The purpose of this study has been to survey textbooks for debate and argumentation courses in order to determine their treatment of forensic ethics. Both the extent to which modern debate and argumentation textbooks concern themselves with ethical considerations as well as the degree to which these texts correlate with recognized problems and authoritative views have been of concern.

In recent decades, Aristotelian virtue ethics has reemerged as an alternative to deduction-based moral theories. Yet, Aristotelian virtue ethics has often been conceived by its proponents as well as its detractors, as an approach to ethical thinking that is neither normative in nature nor capable of being formulated in normative terms. In this thesis, I argue that the fundamental elements of Aristotelian virtue ethics, examined and modified in light of modern thinking, provide the basis for a systematized, normative ethical theory. I further argue that such a theory can be grounded in induction, rather than deduction, and that it can fully acknowledge and incorporate the ethical significance of particulars, particular relationships, and human experience. I suggest that an induction-informed normative theory not only avoids such logical pitfalls as Hume's "is-ought" objection and concerns pertaining to the truth-value of moral claims, but also that it provides an accurate account of our moral and non-moral experience, as well as of their areas of intersection. I propose methods for evaluating the acceptability of general guidelines and singular moral judgements, and I argue that these methods can be successfully achieved within, and enhanced by, the framework of Aristotelian virtue ethics. I examine various aspects of moral theory in general and Aristotelian virtue ethics in particular (e.g. principles and guidelines, human nature and telos, virtue, partially and universalizability), and argue for their place within and relationship to an induction-informed normative moral theory. I reply to criticisms levelled against Aristotelian ethical theory and, in so doing, argue that Aristotle's classification of arete as a dunamis in the Rhetoric has significant implications for moral theory, argue for the claims and obligations generated by particular relationships, and reevaluate the role of the phronimos. I review the logical and practical implications of an inductive model, and suggest not only that such a model is more consistent and more practicable than are current deduction-based normative theories, but also that it calls into question our standard conceptualization of normativity. In closing, I suggest a reexamination of "normativity" in terms of the function of normative theory.

This thesis provides a constructive theology of Christian marriage rooted in an Augustinian Trinitarian grammar of order. In conversation with a contemporary agonistic ethicist, William Connolly, I identify sensibilities in the Augustinian tradition that I argue need reemphasis in late modern times. Section One consists of three chapters, each of which analyzes William Connolly's interpretation of the biblical texts that he engages to contest an “Augustinian” reading which projects a natural order that promises to attune self and society. In chapter one I look at Connolly's ethic of self-formation that emerges from his sower parable, detailing the relation between the cultivation of the self, marriage, and sexuality in late modernity. Chapter two turns to Connolly's reading of the Edenic narrative, attending to his normative ethic of responsibility to the agon that offers strategies for inverting gender hierarchy that he claims Augustine reifies. Chapter three focuses on the biblical book of Job through which Connolly argues that Augustinian apophatic order produces an inferior ethics of compassion in comparison to an ontology of fugitive abundance. Section Two of the thesis shifts focus to two groups of Augustine's writings: the Cassiciacum dialogues and Confessions (with contemporaneously published treatises on marriage and celibacy). Chapter four finds an early Augustinian ecclesiology at Cassiciacum in which a community inclusive of contemplative and domestic forms of life together become a mode of indirect contemplation of the Triune God who orders all things. In chapter five, I interpret Augustine's famous conversion narrative in Book 8 of Confessions, claiming his learning to “read” the sacred sign of marriage in the Milanese catholic church was essential to his exercising faith in the Incarnate Son.

