In this dissertation scientific theory is investigated in order to show its socio-ethical aspects. An historical approach shows that prevailing historical conditions influence the development of scientific theory. These conditions are also created by the theories that they influence. Thus there is a continual interaction between theory and practice, pointinig to the socio-ethical aspects of theory. An investigation of scientific theory including biological theory also shows this continual interaction. Efforts to derive moral precepts from biological theory, e.g., Darwinism, sociobiology and genetic theory reveal the influences and prejudices of the particular historical periods in which the theories are developed. These aspects of scientific theory show that the scientific enterprise is not characterised by objectivity and disinteredness. The community aspect of scientific practice also shows that scientists are dependent on one another and that theories are interrelated. These spects of scientific theory show the transcultural and transnational nature of theory and lays a foundation for the basis of ethics and for scientific responsibility. / Thesis (M.A.)-University of Durban-Westville, 1987.

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This thesis explores the theme of "worldlessness" in the political thought of Hannah Arendt. / The thesis analyzes "worldlessness" by way of Arendt's reflections on the sub-themes of "contemporary crisis," the "Western tradition," the "modern age" and the modern phenomenon of "thoughtlessness." These sub-themes are examined in chapters one, two, four and five respectively. Chapter three examines Arendt's conception of politics and "the world." / The analysis proceeds on the basis of Arendt's stated conviction that political thought must take its bearings from "incidents of living experience" if it is to be adequate to its subject matter. More specifically, it investigates the basis and significance of Arendt's contention that the modern condition of "worldlessness" has produced a rupture between thought and experience which has radically altered the character of contemporary understanding. In general terms, the thesis examines the origins of modern worldlessness and the implications of this for contemporary thinking.

Thesis (Ph. D.)--University of Hawaii at Manoa, 1996. / Includes bibliographical references (leaves 330-347). / Microfiche. / xviii, 347 leaves, bound ill. 29 cm

Thesis (Ph. D.)--University of California, San Diego, 1999. / Vita. Includes bibliographical references (leaves 236-239).

Part of Thesis (Ph. D.)--University of Chicago, 1931. / Photolithographed. "Private edition, distributed by the University of Chicago libraries." Bibliography: p. 113-114.

Thesis (Ph. D.)--University of Chicago, Department of Philosophy, August 2002. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--Baylor University, 2006. / Includes bibliographical references (p. 122-129).

This is a thesis about our basic moral equality as human beings: its meaning, its justification and its implications for our society. It offers the fundamental principles of how we are obligated to live together in a Society of Equals. Its major conclusions are as follows. First, whilst there is more than one meaning to the claim that 'we are one another's basic moral equals', the most important meaning for political philosophy is that each individual has Equal Authority. More specifically, each individual has fundamental authority over herself, and herself alone. Secondly, the justification of this fundamental authority over ourselves lies in our common limitation: we are all fallible. Further, we are not merely all fallible in the sense that any one of our beliefs could be false, but also in the sense that we have no non-circular way of judging the reliability of any of our beliefs. This aspect of our natural epistemic position justifies our equal, fundamental, practical authority over ourselves alone. Finally, the most important implication of this justification is that each individual's most basic reason for action is to promote not merely her own, but each and every individual's compliance with her fundamental authority over herself. It follows that each individual has decisive reason to constrain her own compliance with her own fundamental authority over herself, where necessary, to allow the equal promotion of someone else's compliance with her fundamental authority over herself. This principle is called 'Equal Respect'. Upon this principle of Equal Respect arises an architectonic System of Right, and correlative duties, that is called Equal Sovereignty. Under this system, our rights and duties with respect to one another are distributed in accordance with a hypothetical auction and insurance scheme to ensure that each individual is truly sovereign over their own equal share of the world.

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