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I denna studie undersöks socialsekreterarens moraliska värderingar och resonemang i en situation där polis kräver henne på sekretessbelagd information om en klient med utvisningsbeslut. Studien är genomförd med en kvalitativ vinjettmetod där 10 respondenter, samtliga yrkesverksamma socialsekreterare, tagit del av ett fiktivt fall och utifrån detta besvarat ett tiotal frågor kring värderingar, dilemman och beslutsfattande. Data har analyserats med hjälp av en innehållsanalys. Analysen har genomförts genom Zygmunt Bauman och Tim May ́s  teori om ansvar och moraliskt handlande samt Simone de Beauvoirs teori om människans utövande av frihet. Resultatet visar att samtliga respondenter ställer sig kritiska till polisens order samt upplever en konflikt mellan personliga värderingar och arbetsplikt. Majoriteten uppger att de skulle sätta sina personliga värderingar åt sidan och i första hand agera utifrån vad de anser vara arbetsplikten. Flertalet beskriver samtidigt kompromissande strategier, där deras personliga värderingar får ta plats genom tysta och individuella motståndsstrategier, för att på så vis kringgå det upplevda moraliska dilemmat. Resultatet visar sammanfattningsvis på en stor variation i socialsekreterarens handlande och uppfattning av personligt och yrkesmässigt ansvar, samt upplevelse av frihet. / In this study, the social worker ́s moral values and reasoning are investigated in a situation where the police require her to handle out secret classified information about a client with deportation decisions. The study was conducted with a qualitative vignette method in which10 respondents, all working social workers at the social services, responded to a fictitiou scase, answering ten questions about values, dilemmas and decision-making. Data has been analyzed using a content analysis. The analysis was carried out through Zygmunt Bauman and Tim May's theory of man ́s moral action as well as Simone de Beauvoir's theory of man'sexercise of freedom. The result shows that all respondents are critical to the police's orders and they all experience a conflict between personal values and work obligations. The majority state that they would put aside their personal values and primarily act on basis ofwhat they consider to be the duty to work. at the same time the majority describe compromising strategies, where they let their personal values take place through silent and individual resistance strategies, in order to bypass the perceived moral dilemma. Inconclusion, the results show a great variation in the social workers actions and perception ofpersonal and professional responsibility and their freedom.

Thèse de doctorat : Faculté des Lettres : Lund : 1989.

Candacės Bushnell romanai atskleidžia šiuolaikinės moters tapatybės problemas. Romanų veikėja Kerė Bradšo atspindi nepriklausomą, savo vienišumu patenkiną moterį, kuriai vyras reikalingas tik tam, kad pildytų jos užgaidas. Be to, Kerė yra moteris, kuriai mada padeda atskleisti jos asmenybę. Šiuolaikinė moterų literatūra turi tikslą ne tik suteikti savo skaitytojams gerų emocijų, bet ir apibrėžti šiuolaikines moterų, ieškančių savosios asmenybės, problemas. / The novels written by Candace Bushnell reveal the problems of identity of a contemporary woman. The female character of the novels, Carrie Bradshaw, represents an independent woman who is satisfied being single and needs a man only to fulfil her desires. Moreover, Carrie is a fashion-oriented female; through fashion, she shows her individuality. Contemporary women’s literature has the goal not only to entertain its readers but also to define the contemporary problems that female face when they seek for self- identity.

