The aim of this thesis is to find out whether advertisers can influence the content of lifestyle media. The first part of this work deals with the theory of media economics, the market of printed magazines and the various influences on the media; followed by a definition of the ethical and legal framework for advertising. It also includes a description of selected media, an overview of their market position and the degree of financial dependence on advertising. Two lifestyle magazines, namely Cosmopolitan, representing women's magazines, and ForMen, as a men-oriented magazine, were selected for analysis. The second part of the thesis deals with the definition of the methodological framework and the description of the research method used, i.e. quantitative content analysis. Three different phenomena are explored using six research sub-questions, namely the ratio of advertising and editorial content, the degree of linking advertising with editorial materials (brand reciprocity), and finally the use of advertorials, their labelling and distinguishability from other content. The third section of the work elaborates on research results. The thesis concludes that while certain dependence and influences can be traced, not all possible manifestations of the relationship between publishers and advertisers...

Today, one of the most compelling issues facing students of environmental politics is global environmental governance’s democratic legitimacy. Critics of multilateral and transnational sustainable development negotiations and implementations perceive these as democratically deficient, due to non-state actors deciding over nation-state politics. Multilateralism is then seen as a governance structure which sacrifices state sovereignty, which is the pillar of modern democratic theory together with the concept of national demos. Yet, other theorists consider global environmental governance and multilateralism to foster democratization beyond the concept of the nation-state – something which by them is understood as necessary in a world with ever-increasing supranational environmental and developmental issues. Since 1992, the United Nations has implemented stakeholder models, meaning multi-stakeholder partnership and civil society involvement in sustainable development negotiations, as a way of raising democratic legitimacy and accountability. The 2030 Agenda for Sustainable Development and its 17 Sustainable Development Goals is the culmination of these efforts and the globally guiding document on the subject. The Agenda is a result of the broadest deliberation strategy ever employed by the UN. Via typological content analysis and viewing the Agenda through our theoretical framework, we understand that the UN applying stakeholder models does not necessarily mean evoking stakeholder democracy. Furthermore, democracy is largely construed as a tool for sustainable development and less as an end per se, even if the two are sometimes communicated as equal objectives. All in all, whether one interprets sustainable development negotiations as democratically legitimate or deficient depends on one’s view of democracy beyond the nation- state, as either a possible and necessary notion or a directly undemocratic one. / Idag är global miljöstyrnings demokratiska legitimitet ett av de mest åtråvärda forskningsproblemen inom miljöpolitiska studier. Kritiker av multilaterala och transnationella förhandlingar rörande hållbar utveckling och implementering uppfattar dessa som demokratiskt bristfälliga, då icke-statliga aktörer bestämmer över nationalstaters politik. Multilateralism ses då som en styrelseskicksstruktur som offrar nationalstaters suveränitet, vilket tillsammans med konceptet nationellt demos är kärnan i modern demokratisk teori. Dock anser andra teoretiker att global miljöstyrning och multilateralism kan befrämja demokratisering bortom nationalstater - något som av dessa anses som nödvändigt i en värld med ständig ökning av överstatliga miljö- och utvecklingsproblem. Sedan 1992 har Förenta Nationerna verkställt intressentmodeller, alltså multi- intressentpartnerskap och civilsamhällsinvolvering i hållbar utvecklings-förhandlingar, som ett sätt att höja demokratisk legitimitet och ansvarsskyldighet. Agenda 2030 och dess 17 globala mål för hållbar utveckling är kulmineringen av dessa satsningar, och det globalt ledande dokumentet gällande ämnet. Agendan och dess grundarbete är resultatet av den till dagsdatum största och mest omfattande överläggningsstrategi som FN någonsin använt sig av. Via typologisk innehållsanalys, och granskning av Agendan genom vårt teoretiska ramverk, så tolkar vi att FN:s genomförande av intressentmodeller inte nödvändigtvis innebär en frammaning av ett uteslutande intressentdemokratiskt ideal. I tillägg så kommuniceras demokrati mestadels som ett verktyg för hållbar utveckling, även om dessa två koncept delvis beskrivs som likvärdi ga mål. Huruvida förhandlingar kring hållbar utveckling uppfattas som demokratiskt legitima eller bristfälliga beror på tolkarens syn på demokrati utanför nationalstaten, som antingen en möjlig och nödvändig uppfattning, eller som en direkt odemokratisk sådan.

