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Thesis (MPhil)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: The business world has seemingly become hit by, or perhaps it has been more exposed of its unethical and morally bad decisions and procedures. One just has to follow the businessrelated issues and one becomes aware of events of corruption, greed, fraud, embezzlement, theft, nepotism and so forth. This is not just an occurrence in South Africa, but a global phenomenon. However, as South Africa approaches its tenth year of democracy, and the move towards the realization of our President's vision of an African Renaissance, there is an increasing awareness that a commitment to management by acceptable values is needed to remove negativity around management processes and practices in South Africa. We have to move to a culture of management where people are the central aspect around which good management revolves. As the forerunners of The African Renaissance, we need to engage with the concept of "Ubuntu", and truly realize that value-management is really that - being people through other people. We need to accept that we should be people driven, inclusive of every single person to be able to achieve the goals we set out for our companies. Emotional intelligence is vital if one bases a style of management on a people directed goals and orientations. When we look at each other through empathetic eyes this allows for consideration of others and ultimately allows for positive change and growth in an organization. To be able to move effectively towards such a management style is not as easy as discarding a predominantly Eurocentric style and embracing an African one. There is the element of human beings that plays a vital role. The values of an individual, the norms and beliefs that that individual holds dear, is pivotal to the structure of organizational culture. It is the stance of this thesis that each individual is responsible, in one way or another, for the structure and make up of the organizational culture of which it is a part. This thesis looks at research in this regard and how the findings could be applied in the South African corporate world to help facilitate effective transformation. / AFRIKAANSE OPSOMMING: Die besigheidswêreld word oënskynlik gebombardeer - of moontlik word dit net meer blootgestel aan die onetiese en moreel verkeerde besluite en prosedures. Dit is slegs nodig om te let op besigheidsaangeleenthede om gevalle van korrupsie, bedrog, hebsug, diefstal, nepotisme, en so voorts te bespeur. Bogenoemde gevalle kom nie slegs voor in Suid Afrika nie, maar is 'n universele verskynsel. Soos Suid Afrika sy tiende jaar van Demokrasie nader en daar 'n beweging is in die rigting van ons President se visie vir 'n Afrika Renaissance, is daar 'n toenemende bewuswording van die feit dat toewyding aan bestuur deur (aanneemlike) waardes noodsaaklik is om negatiwiteit rondom bestuurprosesse en - praktyke in Suid Afrika te verwyder. Ons moet ons beywer om te beweeg na 'n kultuur van bestuur waar individue die fokuspunt is te midde van voortreflike bestuurstyle. As die voorlopers van die Afrika Rennaissance moet ons meer verbind wees tot die konsep van "Ubuntu" en werklik besef dat waarde-bestuur inderwaarheid mens-gesentreerd behoort te wees. Ons moet die uitdagings aanvaar om gedissiplineerd op te tree en sorg te dra dat alle mylpale, wat deur die maatskappy daargestel word bereik word deur die optimale benutting van elke individu binne die maatskappy. Emosienele intelligensie is van die uiterste belang as die besigstyl gefundeer is op die beginsel van mens-gerigte doelwitte en ingesteldhede. Daar moet 'n kultuur gekweek word van empatie en konsiderasie vir ons medemens, wat uiteindelik positiewe veranderinge en groei binne die maatskappy sal bevorder. Om effektief in die rigting van so 'n bestuurstyl te beweeg, is nie bloot 'n geval van wegdoen met 'n oorwegend Eurosentriese styl en die aagryp van 'n Afrika - styl nie. Die menslike faktor speel'n beslissende rol. Die waardes van 'n individu, die norme en oortuigings wat vir hom of haar belangrik is, is van deurslaggewende belang vir die struktuur van organisatoriese kultuur. Hierdie tesis ondersoek narvorsing in hierdie verband en kyk hoe die bevindinge toegepas kan word in die Suid Afrikaanse korporatiewe wêreld om effektiewe transformasie te help fasiliteer.

