Thesis (MA)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: Corporate social responsibility is a subject that is of concern to most companies that operate on a large scale today. This assignment looks at corporate social responsibility to understand how this fits into a company today. There is a short overview of the history to better understand the underlying factors and to determine the importance of corporate social responsibility. Attention is given to the argument that the current approach of companies to adhere to corporate social responsibility is because of pressure. There is also a focus on the relationship between business and society to establish how business can view its responsibilities. The example of Shell is used to show how a company under immense pressure can develop sustainable practices to ensure that they remain profitable. After the main discussion some important points are mentioned in the conclusion to clarify the business case for corporate social strategy. / AFRIKAANSE OPSOMMING: Korporatiewe maatskaplike verantwoordelikheid is ‘n onderwerp wat van belang is vir meeste maatskappye wat grootskaals bedrywig is vandag. Hierdie opdrag ondersoek korporatiewe maatskaplike verantwoordelikheid om beter te verstaan hoe dit vandag in die maatskappy inpas. Daar is ‘n kort oorsig oor die geskiedenis om die onderliggende faktore beter te verstaan en om die belangrikheid van korporatiewe maatskaplike verantwoordelikheid te bepaal. Daar word ook aandag gegee aan die argument dat maatskappye verantwoordelik optree as gevolg van druk. Daar word ook gefokus op die verhouding tussen besigheid en die samelewing om te bepaal hoe besigheid sy verantwoordelikhede moet benader. Die voorbeeld van Shell word gebruik om te wys hoe ‘n maatskappy onder druk volhoubare gebruike kan ontwikkel om te verseker dat hulle winsgewend bly. Na die hoof bespreking word daar ‘n paar belangrike punte in die slotsom saamgevat om 'n besigheidsaak vir korporatiewe maatskaplike strategie uit te maak..

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: Are violent and non-violent mass atrocities morally different? According to the United Nations, they are. But why? The answer to this question is important as it in part determines our obligations to people living in other countries. This thesis seeks to determine if violent and non-violent mass atrocities are morally different and, if not, whether the latter should be included under the United Nations’ doctrine of the responsibility to protect. In order to do this, the thesis first examines the conditions under which sovereignty exists in order to understand when intervention can occur. It also analyzes just war theory to discern when military intervention to halt nonviolent mass atrocities is justified. Having established these two concepts, the thesis then presents three arguments for why non-violent mass atrocities are morally indistinguishable from violent ones and should also be included under the doctrine of the responsibility to protect. A discussion of the feasibility of implementing this extension and the long-term effects of these types of interventions follows. Finally, the thesis contains three case studies in order to apply the arguments presented earlier. / AFRIKAANSE OPSOMMING: Is daar ‘n morele verskil tussen gewelddadige en nie-gewelddadige gruweldade? Volgens die Verenigde Nasies is daar so ‘n verskil, maar hoekom? Die antwoord tot hierdie vraag is deels belangrik omdat dit ons verantwoordelikhede tot mense in ander lande bepaal. In hierdie tesis word daar gepoog om te bepaal of daar so ‘n verskil tussen gewelddadige en nie-gewelddadige gruweldade is, en, indien nie, of nie-gewelddadige gruweldade ook moet tel onder die Verenige Nasies se verantwoordelikheid om te beskerm. Die tesis poog eerstens om die kondisies vir soewereiniteit te bepaal ten einde te probeer verstaan wanneer ‘n intervensie moreel regverdigbaar is. Dit analiseer ook die teorie van geregverdigde oorlogvoering ten einde te bepaal wanneer militêre inmenging om nie-gewelddadige gruweldade stop te sit geregverdig is. Na hierdie twee konsepte ondersoek is word daar drie argumente verskaf om aan te toon dat nie-gewelddadige gruweldade nie moreel onderskeibaar is van gewelddadige gruweldade nie, en dus dat nie-gewelddadige gruweldade onder die verantwoordelikheid om te beskerm behoort te tel. Dit word gevolg deur ‘n bespreking van die praktiese haalbaarheid van die implementering van so ‘n uitbreiding van die verantwoordelikheid om te beskerm, asook ‘n bespreking van die langtermyn effekte van hierdie tipes intervensies. Die tesis eindig met drie gevallestudies ten einde die argumente wat reeds gemaak is toe te pas.

Thesis (MA (Philosophy))--University of Stellenbosch, 2006. / A brief introduction to the ethical philosophy of Emmanuel Levinas Emmanuel Levinas’ ethics is based on the Other/other. He argues that we are in an asymmetrical relationship with our neighbour that pre-destines us with ethical responsibility even before consciousness or choice. In the face-to-face encounter an infinity and alterity about our neighbour is revealed, which is irreducible to my ontological grasp and thereby compels me to respond to him. It is also through this relation that our humanity is released as our solipsistic all-for-myself becomes a being-for-the-other. Furthermore, the I is irreplaceable, thereby making each of us ethically responsible for our neighbour to the point of responsibility for his material misery. This paper introduces this stance with the aim to underscore it. A brief discussion on the priority of ethics before ontology in the philosophy of Emmanuel Levinas The incessant theme of Levinas’ writing over 25 years has been “Ethics as First Philosophy,” which is synonymous with “The Subject’s Ethical Responsibility for his Neighbour.” This paper is a short discussion of this theme of the origin of ethics. Levinas’ arguments on pre-original time, the Infinite, language and human corporeality by which he establishes a subjectivity that is not fundamentally determined by intentionality and self-sameness, but by the proximity of our neighbour, will be considered. For Levinas it is this relation to the Other that answers the question of the meaning of being and is also the first word of words. First Philosophy is accordingly to be found in the face-to-face which is a subordination of knowledge to a mode of meaning beyond totality.