O presente estudo propõe-se a investigar o potencial de o projeto de democracia cosmopolita, tal como formulado por David Held, Anthony McGrew e Daniele Archibugi, suprir o déficit democrático das instituições representativas brasileiras decorrente dos fenômenos da globalização e do policentrismo do poder, no contexto da atual crise econômica mundial. Trata-se, pois, de se contrapor o modelo cosmopolita, de caráter transterritorial, ao modelo representativo, de base territorial. A pesquisa segue um plano analítico político-jurídico, ou seja, sua sede epistemológica é a Teoria Geral do Estado. / This study wants to investigate the potential of the project of cosmopolitan democracy, how it was formulated by David Held, Anthony McGrew and Daniele Archibugi, to supply de democratic deficit of the Brazilians institutional organizations, occurred because the phenomenon of globalization and polycentrism of power, in the context of now global economic crisis. Therefore, we will compare the cosmopolitan model, of transterritorial character, and the representative model, based on the territory. This research follows a politic-juridical plan, so, its epistemological place is the General Theory of State.

Direitos humanos e justiça internacional são temas que abrangem várias categorias de discussão. Ambos são igualmente importantes e sem um somos incapazes de alcançar o outro. Esse trabalho tem como objetivo apresentar as principais teorias políticas contemporâneas que tratam desse tema, em busca da que melhor responde a seguinte questão-problema: qual proposta de filosofia política se adapta uniformemente a valoração dos direitos individuais e argumenta como fatores internacionais afetam a sociedade doméstica? Fazemos uma revisão bibliográfica a partir da obra Uma teoria da justiça de John Rawls, apontamos como o debate se expandiu para o âmbito internacional e quais as críticas que foram feitas ao longo desse processo. Demonstramos como as relações internacionais afetam a política interna de sociedades em desenvolvimento e, assim, não somente devem ser consideradas quando pensamos em direitos individuais, mas também devem se tornar parte essencial e imprescindível de uma teoria de justiça. Por fim, concluímos como a proposta cosmopolita, coerente e precisamente se apresenta como a melhor alternativa a favor dos direitos individuais e, o Imposto Global de Recursos, assegura uma regularidade necessária para a discussão de justiça internacional. / Human rights and international justice are issues that span multiple categories of discussion. Both are equally important and none of them are unable to reach the other by itself. This study aims to present the main contemporary political theories that address this topic, in search of the best answer to the question-problem: which proposed political philosophy evenly fits the valuation of individual rights and argues as international factors affect the domestic society? We review the literature from the work A Theory of Justice by John Rawls, point out how the debate has expanded to the international level and what the criticisms that have been made throughout this process. We demonstrate how international relations affect the domestic policy of developing societies and, thus, should not only be considered when we think about individual rights, but also should become essential and an indispensable part of a theory of justice. At last, we conclude that the consistent and accurately cosmopolitan proposal presents itself as the best alternative in favor of individual rights, and the Global Resources Tax ensures the needed regularity for the discussion of international justice.

In recent years, the challenges facing college admissions professionals have increased, and turnover in the field has become an area of concern. A review of the literature indicated that surprisingly little research had been done in the area of job satisfaction for college admissions professionals and, in particular, Christian college admissions professionals. No direct application of professional (cosmopolitan-local) orientation to the admissions profession could be found in the literature. As a result, the primary purpose of this study was to examine both the level of job satisfaction and the cosmopolitan-local orientation of Christian college admissions professionals, and to determine if any relationship existed between the level of job satisfaction and the cosmopolitan-local orientation of Christian college admissions professionals. All members of the National Association of Christian College Admissions Personnel (NACCAP), the major professional organization for Christian college admissions professionals, were surveyed to gather data for the study. The survey consisted of the 72-item Job Descriptive Index (JDI), the 18-item Job in General scale (JIG), a 19-item cosmopolitan-local instrument, and six demographic items. Of the 723 surveys mailed out, 490 were completed and returned for a 68% return rate. Two research questions and 36 hypotheses were created. Descriptive statistics, multiple regression, and Pearsons correlation were used in analyzing data. All hypothesis testing was conducted at the .05 level of significance. Twenty-five null hypotheses were rejected, and 11 null hypotheses were not rejected. The mean age of survey respondents was 30.2 years, and the mean years of admissions experience for the group was 4.7. At the admissions counselor (entry) level, the mean age was 26.1 years and the mean years of experience was 2.3. Median job satisfaction scores for admissions professionals fell into the "satisfied" range in all areas but two: "satisfaction with pay," with a median score in the "neutral or ambivalent" range, and "satisfaction with opportunities for promotion," with a median score in the "dissatisfied" range. On the cosmopolitan-local items, the group scored particularly high on the "concern with organizational goals" and "organizational immobility" variables. Significant relationships were found to exist between each of the six job satisfaction variables and the set of cosmopolitan-local variables. Additionally, significant relationships were found to exist in 19 of the 30 possible pairings of the job satisfaction and cosmopolitan-local variables.

