Thesis (MA (Philosophy))--University of Stellenbosch, 2005. / It seems to be a priori impossible to formulate any general theory or model that encompasses all of the properties of complexity. So, one must make do with partial solutions. A possible approach we propose is to take inspiration from quantum theory, since there seems to be a strong analogy between complex systems and quantum systems. Although we do not propose any literal application of quantum mechanical formalism to complexity, we suggest that the language of quantum mechanics is already so well developed - and for a much wider spectrum of problems than most theories - that it can serve as a model for complexity theory. There are many problems common to both complex systems and quantum systems and we suggest that it might be useful to test the applicability of aspects of the “language” of quantum mechanics to a general complex system. What we suggest here is an interdisciplinary talk led between the natural sciences and philosophy, which we believe is the only way in which to deal with complexity “as such”.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This study finds its roots in the ancient quarrel, as mentioned by Plato 400 BC, between poets (artists) and philosophers on the nature of our ethical existence. The ancient philosophers participating in the ancient quarrel, such as Plato, had a metaphysical understanding of our existence and they believed that we should communicate about our ethical existence through a style which acknowledges the transcendental nature of our human existence. The styles and language used by the philosophers of the ancient quarrel were therefore often very abstract, and mostly concerned with the rationality of human reasoning. The ancient poets participating in this quarrel, however, did not share the metaphysical worldview of their philosophical rivals. They denied the transcendental nature of our existence, and argued that our ethical existence should be portrayed and communicated through a style which acknowledges the fact that we are humans with a concrete existence. The poets of the ancient quarrel also promoted a style which acknowledges humans as beings with both rational and emotional faculties. It is for this reason that we find today in literature concerned with moral matters, both the abstract style of moral philosophy which is concerned with the rational aspects of our existence, and the concrete style of fictional literature which is concerned with the emotive aspects of our existence. The quarrel on how to communicate about the nature of our ethical existence is, however, an ongoing debate which is still prevalent in our modern times. This study turns to the modern argument of Martha Nussbaum on how to communicate about the nature of our ethical existence. Nussbaum argues that the abstract style of philosophical texts on morality acknowledges the abstract and rational aspects of our human nature and existence, but that it often fails to fully acknowledge the fact that we are concrete human beings for whom emotions play an integral part in our ethical existence. She therefore believes that moral philosophy should be presented in combination with fictional literature in order to give a true and complete picture of our ethical existence. This study thus enters into a critical dialogue with Nussbaum on her proposal to combine fictional literature with moral philosophy. Accordingly, this study focuses on three specific aspects of our ethical existence, which Nussbaum argues, are acknowledged through fictional literature such as novels, but not through the typical style of abstract moral philosophy. They are; 1) that human values are plural and often incommensurable; 2) that the particulars of situations play an important role in ethical deliberation; and 3) that human emotions and the imagination form a big part of our ethical existence. The fundamental aim of this study is thus to answer the question whether the style of fictional literature actually acknowledges the three above mentioned aspects of our ethical existence. The novel which is used to determine this is Alan Paton’s Cry the Beloved Country. Nussbaum classifies the three above mentioned aspects of our ethical existence as 1) The Non- Commensurability and Plurality of Values; 2) Priority of the Particular; and 3) Ethical Value of the Emotions and Imagination. These three aspects are, however, derived from Aristotle’s ethics and they form, as Nussbaum has argued, the bases of the Aristotelian ethical position – a position from which practical knowledge can be obtained. The aim of this study is therefore not only to determine whether certain fictional literature acknowledges the three fundamental aspects of the Aristotelian ethical position, but it also aims to answer the question