Hur tillskriver vi moraliskt ansvar, och varför? Inom filosofin debatteras häftigt huruvida vi har fri vilja eller ej, och således ifrågasätts om vi kan tillskrivas moraliskt ansvar över huvud taget. Ett av argumenten som sägs hota den fria viljan är den omfattande situationistiska litteraturen, som verkar visa på att människors beteende påverkas mer av situationella faktorer än av personlighetsdrag. EH (Explanation Hypothesis) är en psykologisk hypotes som, förutom att redogöra för vardagliga moraliska bedömningar, kan reda ut filosofiska frågor såsom varför våra intuitioner kring moraliskt ansvar ter sig inkonsekventa. Denna studie testade EH experimentellt med en enkätstudie som dessutom undersökte folks intuitioner i moraliskt signifikanta situationer med kopplingar till den situationistiska litteraturen. Resultaten stärkte EH i enlighet med tidigare resultat, samt visade på att folks moraliska bedömningar inte påverkades av vetskapen om starka psykosociala fenomen som kan ha haft inverkan på agenternas beteenden. Implikationerna för den filosofiska debatten kring fri vilja och moraliskt ansvar, liksom begreppet determinism, diskuteras och förslag på fortsatt forskning läggs fram. / How do we attribute moral responsibility, and why? The notion of free will is heavily debated within philosophy, thus questioning whether we can truly be morally responsible for our actions. One of the arguments said to threaten the notion of free will is the vast collection of situationist literature that seem to show that human behavior is often more influenced by situational factors rather than personality traits. The Explanation Hypothesis (EH) is a psychological hypothesis that make general claims about everyday moral judgements, as well as accounting for philosophical issues such as the inconsistency of folk-intuitions on these issues. This study used surveys to test EH experimentally, also investigating folk-intuitions on moral responsibility in scenarios related to the situationist literature. The results support the hypothesis according to an earlier, similar study, as well as showing that the participants moral judgements were not influenced by being made aware of strong, psychosocial phenomena that seem to have had an impact on agents behaviors. The implications for the philosophical debate on free will and moral responsibility as well as the notion of determinism is discussed and further research is proposed.

This study discusses the Christian churches crisis management in one of modern time´s most expansive and deadly pandemics, Covid-19. The main purpose of the study is to find out if the churches were equipped with a crisis management plan to handle an external crisis of this magnitude. The thesis also studies to what extent it affected the parishes and their members. The dissertation as well aims to find out whether other actors or decisions could have led to a milder impact on the Church, but also their parish members. Other aspects investigated were emotional and social impacts of active/paused church activities, and whether digital services would replace the physical Sunday services to a degree.The study employs qualitative methods and social and crisis management theories to explore the topic. Anonymous in-depth interviews with church personnel and parish members allowed deep and honest conversations, providing rich data for analysis. Analysis of the discussions in the interviews demonstrated that the churches were not ready to handle the Covid-19 crisis. The research also presents the importance of faith in hard times and the value of faith in the parish members lives.The results indicate that a great sadness arose among many members in this crisis. Not only because you could not go to God's house to pray, but because many isolated themselves during the pandemic, which led to poor health, specifically among families with children and the elderly.