<p>The aim of this study is to investigate the components of religion and spirituality in the specific context of "Fryshuset" – a multicultural and glocal arena. Against the backdrop of contemporary researchers such as Heelas and Woodhead and their hypothesis about the "spiritual revolution" and a "new spirituality", as well as the postmodern discussion about "the return of God", this study discusses how religious change can be understood in the context of Fryshuset.</p><p>The theoretical point of departure is taken in a hermeneutical method where Fleck´s theory about "thought-collective" and Gidden´s theory about the "duality of structure" are used in order to understand and describe the dialectical relationship between individual and social structure.</p><p>The method used in this study is qualitative. The interviews are made of six individuals representing different social projects at Fryshuset.</p><p>By analyzing the material from the field study through theories on religious change, three areas are identified:</p><ol><li>"The subjective turn"</li><li>Religion and spirituality</li><li>A Cosmopolitan interpretation of life </li></ol><p>The result of this study is that the religiosity among the interviewed can be described through Taylor’s understanding of the "subjective turn". Furthermore they are also part of a "double subjective turn" understood as an internalized subjective turn. Despite the fact that a lot of what the informants describe corresponds to Heelas and Woodheads theories of "subjective life spirituality" it is not relevant to talk about a "spiritual revolution". However, according to Beckford´s theories about religion as a "cultural resource" it can be described as a kind of new spirituality which is used in order to act and think global. The individuals use religion and spirituality as a cultural resource in their formation of a larger cosmopolitan interpretation of life.</p>

Rooted in philosophy of education, the overall purpose of this dissertation is to renegotiate the relationship between education, religion, and democracy by placing the religious subject at the centre of this renegotiation. While education is the main focus, the study draws its energy from the fact that tensions around religious beliefs and practices seem to touch upon the very heart of liberal democracy. The study reads the tensions religious pluralism seems to be causing in contemporary education through a post-structural approach to difference and subjectivity. The purpose is accomplished in three movements. The first aims to show why the renegotiation is needed by examining how the relationship between education, democracy, and religion is currently being addressed in cosmopolitan education and deliberative education. The second movement introduces a model of democracy, radical democracy, that sees the process of defining the subject as a political process. It is argued that this model offers possibilities for seeing religion and the religious subject as part of the struggle for democracy. The third movement aims to develop how the relationship between education, democracy, and religion might change if we bring them together in a conversation whose conditions are not ‘owned’ by any one of them. To create this conversation, Hannah Arendt, Jacques Derrida, Søren Kierkegaard, and Emmanuel Levinas are brought together around three themes – love, freedom, and dialogue – referred to as ‘windows.’ The windows offer three examples in which religious subjectivity is made manifest but they also create a shift in perspective that invites other ways of seeing the tensions between religion and democracy. The aim of the study is to discuss how education might change when religion and democracy become questions for it through the perspectives offered in the windows and what this implies for the particular religious subject.