whether the Aristotelian ethical position (and therefore practical wisdom) can be obtained through the reading of fictional literature such as novels. The study concludes that some fictional literature, such as the novel Cry, the Beloved Country, does in fact adequately portray the three fundamental features of the Aristotelian ethical position, and that Nussbaum’s proposal should receive serious consideration, since the inclusion of some fictional literature into moral philosophy my lead to deeper ethical understanding from which practical wisdom can be obtained. / AFRIKAANSE OPSOMMING: Hierdie studie vind sy oorsprong in die eeue oue stryd, soos al reeds geïdentifiseer deur Plato 400 vC, tussen digters (kunstenaars) en filosowe oor die aard van ons etiese bestaan. Die antieke filosowe wat deelgeneem het aan hierdie eeue oue vete, soos byvoorbeeld Plato, het ‘n metafisiese verstaan van ons bestaan gehad, en het daarom geglo dat ons oor ons etiese bestaan moet kommunikeer deur middel van style wat erkenning gee aan die transendentale aard van ons menslike bestaan. Die style en taal wat deur die filosowe van hierdie eeue oue vete gebruik is, was dus dikwels baie abstrak en uiters bemoeid met die mens se rasionele denkvermoëns. Die antieke digters wat deelgeneem het aan hierdie vete het egter nie, soos die filosowe, ‘n metafisiese wêreldbeskouing van ons bestaan gehad nie. Hulle het die transendente aard van ons bestaan ontken, en het daarom daarop aangedring dat ons etiese bestaan voorgestel en oor gekommunikeer moet word deur style wat erkenning gee aan die feit dat ons mense is met ‘n konkrete bestaan. Hulle het egter ook aangedring op ‘n styl wat erkenning gee dat mense beide rasionele en emosionele wesens is. Dit is weens hierdie rede dat ons vandag, in literatuur aangaande morele kwessies, die abstrakte en meer rasioneel geöriënteerde styl van morele filosofie, sowel as die konkrete en meer emosioneel geöriënteerde styl van fiktiewe literatuur aantref. Daar is egter vandag steeds nie klaarheid oor hoe daar oor ons etiese bestaan gekommunikeer moet word nie, en onenigheid is dus steeds te bespeur in huidige debatte oor hierdie tema. Hierdie studie ondersoek ‘n moderne argument, soos voortgestaan deur Martha Nussbaum, oor die wyse waarop daar oor die aard van ons etiese bestaan gekommunikeer moet word. Nussbaum neem die standpunt in dat die abstrakte styl van morele filosofiese tekste erkenning gee aan die abstrakte en rasionele aard van ons menslike aard en bestaan, maar dat dit nie altyd daarin slaag om erkenning te gee dat ons mense is met ‘n konkrete etiese bestaan waarin emosies (eerder as net rasionele denke) ook ‘n baie belangrike rol speel nie. Hierdie studie neem dus die vorm aan van ‘n kritiese dialoog met Nussbaum aangaande haar voorstel om fiktiewe literatuur te kombineer met morele filosofie. Gevolglik fokus hierdie studie op drie spesifieke aspekte van ons etiese bestaan, wat Nussbaum glo wel deur fiktiewe literatuur aangespreek word maar nie altyd deur tekste van morele filosofie nie. Hierdie drie aspekte is 1) dat menslike waardes uiteenlopend en dikwels onversoenbaar is; 2) dat die partikuliere elemente van situasies ’n belangrike rol speel in etiese besluitneming; en 3) dat ons menslike emosies en verbeelding ’n groot deel uitmaak van ons etiese bestaan. Die fundamentele doel van hierdie studie is dus om te bepaal of die styl van fiktiewe literatuur wel erkenning gee aan die drie bogenoemde aspekte van ons etiese bestaan. Die fiktiewe werk wat gebruik is om dit te bepaal, is Alan Paton se Cry, the Beloved Country. Nussbaum klassifiseer die drie bogenoemde aspekte van ons etiese bestaan as 1) Onversoenbaarheid and Pluraliteit van Waardes; 2) Prioriteit van die Partikuliere; en 3) Etiese Waarde van die Emosies en Verbeelding. Hierdie klassifikasie vind egter sy oorsprong in die etiek van Aristoteles, en vorm dus volgens Nussbaum die basis van die Aristoteliaanse etiese posisie – ‘n posisie van waaruit praktiese wysheid geput kan word. Die doel van hierdie studie is dus nie net om te bepaal of fiktiewe literatuur erkenning gee aan die drie fundamentele aspekte van die Aristoteliaanse etiese posisie nie, maar die doel is ook om te bepaal of die Aristoteliaanse etiese posisie (en dus praktiese wysheid) bekom kan word deur die lees van fiktiewe literatuur. Die studie kom tot die gevolgtrekking dat sekere fiktiewe literatuur, soos die werk Cry, the Beloved Country, inderdaad wel bevredigende erkenning gee aan die drie eienskappe van ons etiese bestaan, soos veronderstel deur die Aristoteliaanse etiese posisie, en dat Nussbaum se voorstel ernstige aandag behoort te geniet, aangesien die insluiting van sekere fiktiewe literatuur in morele filosofie ‘n dieper etiese verstaan teweeg kan bring, waaruit praktiese wysheid geput kan word.