Thesis (MA (Philosophy))--University of Stellenbosch, 2003. / Trophy hunting remains a highly contentious issue within environmental spheres of debate. Whether it is morally justifiable for humans to kill other living creatures for recreation, even if by doing so generates revenue in aid of their conservation, is a contested issue that will not easily rest and on which there is as yet no clear ground for consensus between opposing viewpoints. Within environmental philosophy, the topic of the morality of sport hunting has been extensively discussed, with the focus shifting constantly between various moral and ethical theories; while in an African context, big game trophy hunting continues to be a vital source of income for wildlife conservation and rural communities amidst the contested meaning of its role and place. The phrase "the hunting debate" refers to the ongoing discourses that surround the contested meaning and morality of recreational hunting, while the groups involved in the debate are polarised along the lines of preservationist and conservationist viewpoints. The lack of consensual ground between opposing viewpoints and the strength of the conviction of held beliefs and values result in a stalemate. In this thesis an attempt is made to map this stalemate by identifying the role players relevant to an African context, and the groups who stand in opposition to one another, namely those within the anti-hunting and pro-hunting communities. Points of contention are highlighted, and the various moral theories inherent in the debate are identified, with the crux of the stalemate being shown to be essentially between deontological moral assumptions regarding the wrongness of hunting, and utilitarian approaches that attempt to justify it morally according to an aggregation of benefits. The meaning of hunting for the Ethical Hunter is also clarified, as is the meaning of the hunting experience as a philosophical and historical symbolic construction. The political nature of the debate is also explored against the backdrop of a postmodern description of culture and communities, as is the way in which certain symbols are employed as ideological tools within the debate, and how they serve to influence public opinion regarding the morality of hunting. The hunting experience is discussed in detail as a historical construct, and certain hunting narratives are briefly identified in this regard, as are the symbolisms of indigenous hunter-gatherer hunting practices. This is in order to identify similarities or differences in meaning of the hunting experience, and so doing reach a position to say what hunting with integrity may mean. Integrity as a Virtue is promoted as the founding conceptual criterion around which discussions of trophy hunting may be based, and trophy hunting of the Big Five species in Africa is contextually explored with this notion in mind. While trophy hunting of the Big Five offers tangible and much needed instrumental benefits, it does not stand up well to a critique of "the hunting experience" as a historical construct and as a commodified package, as The Hunting Experience in this sense is seen to lack authenticity in terms of an idealised and primitivist notion of the meaning of Ethical Hunting. The paradox of Big Five trophy hunting is that it is very hard to justify, as it is seen to reinforce dualistic assumptions of nature, and objectify animals as a commodity; notwithstanding the moral uncertainty surrounding the act it can, however, be seen to offer benefits that are pragmatic and tangible, for ecosystems as well as humans. However, with the exception of strictly utilitarian approaches, the findings of this thesis suggest that instrumental economic benefits are not enough to justify trophy hunting of the Big Five in Africa from a moral philosophical perspective, although in keeping with the aims of the study no attempt is made to posit one moral position over another as to the morality of trophy hunting. In conclusion, it is suggested that trophy hunting be de-emphasised as an inevitable and singularly viable wildlife management tool, and instead be understood in terms of a short-term strategic compromise, as doing so allows more room for the growth of ideas that may offer an acceptable alternative. Based upon the findings of this study, it is acknowledged that such a compromise is essentially and theoretically also a compromise of integrity, which may nevertheless within certain contexts be necessary in the short-term.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2009. / ABSTRACT: The European Enlightenment secured man’s freedom from doctrinal thought. Scientific progress and technological innovation flourished in the 18th Century, radically changing the lives of all. Man’s mastery and transformation of his environment was matched by revolutionary political reform, resulting in the dissolution of empire and the transfer of power into the hands of the people. Social transformation saw the city-states of pre-modern man supplanted by a globalized community whose existence grew from time and space distantiation facilitated by the new technologies and the development of symbolic forms. These sweeping social, political and ideological changes of the 18th Century fostered the belief that man’s transformative authority was indeed his to command. Man believed he had a right to self-governance and to autonomous decision-making. Kant described moral autonomy as the