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This thesis examines how ethics and various conceptualizations of the divine are explored and expressed in contemporary fiction, and in this particular case, in Star Wars and Warhammer 40,000. It is meant to highlight the philosophical underpinnings within these works, and to discuss how readers and consumers of such fiction and media may be affected in their views regarding religiosity and ethics. This exploration is mainly done through the lens of virtue ethics, specifically Aristotelian and Nietzschean schools of thought, with the primary focus being on the heroes and villains of the respective works. This essay argues that in the case of both Star Wars and Warhammer 40,000, the Aristotelian tendency appears to be more clearly present in both works, while a Nietzschean perspective appears to be driving the villains of Star Wars and to some degree those of Warhammer 40,000 as well. How these ethical frameworks are linked to the transcendent reality described in both works is also discussed, with concepts such as Classical Theism being weighed against that of Pantheism. While fiction such as Star Wars has been the subject of research before, it has not been examined as closely through the lens of ethics. Warhammer 40,000 has only received limited attention, and this essay argues that the similarities between Star Wars and Warhammer 40,000 can most likely be established between other works of fiction as well, opening up for further exploration.

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This study is a contribution to the bioethical debate about new and possibly emerging reproductive technologies. Its point of departure is the intuition, which many people seem to share, that using such technologies to select non-disease traits – like sex and emotional stability - in yet unborn children is morally problematic, at least more so than using the technologies to avoid giving birth to children with severe genetic diseases, or attempting to shape the non-disease traits of already existing children by environmental means, like education. The study employs philosophical analysis for the purpose of making this intuition intelligible and judging whether it is justified. Different ways in which the moral problems posed by reproductive technologies are often framed in bioethical debates are criticised as inadequate for this task. In particular, it is argued that the intuition cannot fully be made sense of in terms of harm to the children that such technologies help create. The study attempts to elaborate an alternative to that broadly consequentialist approach, by drawing on Martin Heidegger’s philosophy of technology, Hans Jonas’s ethics, and Aristotle’s practical philosophy, as it has been received and developed in the hermeneutical tradition. It is suggested that reproductive choices, unlike decisions for already born children, are characterised by a peculiar one-sidedness: the future child appears to the parents as something wholly theirs to decide about, not as a concrete other with whom they must interact in a responsive and attuned way. This is problematic because it means that such choices cannot call upon the particularised moral understanding only gained in interpersonal encounters. In particular, it makes them easily shaped by various tendencies, to which parents are always susceptible, to relate to children in instrumentalising ways, and at risk of reinforcing such tendencies. However, this does not mean that all uses of reproductive technologies are equally troubling. When selecting against severe disease the parents can rely on a widely shared illness experience to escape the dangers that one-sidedness involves. It is concluded that the intuition under discussion, thus explicated and in some ways qualified, makes sense morally. / Avhandlingen är ett bidrag till den bioetiska debatten om olika reproduktionstekniker som antingen nyligen blivit tillgängliga eller som kan komma att utvecklas i framtiden. Utgångspunkten är en intuition som många verkar dela, nämligen att användningen av sådana tekniker i syfte att välja icke-sjukdomsegenskaper – som kön och känslomässig stabilitet – hos framtida barn, är mer moraliskt problematiskt än både att forma sådana egenskaper hos redan existerande barn genom exempelvis utbildning och att använda teknikerna för att undvika att barn föds med svåra sjukdomar. Studien är ett försök att genom filosofisk analys begripliggöra denna intuition och avgöra om den är berättigad. Olika sätt på vilka man i den bioetiska debatten ofta gestaltar de moraliska problem som reproduktionstekniker ger upphov till kritiseras som otillräckliga för denna