Syftet med denna uppsats var att redogöra för det förebyggande arbetet kring hot och våld men också hantering av hot och våld i gymnasieskolan. Därmed användes en kvalitativ intervjustudie med rektorer, lärare samt en kurator som gav svar på följande frågeställningar; hur förebyggdes hot och våld i gymnasieskolan, hur identifierades hot och våld i gymnasieskolan samt hur bemöttes hot och våld i gymnasieskolan. Personalens svar på dessa frågeställningar analyserades utifrån Paulo Freires befrielseteori och därmed gavs en tydligare bild av skolans situation gällande hot och våld. Medvetandegöra-(conscientização) innebar att handlingsplanerna kritiskt reflekterades över som uppdaterades årsvis samt granskning av elevenkäter och medarbetarenkäter. I arbetslaget samtalades och delades erfarenheter som var en del i att hot och våld medvetandegjordes. Förutom i arbetslaget delades olika erfarenheter genom föreläsningar, litteratur och poddar, vilket ökade kunskapen om hot och våld. Eleverna diskuterade värdegrunden, normer och de förtryckta samt förtryckarnas världsbild. Därtill fick elever kännedom om den hjälp som fanns såsom kurator, socialtjänst och utväg om de hamnade i en våldsam eller hotfull situation. Det förebyggande arbetet kring hot och våld sammanfattades i följande strategier: skapandet av en trygg arbetsmiljö samt ökning av elevers och lärares kunskap. Dessutom behövdes både teoretiska och praktiska kunskaper om hur elever och lärare skulle agera vid hotfulla och våldsamma situationer. Olika handlingsplaner tillämpades vid olika hotfulla och våldsamma situationer. Vid övning av inrymning förbereddes lärare och elever hur de skulle agera vid våldsamma och hotfulla situationer. Dessutom behövdes kännedom om vilka aktörer som fanns inom skolan såsom elevhälsoteam, som oftast bestod av kurator, psykolog och skolläkare. Därutöver bestod en krisgrupp av andra professioner såsom pastor, diakon, mentor, präst eller imam. I samhället fanns det vid större katastrofer och olyckor stöd och råd från socialtjänsten och POSOM-gruppen att tillgå. Begrepp: Hot och våld medvetandegjordes, i skola, i nära relationer, i hemmet, barn for illa, elevhälsoteam, Krisgrupp, Socialtjänsten, Polisen, POSOM-gruppen / The purpose of this essay was to account for the preventive work on threats and violence but also the management of threats and violence in high school. Thus, a qualitative interview study was used with principals, teachers and a counselor´s who provided answers to the following questions; how threats and violence were prevented in high school, how threats and violence   were indentified in high school and how threats and violence in high school were adressed. The staff´s answers to these questions were analyzed on the basis of Paulo Freire´s liberation theory and thus gave a clearer picture of school´s sitaution regarding threats and violence. Awareness-raising (conscientização) meant that the action plans were critically reflected on, which were updated annually, as well as a review of student surveys and employee surveys. The work team discussed and shared experinces that were part of raising awareness of threats and violence. In addition to the work team, different experiences were shared through lectures, litterature and podcasts, which increased knowledge about threats and violence. The students discussed the values, norms and the world of oppressed and the opressors. In addition, students become aware of the help that was available, such as a counselor, social services and a resort if they ended up in a violent or threatening situation.  The preventive work on threats and violence was summarized in the following strategies: the creation of safe working environment and an increase students and teachers knowledge. In addition, both theoretical and practical knowledge was needed about how students and teachers should act in threatening and violent situations. Different action plans were applied in different threatning and violent situations. When practicing accomodation, teachers and students were prepared to act in violent and threatening situations. In addition, knowledge was needed about which actors were present within the school, such as student health teams, which usually consisted of a counselors, psychologists and school doctor. In addition, a crisis group consisted of other professions such as pastor, deacon, mentor, priest or imam. In the event of major disasters and accidents, support and advice from the social services and the POSOM group were availible. Concepts: Threats and violence were made aware, in school, close relationships, at home, children got hurt, student health team, Crisis-group, Social services, Police, POSOM group

Climate change litigation is expanding at fast speed throughout various jurisdictions around the world. Citizens are taking states’ lack of climate mitigation measures to courts, demanding that more has to be done on the climate crisis. More often now, litigants use human rights based argumentation which relies on international human rights law: human rights treaties, conventions, and precedent from human rights courts. According to litigants, states are therefore seen as both creating and prolonging this threat against the lives of their citizens, violating some of their most basic human rights, such as the right to life. Coupling these human rights obligations with climate treaties such as the Paris Agreement has proven effective when attempting to establish a causal connection between state emissions and climate change’s threat to citizen’s lives. This is sometimes characterized as a global ‘rights turn’ or a ‘greening’ of human rights. While a climate litigation case was denied to be brought up in Swedish courts in 2016, the Swedish government is now in 2021 finding itself tested again. Several children and youths in Sweden are currently suing the Swedish state, claiming that Sweden does not live up to its international human rights obligations. The claim is based on a human rights framing and is more similar to other ongoing or successful climate litigation cases at present time. While also facing a lawsuit as defendants in a case under the European Court of Human Rights, Sweden is now finding itself in the midst of this new phenomenon. Since, however, the issue of climate litigation in Swedish courts is quite new, the results of a new case in Sweden based on different grounds and on the precedent established in other successful cases in other similar jurisdictions, could be different.  The overall purpose of this thesis is to shed light on the intentional human rights obligations that the Swedish state is bound by internationally which can be used in a climate litigation case based on human rights argumentation. The issue at hand is therefore to ascertain what, how and why those obligations concerning the climate and human rights makes it possible or challenging to pursue a case against the Swedish government, and what these obligations entail. If the case is tried in Swedish courts, it will establish the current obligations concerning climate change and its threat to human lives under international human rights law, as well as Sweden’s mitigation duties.