freedom men have to show rational accountability for their actions and he saw in men a dignity beyond all price because of this moral autonomy. Personal autonomy is seen as the expression of the free will of individuals and is justifiably constrained by the need to respect the interests and agency of others. The principle of autonomy, in the context of medical practice, was not clearly articulated until the early 20th century. Prior to this, the ethical practice of medicine relied upon the beneficent intentions of the practitioners. The limits to patient autonomy have been delineated largely by issues of social justice based upon the need to share scarce resources fairly among members of society. However, autonomy remains a dominant principle and is most clearly exemplified by the process of informed consent obtained prior to any medical intervention. This thesis provides a conceptual analysis of autonomy in the context of informed consent. Following this, several different clinical scenarios are examined for evidence of justifiable limitations to patient autonomy. Each scenario is examined in the light of different moral theories including deontology, utilitarianism, communitarianism and principlist ethical reasoning. Kantian ethical reasoning is found to be resilient in rejecting any limitation to the autonomy principle whereas each of the other theories allow greater scope for morally-justified curtailment of individual autonomy. The thesis concludes with reflection on post-modern society in which the radicalization of what began with the European Enlightenment sees the transformation of pre-modern society into a global community in which epistemological certainty is no longer available. In this environment, the emerging emphasis on global responsibility requires ethical accountability, not only when individuals secure transactions between one another but also between individuals and unknown communities of men and women of current and future generations. The thesis concludes that patient autonomy is justifiably limited in South African medical practice because of issues related to social justice but that the impact of the new genetic technologies and post-modernity itself may in future set new limits to individual patient autonomy. / OPSOMMING: Die Europese Verligting het die mensdom bevry van verstarde, dogmatiese denke. Wetenskaplike en tegnologiese ontwikkelinge het tydens the 18de Eeu die lewens van almal radikaal verander. Die mens se bemeestering en transformasie van sy omgewing het gepaard gegaan met revolusionêre politieke hervormings wat gelei het tot die ontbinding van tradisionele politieke ryke en die oordrag van mag aan die mens. Sosiale transformasie het veroorsaak dat die politieke ordeninge van voor-moderne mense deur ‘n globale gemeenskap vervang is wat ontstaan het as gevolg van onder meer die ontkoppeling van tyd en plek (Giddens), en wat deur nuwe tegnologiese ontwikkelings en die ontstaan van simboliese vorms moontlik gemaak is. Hierdie uitgebreide ontwikkelinge het die idee laat ontstaan dat niks vir die 18de Eeuse mens onmoontlik is nie. Die mens het geglo dat hy ‘n reg het op self-bestuur en outonome besluite. Kant het die morele outonomie van die mens beskou as sy vryheid om verantwoordlikheid te neem vir sy eie rasioneel-begronde handelinge en verder het hy ‘n besondere waardigheid in die mens geïdentifiseer vanweë sy morele outonomie. Omdat ‘n mens hierdie eienskap besit, beskik hy oor ‘n hoër waardigheid as alle alle ander lewensvorme. Persoonlike outonomie is die uitoefenimg van die vrye wil van die individu en word om geregverdigde redes beperk deur die regte van ander mense. Die beginsel van outonomie met verwysing na mediese etiek het nie voor die begin van die 20ste eeu prominent geword nie. Voor hierdie tyd het mediese etiek staatgemaak op die goeie voorneme van die praktisyn. Die grense van individuele outonomie word nou bepaal deur die noodsaak van sosiale geregtigheid. Al is dit die geval, bly die beginsel van outonomie die belangrikste beginsel in die etiese debat en word meestal gesien as ‘n deel van die proses van ingeligte toestemming. Hierdie tesis verskaf ‘n omvattende ontleding van outonomie met betrekking tot ingeligte toestemming. Daarna word verskillende kliniese gevalle beskryf en ontleed, en verskeie etiese teorieë gebruik om die wyse waarop pasiënt outonomie reverdigbaar ingekort behoort te word, te bespreek. Die teorie van Kant is in staat om enige inkorting van outonomie in alle gevalle the weerstaan. Elkeen van die ander teorieë verskaf redes waarom die outonomie van individuele pasiënte legitiem ingekort mag word. Hierdie werk sluit af met besinning oor die post-moderne gemeenskap wat ‘n globale samelewing moet aanvaar sowel as die ontoereikenheid van enige kenteoretiese sekerheid. Die ontwikkelende verantwoordelikheid vir die totale mensdom in hierdie wêreld veroorsaak dat individue nie meer slegs moet besluit oor die morele verhouding met sy medemens nie, maar ook oor sy verhouding met mense van gemeenskappe wat geskei is in tyd en ruimte, insluitend sy verhouding met die mense van toekomstige generasies. Hierdie werk sluit af met die gevolgtrekking dat pasiënt outonomie regverdigbaar beperk word in die Suid Afrikaanse mediese praktyk deur die noodsaaklikheid van sosiale geregtigheid. Die verwagte impak van nuwe genetiese tegnologieë en die ontwikkeling van ‘n post-moderne gemeenskap mag nuwe beperkings bring vir pasiënt outonomie.