Thesis (MA (Philosophy))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This thesis entails a critical analysis of the concept of compliance. The latter can briefly be defined as rules and policies developed with regard to employee behaviour with the goal of controlling and monitoring unethical behaviour. This thesis presents a critical explication of compliance based on various levels of analysis. Firstly, this will be done by discussing the context of the historical development of compliance, stemming from and starting with the bureaucratization of the economy and the practical implementation thereof in business. The historical overview entails a discussion of the development of management models. This provides the context for explicating the problem that these management models are geared towards the restriction of the autonomous individual for the purpose of control. This is achieved through the removal of the individual agent’s responsibility over his/her work. The latter, however, elicits resistance from the employee which I discuss in terms of the implicit contract (between the employer and the employee). Initially, this problem of resistance was addressed by mechanization, but with the global shift towards a servicedriven economy such methods were no longer applicable. Moreover, this shift brought about the development and implementation of post-Fordist models of management, focused on human capital. It is then within this management model that compliance was developed as the most commonly used method of control. According to my argument then, compliance was initially implemented as a method of instilling ethical behaviour in business; however its practical application failed in achieving such promises. I argue that the reason for the failure of compliance pertains to the very definition thereof which does not make allowance for the individual moral agent. This is demonstrated by explicating the manner in which compliance is implemented, with specific reference to culture lag. This refers to the exponential growth of information and communication technology in which ethical measures to address the problems causes by the latter, could not develop with parallel speed. Compliance finds culture lag especially difficult to address, since the creativity of the individual moral agent that is cardinal to resolving the problem of culture lag, is not made allowance for in the structures of compliance. This is exacerbated by the importance given in the structures of compliance to controlling tacit knowledge, since the latter is increasingly considered as a form of capital within the service-driven economy. In the final instance, I argue that compliance stands directly opposed to the principles of ethics and as such fails to address the problem of unethical behaviour. A possible solution to this is considered when looking at ideas with reference to trust, self-respect and responsibility. The latter, in turn, yields a possible solution to the original problem, namely that the individual moral agent is not acknowledged in the structures of compliance, and in some cases even totally discarded. / AFRIKAANSE OPSOMMING: Hierdie tesis behels ‘n kritiese analise van die konsep van ‘compliance.’ Compliance kan in Afrikaans vertaal word as ‘inskiklikheid’ – maar word in ‘n besigheidskonteks gebruik om te verwys na die implementering van ‘n stel reëls, of ‘n spesifieke beleid, wat daarop gemik is om onetiese gedrag van werknemers te monitor en te beheer. Hierdie tesis bied ‘n kritiese ondersoek van ‘inskiklikheid,’ gegrond op verskillende vlakke van analise, wat insluit die historiese ontwikkeling van ‘inskiklikheid’, die burokratisering van die ekonomie, en die praktiese implikasies daarvan vir besigheid. In die historiese oorsig val die klem op die ontwikkeling van bestuursmodelle. Dit verleen ‘n konteks aan die probleem dat al die betrokke bestuursmodelle daarop gemik was om die outonomie van die individu te beperk, en daardeur beter beheer oor sy/haar aksies te verkry. Dit is gedoen deur die individu in die werksopset van sy/haar verantwoordelikheid te ontneem. Dit het egter die teenreaksie van weerstand by werknemers ontlok, wat bespreek word in die konteks van die implisiete kontrak (tussen werkgewer en werknemer). Hierdie probleem van weerstand, is aanvanklik deur toenemende meganisasie aangespreek. Maar in die konteks van die globale oorgang na 'n meer diens-gedrewe ekonomie, was meganisasie nie meer 'n volhoubare oplossing nie. Verder, binne 'n diens-gedrewe ekonomie word idees van menslike kapitaal op prys gestel, soos in die bestuursmodel wat hierdie fase kenmerk, naamlik ‘post-Fordism’. Dit is binne hierdie konteks dat inskiklikheid ontwikkel het as die algemeenste manier waarop beheer oor werkers uitgeoefen word. Volgens my argument is inskiklikheid aanvanklik ge-implementeer as ‘n metode om etiese gedrag binne ‘n besigheidskonteks te handhaaf. Inskiklikheid het egter nie aan hierdie verwagting voldoen nie. Die rede hiervoor is dat inskiklikheid teenstrydig is met die konsep van die individuele morele agent. Dit word duidelik as die wyse waarop dit ge-implementeer word, ondersoek word, spesifiek aan die hand van die voorbeeld van die ‘kultuurgaping’ [‘culture lag’]. Laasgenoemde verwys na die gaping tussen nuwe tegnologie en etiese respos wat ontstaan as gevolge van die eksponensiële groei in kommunikasie- en informasietegnologie en die oënskynlike onvermoë van besighede om dit in hul etiese beleid aan te spreek. Bydraend tot die probleem is dat die kreatiwiteit van die individuele morele agent wat voortdurend benodig benodig word om hierdie gaping te oorkom, nie in die strukture van inskiklikheid erken word nie. Dit is veral belangrik, inaggenome die toenemende belangrikheid wat in die strukture van inskiklikheid verleen word aan die beheer van implisiete kennis [‘tacit knowledge’], omdat dit in binne die diensgedrewe eknomie toenemend as kapitaal beskou kan word. In die laaste instansie argumenteer ek dat ‘inskiklikheid’ direk teenstrydig is met die beginsels van etiek, en misluk dit as ’n metode om die probleem van ‘culture lag’ sowel as ander kwessies op te los. ’n Mootlike oplossing word ondersoek waneer idees rondom vertroue, self-respek en verantwoordelikheid verken word. Met verwysing na laasgenoemde is dit moontlik om die oospronklike rede vir weerstand aan te spreek, naamlik dat die individuele morele agent deur ‘inskiklikheid’ oor die hoof gesien word, en dit selfs in sekere opsigte heeltemal agterweë gelaat word.