Genom åren har debatten om hur män och kvinnor framställs och porträtteras i media handlat om vilka signaler dessa sänder ut till samhället, med tyngdpunkten på negativa aspekter kring hur framförallt bilden av kvinnan framhålls. I denna uppsats ges ett försök till att undersöka och granska hur föreställningar om genus uttrycks och produceras i text och i bild i livsstilsmagasinen Cosmopolitan och FHM. Cosmopolitan är ett medium som vänder sig till unga kvinnor i åldrarna 20-30 år medan FHM vänder sig till män i åldrarna 18-35. För att kunna identifiera den producerade bilden av genus, vad som är specifikt manligt respektive kvinnligt utgår uppsatsen från en teoretisk ram som behandlar maskulinitet och femininitet, identifikation, mediernas makt och stereotyper, samt genus i media. Som inspirationskälla står medieforskaren Anja Hirdman och hennes verk Tilltalande bilder - genus, sexualitet och publiksyn i Veckorevyn och Fib aktuellt. Uppsatsens genomförande vilar på en kvalitativ undersökning i form av en retorisk textanalys och en bildanalys. Som exempel står 20 artiklar som är hämtade från fyra olika utgåvor från respektive livsstilsmagasin under år 2006, där artiklar som på något sätt behandlar sexualitet och relationer har analyserats. Med utgångspunkt från det insamlade materialet, kopplat till den teoretiska ramen, har således vissa tendenser kunnat identifieras som visar på att det finns tydliga skillnader, men också likheter mellan livsstilsmagasinen. I Cosmopolitan konstrueras bilden av kvinnlighet utifrån ett manligt godkännande då hon i text och bild tenderar att visas upp i och skrivas om i förhållande till mannen. Den komplexa konstruktionen av femininitet i Cosmopolitan framhålls ytterligare av ett instruerande och uppmanande tilltal där kvinnlighet är något som läsaren måste lära sig. I FHM konstrueras istället kvinnan som en symbol för sex, då hon först genom en manlig bekräftelse känner sig feminin. Vidare skapas maskulinitet i FHM i förhållande till den bild som målas upp av den kvinnlighet som presenteras i text och bild samt genom avsaknaden av manliga kroppar. I Cosmopolitan är det istället bilden av mannen som den romantiske drömprinsen som avgudar och älskar sin kvinna som gör sig synlig.

Classical approaches to conflict resolution assume that inducing conflict parties to analyse conflict constellations precipitates that the disputants recognise mutually shared needs or interests. Partially in critical reaction towards this assumption, a more recently emerging approach envisages setting up a communicative framework within which the conflict parties are supposed to harmonise their conceptualisations of the conflict. This dissertation, in contrast, argues that work within the frameworks of these classes of approaches is impolitic as long as war-related hostilities stay intact, since conflict parties which see the existence of the adversary as the core of the problem are unlikely to engage in a process of open communication or open analysis, so that trustbuilding is a sine qua non. Practice experiences of local NGOs in the former Yugoslavia suggest that the following activities can be conducive to trustbuilding: 1) supporting exchanges on personalising information, so that the internal heterogeneity of the opponent's group is rendered visible; 2) bringing intergroup iii commonalities to the foreground, either through cooperation on shared aspirations, or by unearthing interpersonal overlaps e.g. common feelings, values, and war-related experiences; 3) undermining the imagination of the own side's moral superiority by fostering the recognition of crimes and suffering inflicted by the own side. For those cultural and religious differences which persist after basic trustbuilding, a contingency approach is proposed: 1) Fostering the exploration of commonalities and differences; 2) If disagreements remain despite a better basic understanding, tolerance of these difference can be based on a better understanding of the values' background, and on an acceptance of differing beliefs as equal in valence; 3) Supporting the discovery of joint values to raise awareness for options of cohabitation with differences; disagreements which cannot be solved might be continued within an accepted communicative framework based on these shared values.

The aim of this study is to investigate the components of religion and spirituality in the specific context of "Fryshuset" – a multicultural and glocal arena. Against the backdrop of contemporary researchers such as Heelas and Woodhead and their hypothesis about the "spiritual revolution" and a "new spirituality", as well as the postmodern discussion about "the return of God", this study discusses how religious change can be understood in the context of Fryshuset. The theoretical point of departure is taken in a hermeneutical method where Fleck´s theory about "thought-collective" and Gidden´s theory about the "duality of structure" are used in order to understand and describe the dialectical relationship between individual and social structure. The method used in this study is qualitative. The interviews are made of six individuals representing different social projects at Fryshuset. By analyzing the material from the field study through theories on religious change, three areas are identified: "The subjective turn" Religion and spirituality A Cosmopolitan interpretation of life  The result of this study is that the religiosity among the interviewed can be described through Taylor’s understanding of the "subjective turn". Furthermore they are also part of a "double subjective turn" understood as an internalized subjective turn. Despite the fact that a lot of what the informants describe corresponds to Heelas and Woodheads theories of "subjective life spirituality" it is not relevant to talk about a "spiritual revolution". However, according to Beckford´s theories about religion as a "cultural resource" it can be described as a kind of new spirituality which is used in order to act and think global. The individuals use religion and spirituality as a cultural resource in their formation of a larger cosmopolitan interpretation of life.