Thesis (MPhil)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: Article I: Subject and the realisation of ethical responsibility. The Idea of the Infinite in Levinas' Totality and Infinity. In Totality and Infinity Emmanuel Levinas writes about the categorical character of the ethical responsibility that the subject owes to the other. The confrontation with the suffering other puts the subject's natural self interest into question, and brings him to realise an ethical responsibility of which he cannot unburden himself. The question arises as to what in the constitution of the subject makes him susceptible to the realisation of ethical responsibility. This article illustrates that in order to accentuate ethical responsibility as strongly as he does, Levinas needs to take a quasi-metaphysical step. The "trace of the infinite" that "creation" has left on the finite subject, predisposes the subject to the appeal of the other. Levinas' use of words such as "God", "the Good", "creation" and "the Idea of Infinity" does not have a theological or a mystical underpinning. These metaphysical concepts are philosophical figures of speech that Levinas borrows from Plato and Descartes. Article II: Levinas and the question of socio-ethical responsibility in South Africa. The philosophy of Emmanuel Levinas contains far-reaching consequences for social ethics. This article gives an account of its significance for the South African situation. The lines that are taken up with regard to the question of guilt for the injustice in the South African social reality, are of two kinds. Either one is held guilty because of committing a gross human rights violation, or one is held guilty because of profiting from the apartheid system at the cost of others. Both these approaches depart from a concern with the historical processes that brought the injustices about. Levinas, however, offers an alternative approach. While he will more or less go along with the previous two approaches, he points to an ethical imperative with which the actual social reality confronts us. One can be held responsible, simply because one has always already done too little for those who are destitute. The ethical subject's pre-original openness to the appeal of others, makes him susceptible to the realisation of ethical responsibility. This is explained in a concise exegesis of Levinas' s work. The article concludes by considering the question of whether philosophers ought to give an account of the good social order, and whether they ought to tell us how it is to be reached. / AFRIKAANSE OPSOMMING: Artikel I: Subjek en etiese verantwoordelikheidsbesef. Die Idee van die Oneindige in Levinas se Totality and Infinity. In Totality and Infinity skryf Emmanuel Levinas oor die kategoriese aard van die verantwoordelikheid wat die subjek aan die ander verskuldig is. Die subjek se natuurlike eie-belang word ter diskussie gestel deur die konfrontasie met die misdeelde ander. Dit bring die subjek tot die besef van 'n verantwoordelikheid wat hy nie kan ontloop nie. Die vraag kan gevra word na wat in die konstitusie in die subjek, die subjek vatbaar maak vir die verantwoordelikheidsbesef. Hierdie artikel voer aan dat Levinas - ten einde etiese verantwoordelikheid so nadruklik te aksentueer - nodig het om 'n kwasi-metafisiese stap te neem. Die "spoor van die oneindige" wat die "skepping" op die eindige subjek nagelaat het, maak die subjek ontvanklik vir die aanspraak van die ander. Levinas se gebruik van woorde soos "God", "die Goeie", "skepping" en "die Idee van die Oneindige" het nie 'n teologiese of 'n mistiese onderbou nie. Hierdie metafisiese begrippe is filosofiese spraakfigure wat Levinas aan die werk van Plato en Descartes ontleen. Artikel II: Levinas en die vraag na sosiaal-etiese verantwoordelikheid in Suid-Afrika. Die denke van Emmanuel Levinas hou verreikende implikasies in vir sosiale etiek. Hierdie artikel gee rekenskap van die betekenis daarvan vir die Suid-Afrikaanse situasie. Twee lyne van argumentasie word normaalweg opgeneem met betrekking tot die vraag omtrent skuld vir die ongeregtigheid in die Suid-Afrikaanse sosiale werklikheid. 'n Mens word skuldig gehou of omdat mens 'n growwe menseregte skending begaan het, Of omdat 'n mens uit die apartheidsisteem gewen het ten koste van andere. Albei hierdie benaderings het as eerste oorweging die historiese prosesse wat die ongeregtighede teweeg gebring het. Levinas bied egter die moontlikheid van 'n altematiewe benadering. Terwyl hy meerendeels sal saamstem met genoemde twee benaderings, wys hy op 'n etiese imperatief waarmee die sosiale werklikheid self ons konfronteer. "n Mens kan verantwoordelik gehou word, bloot omdat 'n mens altyd alreeds te min gedoen het vir diegene wat misdeeld is. Die subjek het 'n voor-oorspronklike openheid vir die aanspraak van andere. Die maak die subjek ontvanklik vir die etiese verantwoordelikheidsbesef. Die artikel sluit af met 'n bespreking van die vraag of filosowe konkrete rekenskap van die goeie sosiale orde behoort te gee en moet aandui hoe dit bereik behoort te word.

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Utopia, Philosophy and Hermeneutics Exploring the thought of Gianni Vattimo Article I: The End of Utopia An explanation for the rise of distopia in popular culture with reference to the ideas of Gianni Vattimo In this article the development of utopianism is described by tracing it back to its original classical form, following it through its modernistic form and finally describing distopia as the postmodern form of utopia. Using the ideas of Gianni Vattimo, distopia is interpreted as the creative embodiment of the "counterfinality of reason". In this way distopia acts as a critique of modem rationalism. The question is raised if it is possible to speak of "the end of utopia" in postmodern times. It is concluded that utopian thought remains and functions as a necessary fiction in postmodern ethics. Article II: An Appropriate Postmodern Philosophy A discussion of the hermeneutics of Gianni Vattimo The aim of this article is to discuss the radical hermeneutics proposed by the Italian philosopher Gianni Vattimo. Vattimo declares a radicalization of hermeneutics to be the only consistent, persuasive and valid approach to the postmodern conditions of existence we find ourselves in today. In order to explain what this approach entails, and how Vattimo justifies it, this article discusses his interpretation of the history (and end) of modernity, as well as his proposals for a new task for philosophy, and for a postmodern ethics. / AFRIKAANSE OPSOMMING: Utopie, Filosofie en Hermeneutiek 'n Verkenning van die denke van Gianni Vattimo Artikel I: Die Einde van Utopie 'n Verklaring vir die opkoms van distopie in populêre kultuur aan die hand van die idees van Gianni Vattimo Hierdie artikel beskryf die ontwikkeling van utopianisme deur die oorspronklike klassieke en latere modernistiese vorme daarvan na te gaan, en uiteindelik distopie te beskryf as die postmoderne vorm van utopie. Met verwysing na die denke van Gianni Vattimo word distopie geïnterpreteer as die kreatiewe beliggaming van die "kontrafinaliteit van rede". Op hierdie manier lewer distopie kritiek op moderne rasionalisme. Die vraag word gevra na die moontlikheid daarvan om te kan praat van "die einde van utopie" in postmoderne tye, en uiteindelik word tot die gevolgtrekking gekom dat utopiese denke steeds 'n rol het om te speel as 'n noodsaaklike fiksie binne 'n postmoderne etiek. Artikel II: 'n Gepaste Postmoderne Filosofie 'n Bespreking van die hermeneutiek van Gianni Vattimo Die doel van hierdie artikel is om die Italiaanse filosoof Gianni Vattimo se voorstel vir 'n radikale hermeneutiek te bespreek. Vattimo is oortuig daarvan dat 'n radikalisering van hermeneutiek die enigste konsekwente, oortuigende en geldige benadering is tot die postmoderne bestaanstoestande waarbinne ons onsself vandag bevind. In 'n poging om te verduidelik wat hierdie benadering behels, en hoe Vattimo dit regverdig, word sy interpretasie van die geskiedenis (en einde) van moderniteit bespreek, asook sy voorstelle vir 'n nuwe taak vir die filosofie, en vir 'n postmoderne etiek.

