub-questions: First, how are intellectual property rights justified in the existing research chosen as an entry point for this thesis? Drawn from this, how can the justification of intellectual property rights be understood as a moral concern in a socioeconomically unequal world? Taking a cue from this, what questions need to be answered to better understand the transnational moral obligations linked to intellectual property rights? By reviewing the perspectives presented on the justification of intellectual property rights, I make three concluding statements ​— intellectual property rights cannot be justified in cases where they affect other individuals’ socioeconomic rights negatively; excessive benefits gained for creators is not morally reasonable; and the unequal distribution of power and opportunities in relation to transnational moral responsibilities need to be recognised.

The aim of this essay was to study the public debate about the porn industry and whether human rights are being violated due to pornography, from a porn liberal and a porn critical perspective, using debate articles and two reports on the subject of porn. In addition to that I wanted to examine whether the porn liberals and the porn critics have different approaches to the subject of porn. To be able to examine this I used following questions: What conceptions of human rights and human rights violations exist in the different sides of the debate, and are the rights similarly interpreted on both sides? What approach do the debaters have when it comes to dealing with people in pornography, the porn industry, and its effects on society, and what is their perception on personal empowerment? The theory I used was Amy Allen’s power theory, where she discusses empowerment in relation to oppression and domination, the three factors she relates to power, and the methods used were a qualitative text analysis and a reconstructive interpretation. The results that came out of this essay regarding human rights in connection to porn, the porn critics mean that the porn industry violates several human rights by still being legalized, while porn liberals think that criminalizing pornography would mean a violation against human rights, and therefore want to protect those rights. Moreover, the porn liberals tend to focus on the porn consumers and what is preferable to them, or the positive empowerment that can come out of taking part in pornography. The porn critics, on the other hand, only focus on the negative parts of pornography, where women in pornography, pornography consumers and their sex partners all take harm in one way or another due to porn.

Uppsatsens syfte är att belysa formandet av diakoners yrkesidentitet. Fokus har legat på uppsatsens forskningsfråga; Hur förbereder utbildningen de studerande till uppdraget som diakon i Svenska kyrkan (SvK) respektive i Den norske kirke (DNK)? Jag har jämfört diakonens utbildning och uppdrag mellan Svenska kyrkan och Den norske kirke. Materialet har bestått av styrdokument såsom Kyrkoordning i SvK och Kirkelov i DNK, vigningsordningar och protokoll från styrande organ samt utbildningsplaner för diakonutbildningen. För att fördjupa begreppet diakoni har jag studerat Biskopsbrev om diakoni i SvK och Plan for diakoni i DNK, med hjälp av nyckelorden förhållningssätt och handling. I min fördjupning av diakonens yrkesidentitet har jag diskuterat begreppen kall och profession.  Diakonens yrkesidentitet är påverkad av tre delar. Dels utbildningen och relationen mellan välfärdsprofessionen och kallet. Dels uppdraget och relationen mellan uppdraget som det beskrivs i officiella dokument, vigningslöfte och möjligheten att praktisera sitt uppdrag. Och till sist diakonens vigningstjänst och relationen till liturgin

This essay investigates the philosophies and practices of Simone Weil and Etty Hillesum from the viewpoint of their relation to eating. By analyzing them aided by Renée Girard’s theory of mimetic desire, I discuss similarities and differences between Weils and Hillesums work and spiritual development. Entering their thinking through Robert Daly’s notion of a phenomenology of redemption, which describes the form of  mimetic desire that counters, rather than produces, violence, I discuss, guided by Susan Bordo’s work on eating disorders as well as Maurice Merleau-Ponty’s phenomenology of perception, how Weil and Hillesum can be said to engage in this respectively. By contrasting Weil’s decreation with Hillesum's compulsive overeating, or “life-gluttony”, my analysis argues that Hillesum's diaries depict how she copes with violence by practicing a kind of radical self-love, through which she becomes able to reconcile with both herself and her outside world. As for Weil, I argue that the self-destructive ethics that her decreation consists in prevent her from reaching a full reconciliation, insofar as it constitutes only internalized violence, and not a refusal of violence as such. Thus, my conclusion is, Hillesum's philosophy might be said to be an expression of a more complete redemption, as I formulate it taking my departure in Daly's concept, than Weil's. / Denna uppsats diskuterar Simone Weils och Etty Hillesums verk och liv med avstamp i Weils formulering av begreppet avskapelse samt den livshunger, eller livsglupskhet, som Hillesum beskriver i sina dagböcker. Med hjälp av Renée Girards teori om mimetiska begär undersöker den hur självsvält och överätande figurerar i Weil och Hillesums liv och verk, och hur dessa fenomen relaterar till deras respektive andliga och etiska övertygelser. Utifrån Richard Dalys tanke om en försoningens fenomenologi, baserad i Girards teori om mimetiska begär, Susan Bordos analys av ätstörningar som kulturellt fenomen samt Maurice Merleau-Pontys kroppsorienterade fenomenologi utreder den skillnader och likheter mellan Weil och Hillesum med avseende på hur deras etiska övertygelser gestaltas av och i deras liv och verk. Min analys gör gällande att Hillesums dagböcker skildrar hur hon gör upp med våld genom att praktisera ett slags radikal självkärlek, genom vilken hon blir förmögen att försonas med såväl sig själv som sin omvärld. Vad gäller Weil, hävdar jag att den självförintande etik som hennes avskapelse består i omöjliggör en fullkomlig försoning, såtillvida som den endast utgör ett internaliserat våld, och inte en uppgörelse med våldet som sådant. Därmed, är min slutsats, kan Hillesums filosofi möjligen sägas vara ett uttryck för enmer fullkomlig försoning, som jag formulerar den med avstamp i Dalys begrepp, än Weils.