Thesis (MA (Philosophy))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This thesis is a philosophical exposition of violence informed by two theoretical positions which confront complexity as a phenomenon. These positions are complexity theory and deconstruction. Both develop systemsbased understandings of complex phenomena in which relations of difference are constitutive of the meaning of those phenomena. There has been no focused investigation of the implications of complexity for the conceptualisation of violence thus far. In response to this theoretical gap, this thesis begins by distinguishing complexity theory as a general, trans-disciplinary field of study from critical complexity theory. The latter is used to develop a critique and criticism of epistemological foundationalism, emphasising the limits to knowledge and the normative and ethical dimension of knowledge and understanding. The epistemological break implied by this critique reiterates the epistemological shift permeating the work of, among others, Friedrich Nietzsche and Jacques Derrida. In this context, critical complexity theory begins to articulate the idea of violence on two levels: first, as an empirical, ethical problem in the system; and, secondly, as asymmetry and antagonism. Violence in this second sense is implicated in the dynamic relations of difference through which structure and meaning are generated in complex organisation. The sensitivity to difference and violence shared by critical complexity theory and deconstruction allows for the parallel reading of these philosophical perspectives; and for the supplementation and opening of critical complexity theory by deconstruction within the architecture of this thesis. This supplementation seeks to preserve the singularity of each perspective, while exploring the potential of their points of affinity and tension in the production of a coherent philosophical analysis of violence. Deconstruction offers a more developed understanding of violence and a wealth of related motifs: différance, framing, law, singularity, aesthetics and others. These motifs necessitate the inclusion of other philosophical voices, notably, that of Nietzsche, Arendt, Kant, Levinas, and Benjamin. In conversation with these authors, this thesis links violence to meaning, to its possibility, to its production and to the process by which meaning comes to change. Given these links, violence is conceptualised in relation to the notion of difference on three distinct levels. The first is the difference between elements in a complex system of meaning; the second is the notion of difference between systems or texts around which boundaries or frames can be drawn; and the third is the notion of difference between meaning and the absence of meaning. This discussion examines the relationship between this violence implicated in the constitution of meaning and the more colloquial understanding of violence as atrocity, as rape, murder and other socially, politically and ethically problematic expressions thereof. It is to empirical violence, following Derrida and Levinas, that we are called to respond and to intervene in the suffering of the other. The ethical and political necessity of response anchors this discussion of violence. And, it is towards the possibility of an adequate response – the possibility of an ethics sensitive to its own violence and a politics that is directed at the eradication of empirical violence – which this discussion navigates. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n filosofiese uiteensetting van geweld wat deur twee denkwyses ingelig word wat kompleksiteit as fenomeen konfronteer. Hierdie denkwyses is kompleksiteitsteorie en dekonstruksie. Altwee ontwikkel sisteemgebaseerde verduidelikings van komplekse fenomene waar verhoudings van verskille die betekenis van hierdie fenomene beslaan. Daar is tot dusver nog geen gefokusde ondersoek na die implikasies van kompleksiteit vir die konsepsualisering van geweld nie. As antwoord op hierdie teoretiese leemte, begin hierdie tesis deur kompleksiteitsteorie as ’n algemene, trans-dissiplinêre studierigting van kritiese kompleksiteitsteorie te onderskei. Laasgenoemde word gebruik om kritiese denke van epistemologiese grondslae te ontwikkel, en beklemtoon die perke op kennis en die normatiewe en etiese aspek van kennis en verstaan. Die epistemologiese verwydering wat deur hierdie kritiek geïmpliseer word, herhaal die epistemologiese verskuiwing wat die werk van onder andere Friedrich