Assignment (MPhil)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: This study was undertaken to evaluate whether a mentally competent mature human being, who is suffering an intolerable, irremediable existence resulting from an incurable agonising or devastating paralysing disease; has a moral, personal and civic right to end that life or have it ended by requesting assistance in meeting death in a humane, compassionate and dignified manner. ~ The righteousness of such assistance can only be gauged if it follows the repeated and voluntary request of someone who is presently not suffering from any psychiatric disorder, is presently mentally competent or had made such a written or verbal witnessed advance directive while mentally competent to do so. ~ This study will not deal with assistance in dying either active or passive which is performed on severely mentally and physically handicapped new-born babies with scant prospect of survival; nor with euthanasia for the relief of malignant or paralysing disease in those with life-long [anoxic, congenital, inflammatory or traumatic] mental incompetencies who have never had decision-making capacity. ~ This study will not address issues of aid-in-dying for mentally incompetent persons suffering from senile dementia, Alzheimer's disease, or permanent vegetative states due to brain pathology following anoxic, circulatory, infective, malignant or traumatic events, who have not made advance directives and who had never stated preferences concerning assisted euthanasia. The aim of this study is to outline the moral case advanced by those in favour of legalising Voluntary Assisted Euthanasia [VAE] also called Assisted Euthanasia [AE] and to develop ethically sound and practical proposals for policy and actions contributing towards the resolution of the moral dilemma faced daily by doctors when asked by mentally competent patients suffering from irremediable malignant or paralysing diseases or the agonising symptoms of end-stage Acquired Immune Deficiency Syndrome (AIDS) for assistance to end their lives. }ii> This study will cover and discuss the more important objections of those opposed to the legalising of assisted suicide for mentally-competent terminal patients who are irremediably suffering in their bodies or from dehumanising incurable endstage paralysing diseases and are near to an inevitable death. }ii> The insights of philosophers, theologians, physicians and sociologists on the subject of suicide and aid-in-dying, have been researched in the extensive literature that exists (both in print and in cyberspace) on these subjects and are presented with the study. }ii> The study tries to show that a competent adult in certain grim circumstances should have an inalienable human right, if not a constitutional one, to request assisted euthanasia or aid-in-dying or assistance in ending their lives. }ii> Such assistance must be subject to peer review, after careful assessment by a multidisciplinary team in the healing [both physical and spiritual] professions This paper will try to determine whether the actionalisation of voluntary assisted suicide or assisted euthanasia is murder or an act of compassion and empathy performed out of respect for a fellow human being's autonomy and in deference to their right to self-determination and self-realisation. ~ The relevance of this situation is that aid-in-dying is becoming one of the major, moral, religious, philosophical and bio-medical dilemmas at this time. ~ The author's position is that it is neither just nor ethical to prevent a mentallycompetent human being, who is tormented by agonising, incurable terminal physical or irremediable paralysing disease, from deciding to chose to die when he/she can no longer bear the torment and asking for professional assistance to effect this. This relief should be given not only to those who are able to make an enduring, informed contemporaneous decision, but also to those who [when they still had decision-making capacity] had previously made a considered informed advance directive about the use of ordinary and extraordinary medical methods of sustaining a life that had become merely an existence. / AFRIKAANSE OPSOMMING: Die studie is onderneem om te evalueer of 'n bevoegde, volwasse mens wat 'n onverduurbare en ongeneesbare bestaan het a.g.v. 'n ongeneesbare, folterende of vernietigende siekte, 'n morele, persoonlike of burgerlike reg het om daardie lewe te beeïndig of hulp te vra om dit te laat beeïndig, ten einde die dood op 'n menswaardige wyse tegemoet te gaan. ~ Die regverdigbaarheid van bogenoemde hulp kan slegs bepaal word as dit volg op die herhaalde en vrywillige versoeke van iemand wat nie, wanneer hy/sy dit versoek, ly aan 'n geestessiekte nie, wat bevoeg is of wat so 'n geskrewe of mondelinge versoek, met getuies, gemaak het terwyl die persoon kompetent was. ~ Die studie handel nie oor bystand-in-sterfte, aktief of passief, waar dit uitgevoer word op fisies of psigies ernstig gestremde pasgebore babas met 'n skrale kans op oorlewing nie; ook nie oor genadedood ter verligting van kwaadaardige of verlammende siekte