Thesis (MPhil)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: There is a shift by conservation authorities in post-apartheid South Africa away from management strategies based on law enforcement towards strategies aimed at facilitating local community participation in the management of natural resources. South African National Parks has established community forums in order to facilitate better communication with the communities neighbouring it parks, especially around issues of natural resource consumption. However, at its largest Park, the Kruger National Park, a pervasive miscommunication between the Park and the communities appears to exist despite the ongoing activities of its forums. This study attempted to identify what miscommunication, if any, was occurring between three groups of participants in the Conservation Discourse related to the Kruger National Park environment. The participants were (i) South African National Parks (SANParks) conservation managers, (ii) Kruger Park community outreach officials, and, (iii) members of local communities settled on the borders of the Kruger Park. Specifically, the study was interested in how different perceptions of various participants, who also represent different cultural communities, were foregrounded in relation to different communicative goals. It is suggested that an understanding of where the different Discourses diverge can help identify where possible misunderstandings are occurring which may be resulting in communicative problems. My primary research questions were: (1) how do different communities of practice take part in and construct Conservation Discourse related to the Kruger Parks conservation goals, in particular, those related to the use of natural resources; and, (2) how do members of at least three interest groups construct their own identities in relation to conservation matters in the course of various discursive events where SANParks conservation programmes, particularly those related to the use of natural resources, are topicalised. My assumption was that the Parks conservation officers would have a common Conservation Discourse, and that the local communities would have a common discourse but one which deviates entirely from that of the Parks. From 23 September 2008, I conducted three semi-structured interviews with the Parks conservation officers, I was an observer of a Park departmental meeting as well as a Park Forum, and I conducted a focus group with eight members from one of the local communities. This approach enabled me to collect data from a number of different types of communicative events in order to collate a multidimensional picture of the complete Discourse on Conservation. A number of different Conservation Discourses were identified, some of which present significant discrepancies, and which, as in the case of the two of the departments, may be contributing towards what appears to be a serious breakdown in communication. The communities show that while they are supportive of the populist concept of nature conservation, they are completely unaware of the Parks conservation policies. This lack of awareness indicates a failure of the existing communication between the Park and its neighbouring communities despite the Park Forums having been set-up. Finally, the different discourses also appear to be resulting in misunderstandings and feelings of animosity between the different participants. / AFRIKAANSE OPSOMMING: In post-apartheid Suid-Afrika beweeg bewaringsliggame weg van bestuurstrategieë wat op wetstoepassing gebaseer is, na strategieë wat daarop gemik is om die plaaslike gemeenskap se deelname in die bestuur van natuurlike hulpbronne, te fasiliteer. Suid-Afrikaanse Nasionale Parke het gemeenskapsforums in die lewe geroep om beter kommunikasie met die gemeenskappe wat aan sy parke grens, te bewerkstellig, veral rakende kwessies rondom die verbruik van natuurlike hulpbronne. By die grootse Park, te wete die Kruger Nasionale Wildtuin, kom dit egter voor asof miskommunikasie endemies is tussen die Park en sy aangrensende inheemse gemeenskappe, ten spyte van die forums se aktiwiteite. Hierdie studie het nagegaan watter miskommunikasie, indien enige, tussen drie groepe deelnemers aan die Bewaringsdiskoerse rondom die Krugerpark, plaasgevind het. Die deelnemers was (i) Suid- Afrikaanse Nasionale Parke (SANParke)-bewaringsbestuurders, (ii) Krugerpark Gemeenskapsuitreikbeamptes, en (iii) lede van plaaslike gemeenskappe wat op die grense van Krugerpark gevestig is. Die studie het spesifiek gekyk na hoe verskillende persepsies van die onderskeie deelnemers, wat ook verskillende kulturele gemeenskappe verteenwoordig, in die diskoerse op die voorgrond geplaas is afhangende van verskillende kommunikatiewe doelwitte. Daar word voorgestel dat begrip van waar die verskillende diskoerse uiteenloop, kan help om te identifiseer waar moontlike misverstande wat tot kommunikasie-probleme lei, ontstaan. My primêre navorsingsvrae was: (1) hoe neem verskillende gemeenskappe wat rondom gedeelde praktyke gevestig is deel aan Bewaringsdiskoerse wat die Krugerpark se bewaringsoogmerke (en veral daardie oogmerke wat met die gebruik van natuurlik hulpbronne te make het) en hoe konstrueer hulle daardie Diskoerse; en (2) hoe konstrueer lede van ten minste drie belangegroepe hul eie identiteite vis à vis bewaringskwessies in die loop van verskeie diskursiewe gebeurtenisse waar SANParke se bewaringsprogramme, veral daardie wat met die gebruik van natuurlike hulpbronne te doen het, bespreek word. My aanname was dat die Park se bewaringsbeamptes 'n gemeenskaplike Bewaringsdiskoers sou hê, en dat die plaaslike gemeenskappe 'n gemeenskaplike Diskoers sou hê wat heeltemal van die Park s'n verskil. Ek het van 23 September 2008 drie semi-gestruktureerde onderhoude met die Park se bewaringsbeamptes gevoer, ek was 'n nie-deelnemende waarnemer by een van die Park se departementele vergaderings asook by 'n Park Forum, en ek het 'n fokusgroep met agt lede van een van die plaaslike gemeenskappe gelei. Hierdie benadering het my daartoe in staat gestel om data van verskeie tipes kommunikatiewe gebeurtenisse in te samel, om sodoende 'n multi-dimensionele beeld van die volledige Bewaringsdiskoers saam te stel. 