Nietzsche en Jacques Derrida, deurdring. In hierdie konteks begin kritiese kompleksiteitsteorie om die konsep van geweld op twee vlakke te verwoord: eerstens as ’n empiriese, etiese probleem in die stelsel en tweedens as asimmetrie en antagonisme. Geweld in die tweede opsig word in die dinamiese verhoudings van verskil geïmpliseer, waar struktuur en betekenis in komplekse organisasie gegenereer word. Die sensitiwiteit vir verskil en geweld wat deur kritiese kompleksiteitsteorie en dekonstruksie gedeel word neem parallelle lesings van hierdie filosofiese perspektiewe in ag; sowel as die aanvulling en oopmaak van kritiese kompleksiteitsteorie deur dekonstruksie binne die struktuur van hierdie tesis. Hierdie aanvulling wil die enkelvoudigheid van elke perspektief bewaar, terwyl dit die potensiaal van hul punte van verwantskap en spanning in die produksie van ’n koherente filosofiese analise van geweld verken. Dekonstruksie bied ’n meer ontwikkelde verstaan van geweld en ’n rykdom van verwante motiewe: différance, beraming, wet, enkelvoudigheid, estetika en ander. Hierdie motiewe noodsaak die insluiting van ander filosofiese stemme, soos Nietzsche, Arendt, Kant, Levinas en Benjamin. Hierdie tesis tree in gesprek met hierdie skrywers en skakel geweld aan betekenis, aan die moontlikheid, aan die produksie en aan die proses waardeur betekenis na verandering lei. Gegewe hierdie skakels, word geweld in verhouding tot die begrip van verskil op drie spesifieke vlakke gekonsepsualiseer. Die eerste is die verskil tussen elemente in ’n komplekse stelstel van betekenis; die tweede is die begrip van verskil tussen stelsels of tekste waar grense of rame om getrek kan word; en die derde is die begrip van verskil tussen betekenis en die afwesigheid van betekenis. Hierdie bespreking stel ondersoek in na die verhouding tussen hierdie geweld wat in die samestelling van betekenis geïmpliseer word en die meer alledaagse verstaan van geweld as wreedardigheid, as verkragting, moord en ander maatskaplike, politiese en etiese problematiese uitdrukkings daarvan. Ons word geroep om op empiriese geweld, in navolging van Derrida en Levinas, te reageer en in te gryp om die lyding van ander te keer. Die etiese en politiese noodsaaklikheid van reaksie dien as grondslag vir hierdie bespreking van geweld. Uiteindelik beweeg hierdie bespreking nader aan die moontlikheid van ’n voldoende reaksie – die moontlikheid van ’n etiek wat sensitief vir sy eie geweld is en ’n politiek wat op die uitwis van empiriese geweld gerig is.

Thesis (MA)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: In this mini-thesis I explore Hannah Arendt’s engagement with the problem of foundation in relation to the work of Derrida and complexity theory. In Arendt the problem of foundation takes shape as the attempt to develop a thinking of foundation that does not repress political freedom. The American Revolution is an important point of reference in Arendt’s attempt to develop such a notion of authority. According to Arendt the American republic could, however, not entirely succeed in realizing this conception of authority. I draw on Derrida and complexity theory in order to show that the shortcomings Arendt points to are structural to institutions as such. Following Derrida and complexity theory, I further that the recognition of this structural limitation is an indispensable step in the attempt to think political authority as something stable, but which nevertheless keeps open the possibility of political change. / AFRIKAANSE OPSOMMING: In hierdie skripsie ondersoek ek Hannah Arendt se ommegang met die probleem van begronding deur dit in verband te bring met die werk van Jacques Derrida en kompleksiteitsteorie. Die probleem van begronding neem vir Arendt vorm aan in die poging om politieke gesag op so wyse te bedink dat dit nie politieke vryheid onderdruk nie. Die Amerikaanse rewolusie vorm ’n sentrale verwysingspunt in Arendt so poging om gesag op hierdie manier te bedink. Dit slaag volgens haar egter nie heeltemal daarin om hierdie alternatiewe vorm van gesag te verwesenlik nie. Ek steun op Derrida en kompleksiteitsteorie om te wys dat die tekortkominge waarop Arendt wys in ’n sekere sin struktureel is tot enige instelling. Ek argumenteer voorts in navolging van Derrida en kompleksiteitsteorie dat ’n erkenning van hierdie strukturele beperking ’n belangrike moment is in die poging om politieke gesag te bedink as iets wat stabiel kan wees, maar terselftertyd ruimte laat vir politieke verandering.