<p> The purpose of this study on employee ethical decision-making (EDM) in financial institutions was to explore how bankers experience tension between a firm&rsquo;s formal ethical standards and those that are actually practiced, as they make decisions about issues that arise in their daily work. Interviews with 13 bankers explored three main questions: (a) how they approach challenging business decisions that have ethical implications; (b) what factors they take into consideration as part of the decision-making process, especially where existing laws and guidelines are inadequate; and (c) what learning processes they engage in that underpin their decision making. </p><p> This qualitative inquiry utilized a single-case study method with a common rationale to provide insights into the ethical decision making across the financial industry. Three data collection methods were used: (a) a pre-interview questionnaire, (b) in-depth interviews using a critical incident technique, and (c) a review of publicly available industry documents. Four key findings emerged: 1. Bankers experienced significant tension between the espoused theories and theories-in-use of their organizations. 2. The majority of bankers endeavored to preserve their integrity and find meaning in their careers while accepting the tensions they experienced and even defending the industry. 3. Six factors impacted informal and incidental learning processes utilized by bankers for ethical decision making 4. All bankers engaged in at least one of three levels of reflection as part of their decision-making process. </p><p> Deeper insights into the data were revealed through a cross-interview analysis, and three analytical categories were used to further synthesize and interpret the data: (a) lack of fit between individual and organization priorities; (b) time horizon as a determinant of ethical decision making; and (c) individual, organizational, and environmental forces impacting learning. </p><p> Five conclusions were drawn from the descriptive findings and the analysis: 1. EDM in financial institutions is a complex social process. 2. Organizational strategies designed to help EDM actually prevent it. 3. Speaking up is hindered by the desire to preserve integrity. 4. Informal learning is important for EDM, but insufficient. 5. HR must have a voice as employee advocate.</p>

No description available.

D.Econ

D.Litt. et Phil. / Commenting on a trend by environmental ethicists to appeal to non-Western traditions as sources of alternative perspectives on environmental values and practices, Workineh Kelbessa writes: Despite the fact that advances have been made through recent discourse on the environmental concern of non-Western traditions, most of the related research has centred on Asia, Native American Indians, and Australian Aborigines, with little attention being paid to most of Africa. Those who have studied non-Western religions and philosophies have overlooked the contribution of Africa to environmental ethics. They have either kept quiet or what they said about Africa was rather thin compared to what they said about Native Americans, Asians and Australian Aborigines (Kelbessa, 2005: 19-20). Implicit in this comment are two claims. The first is that Africa has a contribution to make to environmental ethics. The second is that this contribution has not been studied or considered nearly seriously enough. Since it is widely acknowledged that the beliefs and practices of the other indigenous peoples Kelbessa mentions have a meaningful contribution to make to this field, it would be a worthwhile project to investigate what contribution (if any) African thought can make to this field of enquiry. That is what I aim to do in this thesis. J. Baird Callicott epitomises Kelbessa’s claim above and provides a reason for the lack of attention given to African indigenous thought by environmental ethicists. In his comprehensive survey of the ecological ethical traditions of communities across the globe, Earth’s Insights, he claims. Apparently… Africa looms as a big blank spot on the world map of indigenous environmental ethics for a very good reason. African thought orbits, seemingly, around human interests. Hence one might expect to distil from it no more than a weak and indirect environmental ethic, similar to [a] type of ecologically enlightened utilitarianism, focused on long-range human welfare (Callicott, 1994: 158).

