Thesis (M.A.)--Trinity International University, 2007. / Abstract. Includes bibliographical references (leaves 151-155).

Thesis (M.A.)--Trinity International University, 2007. / Abstract. Includes bibliographical references (leaves 151-155).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 75-77).

Thesis (M.A.)--Trinity Evangelical Divinity School, 2005. / Abstract. Includes bibliographical references (leaves 75-77).

Thesis (Ph.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 364-379) and index.

Bioethics deals with the ethical problems arising from the developments in life sciences and biotechnologies. Western autonomy-based philosophical framework has dominated the approach of mainstream Bioethics. Yet, many of the assumptions implicit in the Western framework that makes claim to universal validity may not be shared by non-western cultures. Moral pluralism poses a challenge to a common bioethics. Pluralism is understood as a descriptive term, which refers to the existence of different outlooks - moral or religious in a given society. It is simply another word for diversity. Within most western societies, the principle of autonomy sometimes implies that every person has an atomistic right to self-determination. In most African culture, however, the person is viewed as a relational self, one whom social relationships and inter-dependence rather than individualism provide the basis for moral decisions. Through a critical analysis of the Principles of Biomedical Ethics by Tom L. Beauchamp and James F. Childress; the Foundations of Bioethics by H. Tristram Engelhardt, Jr.; and the Morality of Pluralism by John Kekes, the author addresses two challenges. The first one concerns the possibility and desirability of a common bioethical framework in a society with a diversity of moral visions. The second deals with what could be the contribution of African thought, philosophy, and culture to such a project. By exploring some of the worldviews of the Igbo of South-eastern Nigeria, the author shows that different cultures have different significances in bioethical analysis. He argues that an acceptable bioethical framework should be sensitive to the cultural realities of the people where it is employed and contextual in its application. At the same time, it should take account of the common morality feature of human experience. He formulates three prima facie common morality principles as meeting the challenge of Bioethics within the African context.

<p>Bioethics deals with the ethical problems arising from the developments in life sciences and biotechnologies. Western autonomy-based philosophical framework has dominated the approach of mainstream Bioethics. Yet, many of the assumptions implicit in the Western framework that makes claim to universal validity may not be shared by non-western cultures. Moral pluralism poses a challenge to a common bioethics. Pluralism is understood as a descriptive term, which refers to the existence of different outlooks - moral or religious in a given society. It is simply another word for diversity.</p><p>Within most western societies, the principle of autonomy sometimes implies that every person has an atomistic right to self-determination. In most African culture, however, the person is viewed as a relational self, one whom social relationships and inter-dependence rather than individualism provide the basis for moral decisions. </p><p>Through a critical analysis of the <i>Principles of Biomedical Ethics</i> by Tom L. Beauchamp and James F. Childress; the <i>Foundations of Bioethics</i> by H. Tristram Engelhardt, Jr.; and the <i>Morality of Pluralism</i> by John Kekes, the author addresses two challenges. The first one concerns the possibility and desirability of a common bioethical framework in a society with a diversity of moral visions. The second deals with what could be the contribution of African thought, philosophy, and culture to such a project. </p><p>By exploring some of the worldviews of the Igbo of South-eastern Nigeria, the author shows that different cultures have different significances in bioethical analysis. He argues that an acceptable bioethical framework should be sensitive to the cultural realities of the people where it is employed and contextual in its application. At the same time, it should take account of the common morality feature of human experience. He formulates three prima facie common morality principles as meeting the challenge of Bioethics within the African context.</p>

Dans les années 1870, Émile Zola bénéficia d’une popularité exceptionnelle en Russie, comptant parmi les auteurs étrangers les plus lus. Nous nous proposons d’écrire précisément dans notre thèse l’histoire de cette extraordinaire rencontre franco-russe en nous appuyant sur des documents majoritairement inédits en français.Dans la première partie de cette étude, nous voyons que Zola se trouvait encore à l’heure difficile des débuts lorsqu’il fit la connaissance, en 1872, d’Ivan Turgenev. L’écrivain russe promit de lui trouver un engagement en Russie. Il négocia avec Mihail Stasulevič, le directeur de l’une des principales revues libérales de Saint-Pétersbourg. En 1875, au vu des premières critiques russes très favorables au romancier français, Stasulevič se laissa convaincre de recruter Zola au Messager de l’Europe comme correspondant parisien. Anna Engelhardt, la traductrice attitrée de Zola au Messager de l’Europe, joua un rôle clé dans son triomphe en Russie.Dans la seconde partie, nous analysons la correspondance échangée entre Zola, Turgenev et Stasulevič pendant près de dix ans, que nous avons intégralement reconstituée et traduite en français, pour établir précisément l’histoire de la collaboration d’Émile Zola au Messager de l’Europe. Les soixante-quatre textes que Zola composa à destination du lectorat russe – les Lettres parisiennes – sont présentés chronologiquement, rythmant notre lecture de la correspondance à trois voix. Régulièrement, les critiques russes émises en réaction aux écrits zoliens viennent enrichir notre réflexion.Cette approche nous permet d’évaluer objectivement quelle fut en son temps la réception de l’oeuvre d’Émile Zola en Russie. / In the 1870’s, Émile Zola enjoyed exceptional popularity in Russia, counting among the most read foreign authors. In the context of this thesis, we propose to write the precise story of this extraordinary Franco-Russian encounter, relying on mostly unpublished documents in French.In the first part of this study, we see that Zola was in an awkward situation when he made Ivan Turgenev’s acquaintance in 1872. The Russian writer offered his aid, promising to find a commitment for him in Russia. He negotiated to this end with the director of one of the leading liberal reviews of Saint-Petersburg, Mihail Stasulevič. In 1875, in view of the first Russian critical appreciations which were very favourable to the French writer, Stasulevič was persuaded to recruit Zola in "Вестник Европы" [The Herald of Europe], as Parisian correspondent. Anna Engelhardt, who was one of the first Russian critics to focus on Zola, played a key role in his triumph by becoming his official translator at the Herald of Europe.In the second part, we analyze the correspondence exchanged between Zola, Turgenev and Stasulevič for nearly ten years, which we have entirely reconstituted and translated into French, to establish the detailed story of Emile Zola’s collaboration to the Herald of Europe. The sixty four texts which Zola composed for the Russian readership, the Parisian Letters, are presented chronologically, punctuating our reading of the tripartite correspondence. Regularly, the Russian critical appreciations ventured in response to Zola’s publications come to enrich our reflection.This approach allows us to estimate objectively which was the reception of Emile Zola's work in Russia at this time.