uppgift. I synnerhet framhålls att intuitionen inte helt kan förstås som en oro över att de barn som sådana tekniker sätter till världen kan komma till skada. Med avsikt att utveckla ett alternativ till detta konsekvensorienterade synsätt söker sig författaren till Martin Heideggers teknikfilosofi, Hans Jonas etik och Aristoteles praktiska filosofi, som den tolkats och utvecklats i den hermeneutiska traditionen. Med hjälp av dessa teorier betonas hur reproduktiva val, till skillnad från beslut gällande redan existerande barn, kännetecknas av en slags ensidighet. Det framtida barnet framstår för föräldrarna som föremål för beslut som är odelat deras, snarare än som en konkret andre som de måste interagera med på ett lyhört, noga avpassat sätt. Detta är problematiskt eftersom det innebär att sådana val inte kan ledsagas av det slags partikulära moraliska förståelse som bara uppnås i möten mellan människor. I synnerhet innebär det att valen lätt formas av, och i sin tur riskerar att underblåsa, olika för föräldraskapet karaktäristiska tendenser som ständigt riskerar förmå föräldrar att förhålla sig till sina barn på ett instrumentaliserande sätt. Men detta betyder inte att alla användningar av reproduktionstekniker är lika problematiska. Val som syftar till att undvika svåra sjukdomar kan undgå de faror som ensidigheten öppnar för genom att åberopa en gemensam mänsklig sjukdomserfarenhet. Avhandlingens slutsats är att intuitionen som diskuteras är berättigad, med vissa reservationer, om den förstås på detta sätt.

Made available in DSpace on 2016-04-26T20:27:37Z (GMT). No. of bitstreams: 1 Roberto Soriano de Amorim.pdf: 220567 bytes, checksum: 7de2ec0e4731584912a1e5b1ebb105f1 (MD5) Previous issue date: 2008-06-25 / The purpose of this investigation is to create a reference in the interpretation of the argumentative discourse that intends to sustain the legitimacy of the national tax system. Thus, it is believed that, while highlighting the convincing terms, the understanding of the convincing process is made possible. In the form of a draft, the procedure aims at comparing the Aristotelian discourse as far as the meaning of the term justice is concerned, its support social living and its consequence equality converted, in our modern society, to the term contributive capacity , for the amendment to the modern rational juridical tax system . In order to reach this goal, preserved the drafting nature, it is highlighted in its originality (clearly, with the recognition of the fact that the interpretation of the old has a misleading factor because of the meaning of the values nowadays), the essential terms built in the Aristotelian theory happiness- justice virtue and equality). Because it is fundamental to build the theoretical model to make a description of the object of the tax analysis and its nature in the modern society according to its juridical configuration and also its sustaining, in the form of making tax fundaments legitimate, this means, tax justice. Finally in the form of preliminary studies (because this is the intention of this study), attempts to get closer and to differentiate between justice, Aristotelian and contemporary justice, this in the tax form. It is important to highlight that because the pretension is to identify the convincing resources, the exam of the economic - socio cultural and politic reality will not be done because this will be the objective of another step the authorizing methodological resource in the reading of the convincing rhetoric of the legal text, in the tax area, in modern society / O interesse da investigação é operar a construção de referencial para interpretar o discurso argumentador que pretende sustentar a legitimidade do sistema tributário nacional. Desta forma, acredita-se que, destacados os termos convencedores, fica viabilizado o entendimento do processo de convencimento. Na forma de ensaio, o procedimento objetiva comparar o discurso aristotélico no que respeita ao significado do termo justiça , seu suporte convívio social e seu conseqüente igualdade , convertidos, na sociedade moderna, no termo capacidade contributiva , para ajuste ao sistema jurídico racional moderno . Para realização do propósito, preservada a natureza ensaistica, pontuam-se, na sua originalidade (evidentemente com reconhecimento de que a interpretação do antigo contém viés decorrente do significado dos valores atualidade), os termos essenciais, construídos na teoria aristotélica felicidade virtude justiça equidade. Porque fundamental para a construção do modelo teórico, faz-se a descrição do objeto de análise tributo e sua natureza na sociedade moderna, conforme sua configuração jurídica e também de sua sustentação, na forma dos fundamentos legitimadores do tributo, isto é, justiça tributária. Finalmente, na forma de estudos preliminares (porque esta é a intenção deste), tentativas de aproximações e de distinções entre a justiça, aristotélica e contemporânea, esta na forma tributária. Importante ressaltar que, porque a pretensão é de identificar os recursos convencedores, não se fará o exame da realidade socio-cultura-econômica e política porque este será o objetivo de outra etapa o recurso metodológico autorizante da leitura do caráter retórico convencedor do texto legal, na área da tributação, na sociedade moderna