This essay is based on trying to understand the relationship that exists between Josephus’ writings and the pseudepigraph Assumptio Mosis. Although the comparisons made between the texts in this essay are not enough to give a definite answer, none of the examples exclude that Josephus may have used Assumptio Mosis as a primary source. Rather, there are indications in which a direct relationship between Josephus and Assumptio Mosis potentially could explain from where Josephus acquires some of his source material, especially for his narrative of the time period around 4 BCE–6 CE. / Denna uppsats bygger på att försöka förstå relationen som finns mellan Josefus skrifter och pseudepigrafen Assumptio Mosis. Även om jämförelserna som görs mellan skrifterna i denna uppsats inte räcker för att ge ett säkert svar i slutändan, utesluter inga av exemplen att Josefus kan ha använt Assumptio Mosis som direkt källa. Snarare finns indikationer i vilka en direkt relation mellan Josefus och Assumptio Mosis skulle kunna förklara varifrån Josefus hämtar en del av sitt källmaterial, inte minst för hans narrativ om tiden runt 4 f.v.t–6 v.t.

In this essay I explore how dance can be interpreted as a theological practice. I stage an encounter between the lived experience of the dancer’s body and word-based tradition of theological discourse. This encounter between the word and the image of dance reveals the limitations of theological discourse to account adequately for the full range of human and creaturely experience that have its sources in colonialism and imperialism. This paper argues that introducing the image of dance and the lived experience of the dancer into theological discourse then will serve to reduce the effects of these dangerous prejudices. This essay will use two of Simone Weil's most well-known concepts, attention and presence. They will serve as the interpretive bridge for a dialogue between dance and theology. I will focus on the experience of dancing and explain how this subjective, embodied practice of movement can enhance theology. At a time of great instability and uncertainty globally with ecological crises, racial injustice, and economic disparity on one hand and the rise of anxiety, depression, loneliness, and despair on the other hand, it is important that we find new ways to cultivate inner peace and encourage responsible action. And important way to do this is to welcome the creative opportunities of instability and uncertainty, of the unknown and the unexplored.  Dance and theology—in collaboration and conversation—can offer useful resources for cultivating these practices that allow us to meet these challenges with faith, hope, and love.

This essay examines Jesus' conflict counseling in the Gospel of Luke, by conducting a literary analysis of Luke 9:46-48, 12:13-21 and 22:24-30, which are stories of conflicts where Jesus himself is not involved. The texts have been analyzed in their historical context and are illuminated by heuristic use of contemporary conflict theory and moral psychology. Through this reading, a pattern emerges: Jesus' main method of dealing with conflicts is to correct the attitudes of those involved in conflict.

The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints.  The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples.  The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.

This study explores the manifestation of religiosity among young Syriac Orthodox Christians in Sweden. Focusing on the age group of 20–29, the thesis delves into how religiosity is expressed within this community, both in public and private domains, such as church, family, workplace, and social media. The research highlights the interplay between religious identity and secular society, examining the impact of cultural and generational differences on religious practices and beliefs. Methodologically, the study employs qualitative analysis, drawing on interviews to understand the personal and collective aspects of religiosity in a multicultural and secular context. The findings reveal diverse expressions of faith, shaped by the dynamics of community engagement, cultural adaptation, and individual spirituality, offering a nuanced view of young adults navigating their religious identity in modern Sweden.

Den här uppsatsen undersöker källkulten i Mellan- och Sydsverige, där syftet är att ta reda på om en kultkontinuitet eller diskontinuitet finns. Studien utgörs av tre fallstudie bestående av tre heliga källor, Svinnegarns källa, Gödåkers brunn samt Flistad brunn. Utöver fallstudierna undersöks heliga källor ur ett historiskt, sakralt och folkloristiskt perspektiv för att ge förståelse för seder och trosuppfattningar som angår heliga källor i Sverige. Studien söker efter data föratt styrka kultkontinuitet i källkulten. Kultkontinuitet fungerar därför som ett ramverk genom uppsatsen. Med en komparativ metod, samt genom litteraturstudier, nådde uppsatsen slutsatsen att en kultkontinuitet finns i källkulten. Källkulten har genomgått flera förändringar över tid och den huvudsakliga faktorn som varit drivande i kultens utveckling är kristendomen och kyrkan. / This essay investigates the spring cult in central and southern Sweden, where the aim is to find out whether cult continuity or discontinuity exists. The study consists of three case studies covering three sacred springs, Svinnegarns spring, Gödåkers well and Flistad well. In addition to the case studies, sacred springs are examined from a historical, sacral, and folkloristic perspective to provide an understanding of customs and beliefs concerning holy springs in Sweden. The study searches for data to substantiate cult continuity in the spring cult. Cult continuity therefore serve as a framework throughout the essay. With a comparative method and literature studies, the essay reached a conclusion that cult continuity exists in the spring cult. The spring cult has undergone several changes over time and the main factor that has been driving the cult's development is Christianity and the church.