Thesis(MA) -- Stellenbosch University, 1949. / No abstract available

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: 1. The purpose of the first chapter was to give a short introduction to the study. Philosophy is the search for wisdom; to know what a virtuous life is and to know what the morally correct thing to do is. Our lifelong relationship with animals, our attitudes towards them and the ways we treat them are some of the issues that beg philosophers to think. An important question in this regard is if it is morally correct to eat meat or should humans become vegetarian. To answer this question the „Animal Liberation‟ argument, as presented by Peter Singer, was critically analyzed. Does this argument balance our concern for animals with human interests? 2. To understand our attitude towards animals, reviews of the Judeo-Christian and philosophical traditions were done in Chapter 2. The different views related to these traditions were also discussed. The Judeo-Christian view is based on the interpretation of Genesis and the idea of human dominion. Philosophical views on the moral status of animals and moral consideration of animals can be classified in three categories namely indirect theories, direct-but-unequal theories and equal moral status theories. 3. The nature and extent of the current beef production debate was discussed in Chapter 3. The most important issues were the environmental impact of beef production, socio-economic and human health concerns as well as ethical issues related to the inhumane treatment of animals. It was then concluded that most attacks on beef production were biased and did not take context into account. 4. The „Animal Liberation‟ argument was critically analyzed from a logical perspective in Chapter 4, 5 and 6 by using the so called FRISCO approach – with emphasis on the Focus of the argument, Reasons given for the conclusion, the quality of Inferences, the Situation or context of the argument as well as the Clarity of the argument. This argument lacks objectivity and rationality. It includes a number of fallacies, false statements and emotional language. Ideas, concepts and principles were not applied consistently. The argument was therefore found to be unsound. 5. In Chapter 7 the conclusion was stated namely that the “animal liberation” approach could not formulate a sound argument for a vegetarian diet. The „Animal Liberation‟ argument was also unable to balance our concern for animals with human interests, in the process compromising human dignity and freedom. However, human attitudes towards animals and the treatment of animals need to be improved. / AFRIKAANSE OPSOMMING: 1. Die doel van die eerste hoofstuk was om ʼn kort inleiding tot die studie te gee. Filosofie is die strewe en soeke na wysheid; om te weet wat ʼn deugsame lewe is, en om te weet wat moreel korrek en aanvaarbaar is. Ons verhouding met diere, ons ingesteldheid teenoor diere, asook die manier hoe ons diere behandel, is slegs enkele van die kwessies wat filosowe dwing om daaroor na te dink. ʼn Belangrike vraag in die verband is die volgende: Is dit moreel aanvaarbaar om vleis te eet, of moet die mens ʼn vegetariese dieet volg? Om hierdie vraag te beantwoord word die “Animal Liberation”-argument, soos aangebied deur Peter Singer, krities ontleed. Is hierdie argument in staat om ons kommer oor die behandeling van diere met menslike belange te balanseer? 2. Om die mens se houding en ingesteldheid teenoor diere beter te verstaan, word ʼn oorsig van die Joods-Christelike en filosofiese tradisies in Hoofstuk 2 gedoen. Die verskillende sienings, wat verband hou met hierdie tradisies, word ook kortliks bespreek. Die Joods-Christelike siening is gebaseer op ʼn spesifieke vertolking van Genesis en die idee van menslike heerskappy. Die filosofiese sienings van die morele status, en gevolglik ook die morele inagneming van diere, kan in drie kategorieë, naamlik indirekte teorieë, direk-maar-ongelyke teorieë en die gelyke-morele-status teorieë, opgedeel word. 3. Die aard en omvang van die beesvleisproduksie-debat word in Hoofstuk 3 bespreek. Die belangrikste kwessies, onderliggend aan hierdie debat, het betrekking op die omgewingsimpak van vleisproduksie, sosio-ekonomiese en menslike gesondheidskwessies, asook etiese kwessies wat verband hou met die onaanvaarbare behandeling van diere. Die gevolgtrekking is dat die meeste aanvalle op vleisproduksie eensydig is en ook nie konteks in ag neem nie. 4. Die “Animal Liberation”-argument word in Hoofstuk 4, 5 en 6 krities ontleed vanuit „n logiese perspektief met behulp van die sogenaamde FRISCO-metode – waarin die klem val op die Fokus van die argument, Redes wat aangevoer word vir die konklusie, die gehalte van die afleidings, die Situasie of konteks van die argument, en die helderheid van die argument. Die gevolgtrekking is dat die argument nie objektief en rasioneel is nie, en gebuk gaan onder denkfoute, vals stellings en emosionele taal. Idees, konsepte en beginsel word ook nie konsekwent toegepas nie. Die argument is dus nie betroubaar nie. 5. In Hoofstuk 7 word die bevinding van die tesis gestel, naamlik dat die “animal liberation” benadering nie „n betroubare argument vir ʼn vegetariese dieet kon formuleer nie. Die argument was ook nie in staat om ons kommer oor diere met menslike belange te balanseer nie, en het in die proses menslike waardigheid en vryheid gekompromitteer. Die mens se houding en behandeling van diere, moet egter verander.