'n Aantal verskillende Bewaringsdiskoerse is geïdentifiseer, waarvan party noemenswaardige diskrepansies toon en wat, soos in die geval van die twee departemente, moontlik bydra tot wat lyk na 'n ernstige breuk in kommunikasie. Die gemeenskappe toon dat, hoewel hulle die algemene konsep van natuurbewaring ondersteun, hulle heeltemal onbewus is van die Park se formele bewaringsbeleid. Hierdie gebrek aan 'n bepaalde soort bewussyn dui op mislukking van die bestaande kommunikasiestrukture tussen die Park en aangrensende gemeenskappe, ten spyte van die instelling van die Park Forums. Uiteindelik blyk dit dat die verskillende Diskoerse ook lei tot misverstande en gevoelens van vyandiggesindheid tussen die verskillende deelnemers.

Thesis (MPhil)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Climate change creates both risks and opportunities worldwide. By understanding, planning for and adapting to a changing climate, individuals and societies can take advantage of these opportunities and reduce risks where possible. The consequences of climate variability and climate change are potentially more significant for activities that depend on local weather and climatic conditions. The Garden Route in the Western Cape (southern region), is an agricultural region that is vulnerable to the impacts of climate change and climate variables; if these climatic conditions should change, productivity levels and livelihoods would be directly affected. This study examined how farmers’ perceptions of weather conditions have corresponded with the climatic data recorded at various meteorological stations in the Garden Route, South Africa, and whether these perceptions could be linked to an understanding of the ethical implications of climate change or not. Through the use of indepth interviews, the study analysed farmers’ adaptive responses, their perceptions and understanding of climate change, and their perceptions and understanding of the ethical challenges posed by climate change. The Heckman Probit Adaptation Model was used to examine perception and adaptation to climate change and climate variability. Main constraints cited by farmers in changing their ways of farming and adapting to climate change were obtaining rights to increasing their water storage capacities (increasing dam walls or building dams), flood water management, cash flow and financial support, obtaining permits to burn, and general support from official structures. Furthermore this study implemented a scenario-planning exercise to determine adaptation trends in the observed and projected climate for the Garden Route, with the aim of providing possible solutions for wiser agricultural practices. The following scenarios were compared: (1) If agricultural practices continue as per status quo – with no change in climatic conditions; (2) If agricultural patterns are significantly modified, to reduce agricultural impact on local biodiversity – with no change in climatic conditions; (3) If agricultural practices continue as per status quo – with significant change in climatic conditions; and (4) If agricultural practices are significantly modified, to reduce agricultural impact on local biodiversity, and taking account of likely changes in climatic conditions. The analyses – according to these four scenarios – indicated the likelihood of possible trends in future, using specific climate variables, together with possible adaptation strategies. With no change in climatic conditions, but a change in farming practices towards environmental protection, the farming sector may achieve sustainability. However, if climatic conditions should change, changes in farming practices may not be enough to guarantee its sustainability. Farmers in the Garden Route indicated that agricultural production on any scale is completely dependent on water, leaving this sector exposed and vulnerable posing substantial obstacles to farmers to continue farming in the same way. Farmers are now faced with the decision to “adapt or die”. The convergence of these factors has the potential to create a “perfect moral storm”. One consequence of this storm is that, even if the other difficult ethical questions surrounding climate change could be answered, farmers still may find it difficult to articulate what this moral storm could entail, and how to act upon it. / AFRIKAANSE OPSOMMING: Klimaatsverandering skep wêreldwyd beide risiko’s en geleenthede. Deur klimaatsverandering te verstaan, daarvoor te beplan en daarby aan te pas, kan individue en gemeenskappe hierdie geleenthede aangryp en, waar moontlik, die risiko’s verlaag. Die gevolge van klimaatskommelings en klimaatverandering is potensieel meer betekenisvol vir daardie aktiwiteite wat afhanklik is van plaaslike weer- en klimaatstoestande. Die landboustreek in die Tuinroete in die Wes-Kaap (suidelike streek) is gevoelig vir die impak van klimaatsverandering en klimaatskommelings; indien klimaatstoestande verander, sal produktiwiteitsvlakke en lewenskwaliteit direk beïnvloed word. Hierdie studie het ondersoek ingestel na die ooreenkoms tussen boere se persepsie van klimaatsverandering, en die klimaatsdata by verskeie meteorologiese stasies in die Tuinroete, Suid-Afrika en of hierdie persepsies verbind kan word aan 'n begrip van die etiese implikasies van klimaatsverandering of nie. By wyse van indiepte onderhoude het die studie boere se