Made available in DSpace on 2016-04-27T17:27:05Z (GMT). No. of bitstreams: 1 Rita Alves Miranda.pdf: 2197473 bytes, checksum: 27e1b604e4f02f387a522aa42435e2a0 (MD5) Previous issue date: 2013-10-23 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This master s thesis aims to approach the passage of Bertolt Brecht through the theater history and the influence of his proposal for the contemporary art. Initially, we analyzed Brecht s criticism towards some traditional conceptions of theater and the path taken by the author to think the crisis of drama that had settled times before. Along the way were considered some references and possible objections from Brecht to Aristotle and the Aristotelian model of theater. In this controversial debate, we analyzed the references to the Greek philosopher, to clarify weather Brecht really wanted to reject Aristotle, or he proposed an appropriation of that formal model. It is known that the Aristotelian model of theater was removed from the Poetics of Aristotle and suffered different appropriations in different epochs, one of them being the bourgeois reading. This view is refuted by Brecht, when he analyzes the reality of bourgeois drama and realizes that it was necessary that it be revised immediately, because the theater is no longer affecting the people, in the sense that their willingness depended on a relationship of passivity on the part of viewers. Facing this crisis of drama, some artists tried to reformulate it without however succeeding. Brecht, when began his work, had knowledge of these attempts and facing their failures, the goal was to make theater inaugurate a new place in society. In search of the best place he has in mind a place of production of consciousness, radically opposed to the bourgeois-capitalist logic that sought the alienation of individuals. So, now located outside the debate of reckoning with the past, Brecht focuses on your present and faces the ideas of György Lukács which oppose Brecht by thinking art in a different manner and attributing to him the image of Formalist. We also deal whit defending Brecht from these charges. This dissertation, different from common aspect of texts on Bertolt Brecht is not intended to scrutinize the techniques developed by the playwright in the formulation of the Epic Theater, or talking about the formal aspects of his work, but it is based on a philosophical approach, passing briefly through a few moments of the author s thought until it reaches the stage considered as a mature conception of theater, which is also the last phase of his career, when he revised many of his previous positions. This phase is one in which he writes pieces like The Good Soul of Setsuan (1939-1942) and Life of Galileo (1938-1939). Being so, our focus was this mature conception of the author s work and the characteristics of his thinking at that time, thinking that we take as very Brechtian itself. We focus at this moment of his work, to show the compatibility of his thought and a contemporary conception of theater / Este trabalho tem por objetivo abordar a passagem de Bertolt Brecht pela história do teatro e a influência de sua proposta na fase contemporânea da arte. Inicialmente, analisamos a crítica de Brecht dirigida a algumas concepções tradicionais de teatro e o caminho percorrido pelo autor para pensar a crise do drama que se instalara tempos antes. Nesse percurso foram consideradas algumas referências e possíveis objeções de Brecht a Aristóteles e ao modelo aristotélico de teatro. Nesse debate polêmico, analisamos as referências ao filósofo grego, a fim de esclarecer se o que Brecht pretendia era rejeitar mesmo Aristóteles, ou mais uma apropriação daquele modelo formal. Sabe-se que o modelo aristotélico de teatro foi retirado da obra Poética de Aristóteles e que sofreu apropriações segundo as épocas, sendo uma delas a leitura burguesa. Essa leitura é rebatida por Brecht que revê a realidade do drama burguês e percebe que era preciso que ele fosse revisto imediatamente, pois o teatro já não atingia mais as pessoas, mas sua disposição dependia de uma