Thesis (MA)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis explores the possibility of promoting social justice through the direct confrontation and rectification of manifest injustices in our existing social institutions and practices, as opposed to the more conventional theoretical approach of attempting to offer comprehensive accounts of ideal justice based on the identification of ultimate principles of justice or perfectly just institutional arrangements. Through an analysis and moral evaluation of the intergenerational transfer of wealth through the practice of inheritance, the study attempts to illustrate how a narrower theoretical focus on specific existing social institutions and practices will enhance conceptual clarity regarding their morally relevant features and, by taking the actual social and political context into account from the outset, increase the political and real-world relevance of the resulting proposal. This study also offers a thorough examination of property rights, because an understanding of the nature of ownership and the justificatory theories of entitlement claims necessarily provides the background context against which the issue of inheritance has to be addressed. As property rights give specific people claims to resources to the exclusion of others, any considerations on property rights also brings up questions of distributive and social justice. Within this broader framework of property rights and distributive justice, this study seeks to show that inheritance is not only inconsistent with the values underlying capitalism, but also an unfair and outdated practice that helps to perpetuate economic and social inequality, which undermines the ideal of democratic citizenship. To this end, a proposal is made to cap inheritance by placing an upper limit to the amount an individual will be allowed to bequeath to any other individual(s). It is argued that this limit should be high enough to allow for the transfer of a family home and objects with sentimental value, but not so high as to ensure a life of complete leisure to future generations. The merits of inheritance taxation will then be discussed in detail and arguments in favour of limiting inheritance will be subdivided into three broad categories: The first concerns the legitimacy of the practice of inheritance itself, as well as the tension between the liberal-democratic principles underlying capitalism and the practice of inheritance, the second relates to the undesirability of the social outcomes that are realised based on the practice of inheritance, and the third focuses on the potential gains that the alternative arrangement will bring. / AFRIKAANSE OPSOMMING: Die tesis ondersoek die moontlikheid dat sosiale geregtigheid deur die direkte konfrontasie en regstelling van ongeregtighede in ons bestaande instellings en praktyke bevorder kan word, in teenstelling met die meer konvensionele teoretiese benadering wat poog om alomvattende teorieë van ideale geregtigheid op die identifikasie van finale beginsels van geregtigheid of volmaakte institusionele organisering te baseer. Die studie poog om deur die analise en morele evaluering van die praktyk van erflating te illustreer dat ‘n nouer teoretiese fokus op spesifieke bestaande sosiale instellings en praktyke die konseptuele duidelikheid aangaande hul moreel relevante aspekte kan verbeter, en dat die relevansie van voorstellings verhoog kan word deur die werklike politieke en sosiale konteks uit die staanspoor in ag te neem. Die studie bied ook ‘n deeglike analise van eiendomsreg aan, omdat ‘n begrip van die aard van eienaarskap en die teorieë wat besitsreg regverdig noodwendig die agtergrond konteks skep waarteen die kwessie van erflating aangespreek moet word. Omdat eiendomsreg vir spesifieke mense regte tot hulpbronne gee tot die uitsluiting van ander, bring enige oorwegings aangaande eiendomsreg ook die kwessie van sosiale geregtigheid na vore. Binne hierdie breër raamwerk van eiendomsreg en sosiale geregtigheid, poog die studie om te wys dat erflating nie net teenstrydig is met die waardes onderliggend aan kapitalisme nie, maar ook 'n onregverdige en verouderde praktyk is wat bydra tot die voortbestaning van ekonomiese en sosiale ongelykheid, en dus die ideaal van demokratiese burgerskap ondermyn. Die studie stel voor dat erflating beperk moet word deur ‘n limiet te plaas op die bedrag wat enige persoon van ander persone af kan erf. Die meriete van erflatingsbelasting word in detail bespreek en argumente ten gunste van ‘n limiet op erflatings word breedweg in drie kategorieë verdeel: Die eerste betref die legitimiteit van die praktyk van erflating self, sowel as die spanning tussen die liberaal-demokratiese beginsels onderliggend aan kapitalisme en die praktyk van erflating; die tweede het betrekking tot die onaanvaarbare sosiale uitkomste wat ontstaan vanweë die praktyk van erflating; en die derde fokus op die verbeteringe wat alternatiewe praktyke kan bring.