Cette thèse a pour ambition de résoudre le problème central de la philosophie morale et politique qu'est celui du consentement à la soumission par la construction d'un concept philosophique de soumission et par la résolution du problème dans le cadre de la soumission féminine. Nous montrons 1/ que l'étude de la soumission est nécessaire à une théorie du pouvoir, qu'elle implique de changer de perspective pour adopter le point de vue de ceux sur qui le pouvoir s'exerce et décrire leur expérience, mais qu'elle semble contradictoire avec la liberté naturelle des individus; 2/ que lorsque l'on restreint l'analyse du problème du consentement à la soumission à la façon dont il se pose dans le cadre des rapports homme-femme, il est impossible de tenir ensemble le concept de consentement et celui de soumission. Si l'on adopte une perspective libérale, le consentement de l'agent prévaut et dissout la soumission dans sa spécificité; si, au contraire, l'on insiste sur la dimension structurelle de la soumission féminine, le consentement n'apparaît que comme un manifestation de la fausse conscience des opprimées; 3/ qu'en surmontant la dichotomie entre individu et structure par les apports de la théorie économique et de la philosophie beauvoirienne, le consentement à la soumission n'apparaît plus comme une contradiction mais comme un choix rationnel des femmes qui s'explique par leur situation et l'ambiguïté de leur existence. La soumission est fondée sur un consentement mais qui diffère du consentement juridique du libéralisme et, ainsi, n'est pas contradictoire avec la réalité de l'oppression qui se joue dans ce consentement même. / This dissertation aims at resolving a central problem in moral and political philosophy, the problem of consenting to one' own submission, by building a philosophical concept of submission and resolving of the problem in the specific context of female submission. We argue that 1/ studying submission is crucial for a theory of power, that it implies a change of perspective in order to adopt the stand point of those on whom power is exerted and to describe their experience, but that such a study seems at odds with the natural freedom of individual; 2/ when one narrows the analysis to the problem of consent to submission in the context of male/female relations, it is impossible to hold together the concept of consent and the concept of submission. From a liberal perspective, the agent's consent prevails and dissolves submission in its specificity; conversely, when emphasizing the structural dimension of female submission, consent only appears as a demonstration of the false consciousness of the oppressed; 3/when one overcomes the agency/structure dichotomy through the methods and results of economic theory and Beauvoir's philosophy, consent to submission stops appearing as a contradiction, and is instead revealed as a rational choice of women, explained by their situation and the ambiguity of their existence. Submission is thus founded by a consent -a consent that is not the liberal legal consent and, as such, is not contradictory to the reality of the oppression at stake in this very consent.

This paper studies the theological anthropologies of the Catholic thinkers Alice von Hildebrand and Margaret Harper McCarthy. I place my research of these two theologians, categorized as religiously conservative thinkers, among other contemporary research on women in traditional religions by using types of agencies inspired by researchers such as Phyllis Mack, Talal Asad and Saba Mahmood. This paper analyzes how the two theologians construct their anthropologies, systems that see man in a relationship with a God-given order that dictates the role of freedom and responsibility in both the relationship with fellow human beings and his or her teleological goals. I argue that this anthropology comes from their reading of biblical passages and interpretations of real life experiences that break with secular, liberal and individualist patterns of thought. Using a hermeneutics aware of the tensions between secular readings of religious texts and readings that focuses on a self-transcendence, I present a reading of the theologians' systems of thought as a balancing act between liberal and poststructuralist feminist critiques. I argue that both Hildebrand and McCarthy reject the liberal and poststructuralist anthropologies because of their conviction that the liberal and poststructuralist anthropology is inadequate by not addressing the ontological reality of the human complementarity of the sexes. I also identify a tension in the theologians critique of feminism and what I take to be a dialectic between criticizing and appropriating feminist goals for women.

En Cinco horas con Mario, Delibes nos cuenta la historia de una Carmen que representa al sector conservador de la España de la época. Sin embargo, si profundizamos en el texto también nos vamos a encontrar a una Carmen que se rebela y que es víctima del franquismo. Esta tesina tiene como propósito demostrar que en el texto de Delibes va a aparecer una Carmen multifacética que hará que la novela consiga reflejar desde distintos puntos de vista la situación social en la que la mujer se vio envuelta durante el periodo franquista. / In Cinco horas con Mario, Delibes tells us the story of a Carmen who represents the conservative sector of Spain at the time. However, if we delve into the text we will also find a Carmen who rebels and is a victim of Francoism. The purpose of this thesis is to show that a multifaceted Carmen will appear in Delibes' text which will make the novel reflect the social situation in which women were involved during the Franco period from different points of view.