relação de passividade por parte dos espectadores. Frente a dessa crise do drama, alguns artistas, tentaram reformulá-lo sem, no entanto, obter sucesso. Brecht, quando deu início a seu trabalho, já tinha conhecimento dessas tentativas e diante desses fracassos, o objetivo era fazer o teatro inaugurar um novo lugar dentro da sociedade. Em busca do melhor lugar, ele tem em mente um lugar de produção de consciências, opondo-se radicalmente à logica burguesa-capitalista que buscava a alienação dos indivíduos. Assim, localizado já fora do debate de acerto de contas com o passado, Brecht concentrase em seu presente e enfrenta György Lukács que se opõe a Brecht ao pensar a arte de uma forma diferente, atribuindo a este a imagem de Formalista. Nos ocupámos de defender Brecht também dessas acusações. Esta dissertação, diferente do aspecto comum de textos sobre Bertolt Brecht não se propõe a analisar minuciosamente as técnicas desenvolvidas pelo dramaturgo na formulação do Teatro Épico, ou a falar dos aspectos formais de sua obra, senão que se apoia numa abordagem filosófica, que passa rapidamente por alguns momentos do pensamento do autor até chegar à fase considerada como fase de uma concepção madura de teatro, que é também a última fase de sua carreira, quando ele reviu muitas de suas posições anteriores. Esta fase é aquela em que ele escreve peças como A Alma Boa de Setsuan (1939-1942) e Vida de Galileu (1938- 1939). Neste momento do trabalho nosso foco foi essa dada concepção madura da obra do autor e as características de seu pensamento nessa época, pensamento que tomamos como próprio brechtiano. Concentramos nossa atenção neste momento da obra, a fim de mostrar a compatibilidade desse pensamento e uma concepção de teatro contemporânea

The purpose of this essay was to lay the foundations for a model in the form of a question battery that can help buyers compare the sustainability responsibilities of different suppliers, so that the buyer can choose the supplier that contributes most to the Sustainable Development Goals (SDG). The model is designed as a question battery to enable the buyer to ask more comprehensive questions to the various suppliers regarding social, ecological and economic sustainability than they do today.   In order to find questions on an overall ethical level I have investigated how the global institutions intend us to navigate and prioritize between the SDGs, I have also applied the Aristotelian and Kantian ethics and Archie Carrol's model, the CSR pyramid, to broaden the ethical perspective in the questions to the companies.   The result is a question battery with questions about the company's vision and global goals, about the company's values ​​linked to all stakeholders, questions about whether the internal good and the external good are in harmony with society, questions about the company's value chain and business model and a larger stakeholder analysis.   How should a buyer then be able to evaluate a supplier's different answers? This essay aimed to create the first questionnaire with a broad question battery, the next step is to evaluate the different answers. / Syftet med den här uppsatsen var att lägga grunden till en modell i form av ett frågebatteri som kan hjälpa inköpare att jämföra olika leverantörers hållbarhetsansvar, så att inköparen ska kunna välja den leverantör som bidrar mest till de globala målen.  Modellen är utformad som ett frågebatteri för att inköparen ska kunna ställa mer omfattande frågor till de olika leverantörerna angående social, ekologisk och ekonomisk hållbarhet än vad de gör idag.   Mitt tillvägagångssätt har varit att undersöka hur de globala institutionerna tänker sig att vi ska navigera och prioritera mellan de globala målen, genom att övergripande backa tillbaks till de hållbarhetsdokument som togs fram redan på 1980-talet och sedan arbeta mig vidare till de globala mål som kom 2015 och fram till de guider som finns för ett hållbart näringsliv idag. För att hitta frågor på en övergripande etisk nivå har jag tagit hjälp av den aristoteliska och den kantianska etiken samt Archie Carrols modell, CSR pyramiden, för att bredda det etiska perspektivet i frågeställningarna till företagen.  Resultatet blev ett frågebatteri med frågor om företagets vision och de globala målen, om företagets värderingar kopplat till samtliga intressenter, om det internt goda och det externt goda är i samklang med samhället, frågor om företagets värdekedja och affärsmodell samt en större intressentanalys. Hur ska en inköpare kunna värdera en leverantörs olika svar? Den här uppsatsen syftade till att skapa det första frågeformuläret med ett brett frågebatteri, nästa steg är att värdera de olika svaren.