My study is not concerned with all the implications of Nietzsche’s nihilism, but deals specifically with the challenge his nihilism poses for philosophical conceptions of ethics and morality. My interest lies in the possibilities for conceptualizing an ethical nihilism. By this I mean that I want to remain focused on Nietzsche’s own understanding of nihilism (and Foucault’s development of its implications) in my search for possible ways of moving beyond nihilism’s destruction of traditional morality, instead of trying to ‘save’ morality or ethics by moving beyond nihilism as such. The aim of this study is thus to gauge whether an ethical theory can be developed making constructive use of nihilism and its methodologies. I conceptualize the possibility of ethical nihilism within four chapters. In chapter one I undertake an analysis of the methodology that nihilism provides and demonstrate the theory of knowledge that it underpins. This theory of knowledge results in a diagnosis of the human condition and knowledge within Western modernity. Here the central question is: What does Nietzsche’s theory concerning the formation of knowledge look like? In chapter two I discuss the perspective of so-called passive nihilism, which represents Nietzsche’s diagnosis of the illness or crisis facing humans in Western modernity. Passive nihilism denotes both the illness itself and one particular response to this crisis, namely one of denial. Passive nihilists fixate on holding onto a specific identity as well as a specific form of knowledge as being essential, i.e. as ‘given’, or ‘discovered’. One form of knowledge which emanates from passive nihilism is traditional morality. I will investigate how passive nihilism and the associated form of morality impact on the concrete body of one’s fellow human being, i.e. the Other. As the result of the impact of morality the Other is viewed as a formation in the sense that she is made up of aspects that simply mirror the Self’s privileged compilation of knowledge as it is anchored within the identity of the Self. Here the central question will be: How does passive nihilism problematize the formation of the Other? In chapter three I discuss the remedy to the crisis of modernity as proposed by Nietzsche, namely his vision of so-called active nihilism. Active nihilism considers knowledge and identity as ‘constructed’ and ‘invented’. This perspective holds many interesting implications for one’s own concrete body, i.e. the Self. I will investigate the manner in which active nihilism empowers the Self, which is also viewed as a formation in the sense that her own identity is made up of aspects inhering within a certain privileged compilation of knowledge. Here the central question will be: How does active nihilism problematize the formation of the Self? Chapter four serves as the conclusion to this study. I will discuss Foucault’s elaboration on the remedy that Nietzsche proposes to the nihilist crisis. In light of what Foucault has to say I answer in the affirmative the central question underpinning the research problem of this study: Is a form of ethical, active nihilism possible? In response to this question I propose in some detail a new form of ethics that takes its cue from the insights provided by active nihilism, following my Nietzschean reading of Foucault. / Dr. H. Louise du Toit Prof. Johan J. Snyman

<p> What does the current focus on identity as a medium of social exchange bring into the practice of improvised music? What happens to listening, spontaneity, empathy, freedom and generosity in this social climate? Is there somehow emerging within the music-improvisatory discourse a kind of de facto constraint, perhaps superimposed on the musical language from the larger cultural field? The frameworks of music sociology, object relations theory, political philosophy, pedagogy, music history and art criticism offer a backdrop against which the complex challenges of interpersonal communication can be seen in their relevance to the here and now of music improvisation.</p>

M.Comm. / Corporate governance has become a heated topic of debate when meetings arise and new legislation is drafted. It is also a means to mould new ways of doing business as more and more businessmen are found to be committing irregularities in their actions. Fraud has become rife with over 30 000-fraud cases reported annually. Where will it end and how to curb this? Within this study, a comparison is drawn between corporate governance and ethics. The interrelationship between the two is noted and compared. The differences are brought forward and similarities discussed. The study tries to define ethics and corporate governance. It then moves on to establish which are the principles of corporate governance. This is followed by an evaluation of ethics and corporate governance. Finally, recommendations are made to make corporate governance more effective. These are hard questions but ones, which need answering. The study concerns itself with the study of corporate governance and ethics. Corporate governance is not merely a theoretical tool but one, which needs to be practiced. The question concerning the fact that ethics is synonymous to corporate governance is questioned and answered. In question are the definitions of ethics and corporate governance. Each is defined but the realisation that there is more than one definition of each, which is widely used, is debated. Each definition brings its own problems but also proves that it is vital to the whole. Definitions are usually one-liners, which instil an author’s point of view. To complement each definition further elaborance is made. Each of these further defining statements are discussed and compared to the definitions. A comparison is sought and the purpose of these elaborances is discussed. The principles of corporate governance are documented and later discussed in detail. Comparisons with ethics are drawn and the principles are later discussed with practical examples to serve as guidelines and examples. The driving principles of corporate governance and the King report are debated and transparency proves to be the driving factor over and above all other principles. Within the study, it becomes apparent that corporate governance is only essential in big business. Small to medium business is left out. Why should this be? Another provocative question reviewed is the question of whether corporate governance is essential or not. Why all this fuss over a theoretical report. However, to discuss corporate governance without ethics is like using only half measures in a teacup. Defining ethics is easy but the real study comes forth when the true essence of what is ethics is debated. Morality is a factor but the inner soul’s consciousness of what is right or wrong is discussed. The laws of human nature serve all. The scales can be tipped either way if the price is perceived high enough. The rights and obligations of ethics are questioned together with the director’s responsibilities in determining the ethical climate in business.