Comment Le Deuxième sexe de Simone de Beauvoir a-t-il été perçu en Serbie lors de sa traduction en 1982? A travers la théorie de réception de Hans Robert Jauss (1978) et une enquête sur terrain qui nous a permis de rencontrer des professeurs, des lecteurs et des lectrices, cette analyse permet de comprendre comment cette œuvre, qui a suscité une vive polémique en France, a été et est encore reçue dans une société qui fut longtemps patriarcale. Dans une première étape, cette étude présente brièvement la réception de l'essai en France, en Allemagne, en Suisse, en Espagne et en Russie. Dans un second temps, elle se concentre sur la réception de l'ouvrage en Serbie et sur la perception de l'œuvre par des femmes serbes des années 1980 et de la génération d'aujourd'hui. Notre mémoire s'intéresse également à la manière dont les conditions sociales vécues par les femmes on pu influencer la réception du Deuxième sexe et permet d'observer comment l'essai a accompagné des femmes dans l'évolution de la société serbe.

The aim of this essay is to deepen the philosophical feminist discussion of the concepts sex and gender by doing a new reading of Simone de Beauvoir's The Second Sex. The analysis takes its point of departure from Judith Butler's "Sex and gender in Simone de Beauvoir's Second Sex" (1986) and Moira Gatens' "On Beauvoir and biology: a second look" (2003). This means that my overall inquiry is opened up by the question if, and in that case how, The Second Sex can be said to offer other interpretations than those presented by Butler and Gatens. I analyze Butler and Gatens' interpretations in terms of how their arguments are built up, in order to lay out the ground for my own, alternative reading. I formulate two questions, related to my initial analysis of Butler and Gatens: Does Beauvoir make a distinction between nature and culture which effects the understanding of the existent as a sexed, situated being? What implication does her existential-phenomenological perspective have for the image of the body and the creation of meaning? My reading suggests that Beauvoir's existential-phenomenological perspective can illuminate the concept of gender through pointing out how the beings of woman and man are rooted in, and develop out of, humanity's quest for being. This is a theme I find rather undeveloped in Butler and Gatens' articles. The sexed, bodily being of the subject is actualized as the source of meaning in this primary quest. Body and sexuality make up the expression of the existent, and therefore must be studied with regards to how meaning is created and carried out by them. I argue that Beauvoir's ideas of corporeality, disclosing of being and transcendence deepen the concept of gender in giving an ontological context to the beings of woman and man. I also claim that gender, in itself, is a useful concept in designating the dynamic, contingent and culturally dependent quality of these beings. This does not support, however, the view that Beauvoir makes a sex/gender distinction along the lines of a separation of nature and culture. The relevance of gender lies in its ability to highlight that the beings of woman and man manifest certain characters.

This dissertation examines relational models of selfhood cross-culturally through the work of G. W. F. Hegel, Simone de Beauvoir, and Nishida Kitarō. In the master-slave section of the Phenomenology of Spirit, Hegel states that the self becomes aware of itself only through the presence of the Other. In this encounter, consciousness discovers that the Other can be a source of recognition (Anerkennung). I turn to the work of Beauvoir and Nishida because they further develop Hegel's notion of recognition through their insistence that the face-to-face relationship that incites self-knowledge is mediated by social-historical events and discourses. Fundamentally, they make Hegel's notion of recognition more concrete, thus giving the reader of the master-slave dialectic an idea of the broader implications of Hegel's view. While Nishida uses few examples to illustrate the determinacy of the historical field of relations, Beauvoir's The Second Sex is full of such descriptions, thus offering the reader of Nishida an illustration of the "historical world" that includes dimensions of constituted and constituting forces. Nishida's metaphor of the self as a place of interaction, or basho, in turn, is useful to the reader of Beauvoir who attempts to picture a self that is a project "toward the other." Moreover, their discussions of agency are weighted toward the perspective of the self in the case of Beauvoir and toward the side of the world for Nishida. Ultimately, this difference can be viewed as grounding the distinct ways in which the authors conceive of ethics. Lastly, both authors attribute ethical action to self-surpassing. However, for Beauvoir, the surpassing of one's individuality leads to the transformation of self-other relations through the mutual recognition of freedom, while Nishida's self-surpassing entails seeking a new locus of ethical action, i.e. absolute nothingness.