Das Thema Nachhaltigkeit gewinnt deutlich an gesellschaftlicher und politischer Relevanz. Evidente naturwissenschaftliche und geisteswissenschaftliche Forschungen belegen die Notwendigkeit zum Handeln, Umsteuern und sofortigen Veränderungen. Dennoch ist Nachhaltigkeit fortlaufend mit Vorbehalten, Widerständen und Einwänden unterschiedlicher Art und Ausmaßes begleitet. Neben der hohen Kunst der Rhetorik kommt immer wieder Kampfrhetorik zur Anwendung, um evidente Forschungsergebnisse und belegbare Fakten auszuhebeln. Anhand der verschiedenen Themen der Nachhaltigkeit wird herausgearbeitet, wie für eine Transformation zur Nachhaltigkeit argumentiert und souverän mit Einwänden umgegangen werden kann. Dabei folgt die hohe Kunst der Kommunikation dem Prinzip Argumentation – Erwiderung – Erwiderung der Erwiderung. Es geht darum, auf selektiv gewählte, jedoch häufige Einwände so souverän wie möglich zu reagieren, gekonnt zu kontern und damit Nachhaltigkeit in der Argumentation stark zu machen. Diese Zusammenstellung bietet einen kompakten rhetorischen Leitfaden im Kontext der Entwicklung zur Nachhaltigkeit. / The topic of sustainability is clearly gaining social and political relevance. Evidence from the natural sciences and humanities demonstrates the need for action, change and immediate transformation. Nevertheless, sustainability is continuously accompanied by reservations, resistance and objections of various kinds and degrees. Battle rhetoric is repeatedly used to undermine evidenced research results and provable facts. Based on the various topics of sustainability, the paper shows how to argue for a transformation towards sustainability and how to confidently deal with objections. In doing so, the fine art of communication follows the principle of argumentation - reply - reply to the reply. The aim is to respond and counter to selectively chosen, but common objections as confidently as possible, and thus, to make sustainability strong in reasoning. This compilation offers a compact rhetorical guide in the context of the development towards sustainability.

Translations of works containing Arabic and ancient Greek knowledge of the philosophical and mechanical underpinnings of the natural world—a field of study called natural philosophy—were disseminated throughout twelfth-century England. During the twelfth and thirteenth centuries, institutional (ecclesiastical/university) scholars received and further developed this natural philosophical knowledge by reconciling it with Christian authoritative sources (the Bible and works by the Church Fathers). The subsequent discourse that developed demonstrated ambivalence towards natural philosophical knowledge; institutional scholars expressed both acceptance and anxiety regarding the theory and practice of alchemy, astrology/astronomy, and humoral/astrological medicine. While the institutional development and discourse surrounding natural philosophical thought is well-represented within medieval scholarship, an examination of the transmission and reception of this institutional discourse by broader sectors of English medieval society is needed. Examining fourteenth- and fifteenth-century Middle English public writings, texts, and copies of Latin works provides an important avenue of analysis when exploring the transmission and reception of institutional natural philosophical discourse to the laity. By comparing the similarities of discourse evident between the institutional and lay texts and the textual approaches the Middle English writers employed to incorporate this discourse, these works demonstrate that the spheres of institutional and lay knowledge traditionally separated by medieval historians overlapped as the clerics and laity began sharing a similar understanding of the philosophical underpinnings of the natural world.

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