In 2017, the Church of Sweden elected a new service-book which is mandatory for the liturgy in the ceremonies. This undergraduate thesis aims to analyze the prayers of forgiveness to recognize the hamartiology, understandings of sin, in the Church of Sweden. The main question asked was: "In the moment of Prayers of forgiveness in the handbook of the Church of Sweden, which different ideas of sin and forgiveness can be identified?". A total of eight prayers of forgiveness were analyzed with three sub-questions: (A) How is the sin understood? (B) How does God relate to sin? (C) To the person praying, what change does the prayer aim to affect? The theories in this paper were based on contemporary, Lutheran theology, with the origins from the Church of Sweden, linked to sin and forgiveness. The prayers were compared with different understandings of the original sin (ontological sin, and structural sin) and the actual sin (subjective sin and objective sin). The result of the thesis revealed that the actual sins were the most common in the prayers of forgiveness. The structural sin can be understood as the original sin as being structures one is born into. As shown in the first two prayers, named B1 and B2 in this paper, the idea of an ontological sin was identified in various prayers, such as B4, B5, and B8. The B3, B6, and B7 prayers were lacking a direct link to the original sin and were instead directed towards a God described as loving and merciful. The subjective sin was expressed through the encouragement of self-reflection in B3 and B6. The objective sin was identified in most of the prayers.

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Though some have the opportunity to access water conveniently, getting a small amount of water may be tough and exhausting for others. In this paper, I will discuss on the right to water, which is explicitly expressed by a UN resolution as a human right. Sever water crisis, or drought, has been far beyond a lack of precipitation, but a phenomenon, occurring through a set of human activities, and interferences. My initial aim is to find out how and in what ways some human activities in Iran, interfered environment in a way that affected precipitation level and led to water crisis. And the second, is to show how unethical these activities may be, as they have been simply avoidable. Therefore, the Iranian governmental organizations (like municipalities) are ethically responsible to provide the required water, since the right to water is called a basic human right by UN. These facts obliges them to hinder these activities to secure this basic need. On this way, I make use of Nussbaum's capability approach to show, depriving the citizens from one of their basic rights (the right to water), through influencing climatic order (in a way that decreases precipitation level or depletes water resources), is considered a moral issue, therefore, it is binding for the state to take measures responsively to stop and control it in the future.

Syfte Denna studie undersöker aktuella religionsläroböcker för årskurs 4-6 utifrån ett genus- och jämställdhetsperspektiv. Syftet med studien är att bidra med kunskap till forskningen om hur genus och jämställdhet framställs i olika religionsläroböcker samt i de olika bokavsnitten inom varje bok som handlar om kristendom, islam, hinduism samt etik/moral och hur man lever tillsammans. Ur ett lärarperspektiv kommer denna studie att bidra till en diskussion om vikten att kritiskt granska och välja läromedel till religionsundervisningen samt hur läromedelsinnehåll kan påverka eleverna. Metod Undersökningen genomfördes med hjälp av metoden läromedelsanalys i kombination med kritisk visuell metod för att analysera fyra olika religionsläroböckers textinnehåll samt bildinnehåll. Texterna analyserades med hjälp av analysverktyget ”genustrappan”. Resultat De huvudsakliga resultaten visar på att religionsläroböcker överlag har ett könsneutralt innehåll men att det även finns tendenser till att innehållet är könsmytsförstärkande. De texter som är direkt religiösa berättelser domineras nästan uteslutande av män och där framställs männen ofta på ett könsstereotypiskt sätt. Män tenderar även att representeras i bild oftare än kvinnor. Den religion som utifrån de utvalda läroböckerna och genustrappan framställs som den mest könsneutrala är islam. Avslutningsvis avslutas studien med en diskussion kring vikten av att kritiskt granska läromedel samt hur läromedlens innehåll kan påverka eleverna.