Thesis (MPhil)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Every year, the South African President delivers a State of the Nation Address. This speech provides him with the opportunity to raise his opinion on the current state of affairs in the country. As can be expected, the country's different media channels then report extensively on the speech. These reports can, however, be regarded as much more than simple commentaries on the speech – they are in fact, reframed versions of the speech that affect and shape the opinions and ideologies of their readers. These media channels also provide the perfect vehicles through which links can be established between citizens to support their belief that they form part of an established community (Bielsa and Bassnett 2009:33). Wherever communication is present or necessary, it is impossible to escape the process or effect of framing, as framing implies “‘how speakers mean what they say’” (Tannen and Wallat, 1993:60; in Baker, 2006:105). Therefore, the presence and effects of framing should not be ignored, instead, translation scholars should be aware of framing and how this process affects translated texts. Mona Baker introduced the idea that the translated and reformulated narratives that we are exposed to constitute the everyday stories that shape the way we perceive reality (Baker 2006:3). By studying these translated versions of the speech one can gain insight into the ideologies of the intended target readership (Bielsa and Bassnett 2009:10). In the ever-growing field of Translation Studies it is important to focus on finding an approach that provides enough freedom for scholars to elaborate on existing approaches and include new findings and results. This thesis focuses on the narrative approach and explores Baker's views by taking a deeper look at rewritten versions of the SONA in the shape of newspaper articles. It also suggests that this approach has the potential to provide scholars with a much-needed framework. / AFRIKAANSE OPSOMMING: Elke jaar gee die President van Suid-Afrika ʼn staatsrede waarin hy sy mening lug oor die huidige stand van sake in die land. Dit is te verwagte dat die verskillende mediakanale dan breedvoerig oor hierdie toespraak verslag lewer. Hierdie verslae is egter veel meer as eenvoudige kommentaar op die President se toespraak, hulle is in effek, hergekonstrueerde weergawes van die toespraak, wat sodoende deel van ʼn nuwe raamwerk uitmaak – ʼn raamwerk wat ʼn belangrike rol speel in die vorming van lesers se menings en ideologieë. Hierdie mediakanale bied ook die perfekte mediums om kommunikasie tussen die onderskeie lede van ʼn gemeenskap in werking te stel sodat hulle sal glo dat hulle deel vorm van ʼn gevestigde gemeenskap (Bielsa en Bassnett 2009:33). Waar kommunikasie ter sprake is, is dit onmoontlik om die proses van herskrywing te vermy, aangesien die plasing van inligting in ʼn nuwe raam verwant is aan “‘hoe sprekers bedoel wat hulle sê’” (Tannen en Wallat, 1993:60; in Baker, 2006:105). Dus moet die effek van herskrywing nie onderskat word nie; inteendeel, vertalers moet bewus wees van die implikasies daarvan en hoe dit vertaalde tekste beïnvloed. Mona Baker het vorendag gekom met die idee dat die manier waarop ons realiteit waarneem, beïnvloed word deur die vertaalde en herskryfde narratiewe waaraan ons elke dag blootgestel word (2006:3). Vertalings word spesifiek geskep met die doellesers in gedagte, daarom kan verdere insig oor die ideologieë van die doellesers verkry word deur hierdie vertalings verder te bestudeer (Bielsa en Bassnett 2009:10). In die steeds groeiende veld van vertaalteorie, is dit belangrik om ʼn benadering te vind wat kenners genoeg vryheid toelaat om bestaande teorieë uit te brei en nuwe resultate en bevindings tot die vertaalwetenskap te kan byvoeg. Hierdie studie bestudeer dus Baker se argumente en die impak van ʼn narratiewe benadering op vertaalteorie deur te fokus op herskrywings van die staatsrede in die vorm van koerantberigte. Dit suggereer ook dat hierdie narratiewe benadering van herskrywing deur inligting binne ʼn nuwe raam te plaas, die potensiaal het om aan wetenskaplikes ʼn nuwe teoretiese ondersoekbasis te bied.

Thesis (MPhil)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The overall aim of this study is to establish the implications, effectiveness and limitations of making Aristotelian virtue theory a meta-theory of business. The study intends to test what the business world would be like with the virtue framework as its meta-theory, i.e. if virtue theory provided the fundamental principles that underlie the formation and operation of business enterprises, thus making virtue the philosophy of business. Since virtue is concerned with moral character rather than moral principles – it is community-based rather than individualistic – the application of the virtue framework to business implies that we will have to deal with the reality that individualistic capitalism is corrosive to virtue. The virtue framework is only compatible with collective forms of capitalism, not individualistic forms. Thus, in order to nurture virtues, it is necessary to build an economic system, a type of capitalism that is compatible with the virtue framework. Such a project is morally plausible because it is congruent with human nature, which is rational and social. / AFRIKAANSE OPSOMMING: Die algehele doel van hierdie studie is om die implikasies, effektiwiteit en beperkings van die toepassing van die Aristoteliaanse teorie van deug as metateorie vir besigheid vas te stel. Die studie beoog om te toets hoe die besigheidswêreld sou lyk met deugdeteorie as metateorie, dit wil sê as deugdeteorie die fundamentele beginsels wat die formasie en bedryf van besigheidsondernemings onderlê voorsien en dus deug die filosofie van bedryf maak. Deugde is bemoei met morele karakter eerder as morele beginsels omdat dit gemeenskapsgegrond eerder as individualisties is. Die toepassing van ʼn deugde-raamwerk op die sakewêreld impliseer dus dat ons moet afreken met die realiteit dat individualistiese kapitalisme korrosief is vir deugde. Die deugde-raamwerk is slegs verenigbaar met kollektiewe vorme van kapitalisme, eerder as individualistiese vorme. Om die deugde te koester is dit dus nodig om ’n ekonomiese sisteem te bou in die vorm van ’n kapitalistiese stelsel wat verenigbaar is met die raamwerk. Só ʼn projek is moreel aanneemlik omdat dit ooreenstem met die menslike natuur, wat rasioneel en sosiaal is.