aanpassingmeganismes, hul persepsies en begrip van klimaatsverandering, asook hul persepsies en begrip van die etiese uitdagings van klimaatsverandering ontleed. Die Heckman Probit Aanpassings-Model is gebruik om die persepsie en aanpassing by klimaatsverandering en klimaatskommelings te bepaal. Boere het die volgende as die vernaamste struikelblokke in die verandering in landboupraktyke en aanpassing by klimaatsverandering beskou: a) verkryging van toestemming om wateropgaarkapasiteit te verhoog (die bou of verhoging van damme); b) vloedbestuur; c) kontantvloei en finansiële ondersteuning; d) verkryging van brandpermitte; en e) algemene ondersteuning vanaf amptelike instansies. Voorts het hierdie studie scenario-beplanning gebruik om tendense in die aanpassing by die waargenome en voorspelde klimaatsverandering in die Tuinroete te bepaal. Die doel hiervan is om moontlike oplossings vir beter landboupraktyke te verskaf. Die volgende scenario’s is met mekaar vergelyk: (1) Indien landboupraktyke voortgaan soos gewoonlik (status quo) – geen verandering in klimaatstoestande; (2) Indien landbou betekenisvol verander om die impak van landbou op plaaslike biodiversiteit te verlaag – geen verandering in klimaatstoestande; (3) Indien landboupraktyke voortgaan soos gewoonlik (status quo) – betekenisvolle verandering in klimaatstoestande; en (4) Indien landbou betekenisvol verander om die impak van landbou op plaaslike biodiversiteit te verlaag – met inagneming van moontlike veranderings in klimaatstoestande. By wyse van die vier scenario’s dui die analise moontlike toekomstige tendense aan deur gebruik te maak van spesifieke klimaatskommelings, tesame met moontlike aanpassingstrategieë. Met geen verandering in die klimaatstoestand kan die landbousektor volhoubaar wees indien landboupraktyke verander en omgewingsbeskerming in ag neem. Indien klimaatstoestande egter verander, mag gewysigde landboupraktyke nie genoeg wees om die volhoubaarheid daarvan te verseker nie. Boere in die Tuinroete het aangedui dat enige skaal van landbouproduksie geheel en al van water afhanklik is, wat hierdie sektor blootgestel en kwesbaar maak, en ‘n groot struikelblok is indien boere op dieselfde wyse bly boer. Boere is nou onderworpe aan die besluit om aan te pas of onder te gaan. Die sameloop van al hierdie faktore het die potensiaal om die “perfekte morele storm” te ontketen. Een gevolg van hierdie storm is dat, alhoewel ander moeilike etiese kwessies rondom klimaatsverandering beantwoord sou kon word, boere dit nog steeds moeilik mag vind om dié morele storm te omskryf en hoe om hierop te reageer.

Thesis (DPhil (Philosophy))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: Through my research I have developed an alternative conceptual approach to project-level environmental assessment in South Africa, which begins to move beyond modernism in its philosophical, procedural and substantive aspects. This approach draws on the ideas of certain radical philosophers, and three innovative thinkers, namely: Bent Flyvbjerg, Amartya Sen and Paul Cilliers. The overall purpose of project-level environmental assessment (i.e. Environmental Impact Assessment (EIA)) is to predict the impacts on the environment of proposed development, and to recommend ways to mitigate its negative consequences and enhance its positive effects. However, there are a number of recurring problems in the practice of EIA which include: achieving interdisciplinarity in the assessment process; effectively undertaking stakeholder engagement; and accurately predicting the impacts of proposed developments. Addressing uncertainty and adequately considering the implications of cumulative and social impacts are also often poorly addressed in environmental assessment procedures. In this thesis, I describe these problems as symptomatic of the modernist roots of environmental assessment, an argument, or similar, which has been made by others in related domains (e.g. philosophy), as well as in the international field of environmental assessment itself. I identify the following three main problematic assumptions of the modern worldview that are currently constraining the effectiveness of this field: A system can be understood by observing the behaviour of its parts; All processes flow along linear, deterministic, predictable and orderly paths; and Technical, objective, natural science-based information and processes are separate from, and superior to, non-technical, subjective, and value-based information and processes. Drawing on my investigation of the core ideas of radical ecologists and of the work of Bent Flyvbjerg, Amartya Sen and Paul Cilliers, I challenge the modernist assumptions listed above and propose an alternative conceptual approach to environmental assessment, which involves the formulation of a ‘sustainability argument’. I explain the philosophical tenets (for example, humans and nature are seen as part of an interrelated social-ecological system) and general principles on which this approach rests (for example, the normative nature of all knowledge of social-ecological systems should be recognised), as well as its key characteristics (for example, the team that undertakes the study should comprise disciplinary specialists, key stakeholders and at least one ‘sustainability practitioner’ who coordinates the development of the argument). These tenets, principles and characteristics are designed to guide the development of context-specific processes, for the formulation of a sustainability argument that informs project-level development decisionmaking. The ‘sustainability argument’ approach moves beyond the human-nature (or developmentenvironment) divide inherent in current environmental assessment, in which the impact of the former on the latter is determined. The focus is shifted to understanding how