This thesis discusses how to enhance the public discussion of moral and political questions. Enhancing public ‘deliberation’ is desirable since it provides citizens with influence, it enables coming to an understanding, and it ensures legitimacy. The concept of ethico-political judgment, with its two conditions, is elaborated on as an ideal that suggests how we should deliberate. In order to understand how we actually deliberate, an empirical inquiry into the public discourse on prenatal diagnosis and screening in the Netherlands and Sweden is conducted. On the basis of Kant’s ethics and his theory of the faculty of judgment, the two conditions for public deliberation are developed. These conditions are the giving of and asking for normative reasons as well as aiming at impartiality of judgment. Normative reasons are prescriptive, universal, and internal and these are related to Kant’s ethics. Impartiality is related to Kant’s ‘enlarged thought’, to think from the standpoint of others, as well as Kant’s practical philosophy. We need to think from the standpoints of others in order to consider whether or not the principle of our action applies to all. Four thematic foci in the public discourse on prenatal diagnosis are investigated – the unborn life, attitudes toward the disabled, implications of new choices, and the limits of medicine. The conclusion is that – if we wish to enhance public deliberation on the basis of the two conditions of ethico-political judgment – we should deal with both interpretive differences over universal principles (such as respect for autonomy and human dignity) and varying representations of ‘the other’ (such as the fetus, disabled persons, mothers-to-be, and future parents). / I denna avhandling diskuteras hur offentlig diskussion kring moraliska och politiska frågor kan intensifieras. Att intensifiera offentlig diskussion är önskvärt för att ge medborgare inflytande, för att främja förståelse och för att skapa legitimitet. Begreppet etisk-politisk bedömning utvecklas som ett ideal för hur vi bör diskutera. För att undersöka hur vi faktiskt diskuterar görs en empirisk undersökning av det offentliga samtalet om fosterdiagnostik i Nederländerna och Sverige. Med utgångspunkt i Kants etik och hans teori om omdömesförmågan utvecklas två villkor för offentlig diskussion. Dessa villkor är att ge och efterfråga normativa skäl och att sträva efter opartiskhet av omdömesförmågan. Normativa skäl är preskriptiva, universella och interna. Begreppet utvecklas utifrån Kants etik. Opartiskhet baseras på Kants ’utvidgade tänkande’: att tänka utifrån andras perspektiv. Denna idé relateras till Kants praktiska filosofi. Det ’utvidgade tänkandet’ innebär att vi tar ställning till om principen som vi väljer för en handling gäller alla. Fyra teman i det offentliga samtalet om fosterdiagnostik analyseras – det ofödda livet, attityder gentemot handikappade, implikationer av nya val och den medicinska praktikens gränser. Slutsatsen är att om vi önskar intensifiera offentlig diskussion med utgångspunkt i de två villkor som utvecklas, bör vi ta itu med tolkningsskillnader när det gäller universella principer (som respekt för autonomi och människovärde) samt olika representationer av ’den andra’ (som fostret, handikappade, gravida kvinnor och blivande föräldrar).

Uppsatsen fungerar som en fallstudie vars syfte är att bidra till förståelse för musikens funktion inom högtidliga ritualer i Sverige under 1700-talets första hälft. Ämnet som uppsatsen behandlar är den tillfällesmusik som framfördes under ärkebiskop Matthias Steuchius (1644–1730) begravning i Uppsala domkyrka år 1730, och hur den komponerades för att passa tillfället. Uppsalas musikliv var vid denna tid präglat av den starka kopplingen mellan kyrka, stad och akademi. Stadens musikdirektör titulerades director musices och var domkyrkoorganist och ledare över det Kungliga Akademiska kapellet. Vid detta tillfälle förfogade Hinrich Christoph Engelhardt (1694–1765) över tjänsten, och det var han som komponerade begravningsstycket som återfinns i Engelhardtsamlingen i Lunds universitet. Uppsatsen baseras på två primärkällor: stämmaterialet i Engelhardts autograf och den tryckta likpredikan som skrevs och framfördes under begravningen av kyrkoherde Jöran A. Nordberg. Studien innehåller en edition av autografen, vilken legat till grund för musikanalysen. I analysen presenteras en hypotes om hur Engelhardt gick till väga för att skriva ett stycke som både kunde uttrycka klagan och tröst, men som också var passande för en ståndspersons begravning. Genom att analysera partituret med utgångspunkt i Carl Dahlhaus genreteoretiska perspektiv samt tidigare forskning om musikaliska normer från 1600- och 1700-talen dras slutsatsen att Engelhardt till att börja med tonsatt en enklare aria för sopran och basso continuo, för att sedan framställa en orkesterbearbetning med utsmyckande ornament med syfte att tillskriva stycket högre dignitet.