the social-ecological system is likely to alter, under different conditions, as a result of the proposed development, which is seen as a potential change in the system. In addition, the way in which the social-ecological system is likely to affect the implementation of this change is described. These effects are evaluated in relation to contextually defined sustainability values, which are identified by key stakeholders through a participatory process, and guided by the principles proposed as part of the sustainability argument approach. The principles include a view of humans and nature as part of an interrelated social-ecological system in which diversity, both human and natural, is valued as a pre-requisite to sustainability. Human needs are defined beyond the provision of basic goods and services, to include the promotion and enhancement of the valuable functionings and capabilities of an individual, as described by Sen (1988b). Nature is valued, not only for its role in enabling the achievement of these functionings and capabilities, but also for the fact of its existence, as part of the overall social-ecological system. / AFRIKAANSE OPSOMMING: In my navorsing het ek alternatiewe, konseptuele benadering tot omgewingsbeoordeling op projekvlak in Suid Afrika ontwerp, wat begin om verby die filosofiese, prosedurele en substantiewe aspekte van die modernisme te beweeg. Hierdie benadering berus op die idees van sekere radikale filosowe, en drie innoverende denkers, naamlik: Bent Flyvbjerg, Amartya Sen en Paul Cilliers. Die oorkoepelende doelstelling van omgewingsbeoordeling op projekvlak (i.e. Omgewingsimpakstudie (OIS)) is om die impakte op die omgewing van voorgestelde ontwikkeling te voorspel, en om voorstelle te maak om die negatiewe gevolge daarvan te beperk en die positiewe gevolge te bevorder. Tog is daar aantal herhalende probleme in die praktyk van OIS, wat die volgende insluit: Die bereiking van interdissiplinariteit in die proses van omgewingsbeoordeling; die versekering van effektiewe deelname van belangegroepe; en die akkurate voorspelling van die impakte van voorgestelde ontwikkeling. Die hantering van onsekerhede en die voldoende oorweging van die implikasies van kumulatiewe en sosiale impakte word ook nie voldoende aangespreek in die ontwerp van omgewingsbeoordeling nie. In hierdie tesis beskryf ek hierdie probleme as simptome van die modernistiese grondslag van omgewingsbeoordeling, wat soortgelyke punt maak as die argument wat nie alleen deur ander in verwante velde (e.g. filosofie) ontwikkel is nie, maar ook in die internasionale veld van omgewingsbeoordeling self. Ek identifiseer die volgende drie problematiese kernaannames van die moderne wêreldbeeld, wat tans die doeltreffendheid van omgewingsbeoordeling beperk: Sisteem kan verstaan word deur die gedrag van sy dele waar te neem; Alle prosesse volg liniêre, deterministiese, voorspelbare en geordende patrone; en Tegniese prosesse en objektiewe, natuurwetenskaplik-begronde inligting is apart van, en verhewe bo, nie-tegniese prosesse en subjektiewe en waardegebaseerde oorwegings. Op grond van my ondersoek van die kernidees van radikale ekoloë, asook die werke van Bent Flyvbjerg, Amartya Sen en Paul Cilliers, daag ek die bogenoemde modernistiese veronderstellings uit, en stel alternatiewe benadering tot omgewingsbeoordeling voor, wat die formulering van ‘volhoubaarheidsargument’ insluit. Ek verduidelik die filosofiese uitgangspunte (byvoorbeeld dat die mens en die natuur, in onderlinge wisselwerking met mekaar, gesien moet word as deel van geïntegreerde sosio-ekologiese sisteem) en algemene beginsels waarop hierdie benadering berus (byvoorbeeld dat die normatiewe aard van alle kennis van sosio-ekologiese sisteme erken behoort te word), asook die kenmerkende eienskappe daarvan (byvoorbeeld dat die span, wat die studie onderneem, saamgestel moet word uit kenners vanuit verskillende dissiplines, sleutelbelanghebbendes, en ten minste een ‘volhoubaarheidspraktisyn’ wat die ontwikkeling van die argument koördineer). Hierdie uitgangspunte, beginsels en eienskappe is ontwerp om die ontwikkeling van konteksspesifieke prosesse te stuur, en vir die formulering van volhoubaarheidsargument wat besluitneming oor ontwikkeling op projekvlak informeer. Die ‘volhoubaarheidsargument’ benadering beweeg verby die mens-natuur (of ontwikkelingomgewing) onderskeid inherent aan die huidige praktyk van omgewingsbeoordeling, waar die impak van die eersgenoemde op die laasgenoemde bepaal word. Die klem verskuif na begrip vir die manier waarop die sosio-ekologiese sisteem moontlik gaan verander, onder sekere toestande, as gevolg van die voorgestelde verandering, wat beskou word as moontlike verandering in die sisteem. Boonop word die manier waarop die sosio-ekologiese sisteem waarskynlik die implementering van die verandering gaan beïnvloed ook beskryf. Hierdie effekte word geëvalueer met betrekking tot konteks-gedefinieerde volhoubaarheidswaardes, wat deur deelnameproses geïdentifiseer word deur sleutel belanghebbendes, en gelei deur die beginsels wat voorgestel word as deel van die volhoubaarheidsargument benadering. Die beginsels sluit beskouing van mense en die natuur as deel van interverwante sosio-ekologiese sisteem waarin diversiteit, beide menslik en natuurlik, gewaardeer word as voorwaarde vir volhoubaarheid in. Menslike behoeftes is gedefinieer as meer as net die voorsiening van basiese goedere en dienste om die bevordering en verbetering van die waardevolle funksioneringe en vermoëns van individu, soos beskryf deur Sen (1988b), in te sluit. Die natuur word gewaardeer, nie slegs vir die rol wat dit speel om die verwesenliking van hierdie funksioneringe en vermoëns moontlik te maak nie, maar ook vir die feit van die natuur se bestaan, as deel van die algehele sosio-ekologiese sisteem.