in diegene met lewenslange [anoksiese, kongenitale, inflammatoriese of traumatiese] geestelike ongesteldhede, wat nog nooit besluitnemende kapasiteit gehad het nie. ~ Die studie ondersoek nie gevalle van bystand-met-sterfte waar inkompetente persone wat ly aan seniliteit, Alzheimer se siekte, of permanente vegetatiewe toestande a.g.v. brein patologie n.a.v. anoksiese, sirkulatoriese, infektiewe, kwaadaardige of traumatiese gebeure, nie direk gevra het vir genadedood of nooit die voorkeur vir geassisteerde genadedood uitgespreek het nie. Die doel van hierdie studie is om die morele saak van diegene ten gunste van die wettiging van Vrywillige Geassisteerde Genadedood, ook bekend as Geassisteerde Genadedood, te stel en om praktiese sowel as eties verantwoordbare voorstelle te maak vir beleid en optrede wat kan bydra tot die oplos van die morele dilemma wat dokters daagliks in die gesig staar wanneer hulle deur geestelik bevoegde pasiënte wat ly aan ongeneesbare, kwaadaardige of verlammende siektes, of die folterende simptome van die finale stadium van Verworwe Immuniteits Gebrek Sindroom [VIGS], gevra word vir bystand in die beeïndiging van hulle lewens. ~ Die studie sal die belangriker besware van diegene aanspreek wat teen die wettiging is van geassisteerde genadedood vir geestelik bevoegde terminale pasiënte wat ongeneesbaar ly of van dehumaniserende ongeneesbare finale stadium siektes en wat naby is aan 'n onafwendbare dood. ~ Die insigte van filosowe, teoloë, dokters en sosioloë oor bystand-met-sterfte en selfmoord, is nagevors in die wye literatuur beskikbaar is (beide in druk en kuberruimte) oor hierdie onderwerpe en word saam met die studie angebied. ~ Die studie probeer aantoon dat 'n bevoegde volwassene in sekere erge omstandighede 'n onvervreembare mensereg, indien nie 'n konstitusionele reg nie, behoort te hê om bystand tydens genadedood te versoek. ~ Sulke bystand moet onderworpe wees aan groepsevaluasie, na versigtige ondersoek deur 'n multi-dissiplinêre span in die gesondheidsprofessies [beide fisies en psigies]. Die studie sal probeer bepaal of die uitvoering van vrywillige geassisteerde selfmoord of geassisteerde genadedood moord is, of 'n aksie van empatie, uitgevoer uit respek vir 'n medemens se outonomie, sy/haar reg tot selfdeterminasie en self-realisasie. )lo- Die relevansie van hierdie situasie lê daarin dat bystand-met-sterfte besig is om een van die belangrikste morele, religieuse, filosofiese en biomediese dilemmas van ons tyd te word. )lo- Die outeur se posisie is dat dit nie regverdig of eties is om te verhoed dat 'n geestelik bevoegde mens, wat ly aan folterende, ongeneesbare terminale fisiese of ongeneesbare verlammende siekte, self kies om te sterf wanneer hy/sy nie meer die lyding kan verdra nie en vir professionele bystand vra om dit uit te voer. Die verligting behoort gegee te word, nie net aan diegene wat in staat is om 'n bindende en ingeligte besluit te maak nie, maar ook aan -diegene wat [toe hulle nog besluitnemende kapasitiet gehad het] vroeër 'n oorweegde, ingeligte vroegtydige versoek gemaak het aangaande die gebruik van gewone en buitengewone mediese metodes vir die verlenging van 'n lewe wat bloot 'n bestaan geword het.

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: Suicide is a truly philosophical problem. Judging whether life is or not worth living amounts to answering the fundamental question of philosophy. In Africa, suicide is not uncommon as evidenced by the Botswana experience. Suicide acts are the forefront of the daily existence even today. Suicide is felt in different areas of Botswana and while the study draws heavily on Africa especially Botswana, reference is also made to countries outside Africa. Hence, suicide in this thesis is not addressed in a restrictive manner. But its manifestation in essence is assessed in a general mode. This implies that the escalation of suicide is viewed from the sociological, psychological and philosophical implications. Although it is not easy to accept and live with suicide, people are beginning to accommodate it as an inevitable concept. However, the family and friends of a person who has committed suicide still feels ashamed, humiliated and sometimes guilty. The aim of this assignment is to analyse and evaluate the moral argument for and against suicide and to focus on the moral implications of committing suicide. While agreeing that individuals' autonomy are personal, the writer tries to suggest a way out of this self-destruction (suicide) which is just a means to an end and not an end in itself. The writer in the concluding chapter tries to explore the pros and cons of suicide, and comes up with the conclusion that the right to live should be given attention than the right to die, at least to preserve its generations which all creatures strive for. Areas of focus: • The concept of Suicide • The nature and incidence of Suicide. • Arguments in favour of Suicide • Arguments against Suicide • The Suicide I Euthanasia Debate / AFRIKAANSE OPSOMMING: Selfmoord is 'n ware filosofiese probleem. Om te oordeel of 'n lewe die moeite werd is om gelewe te word, vereis 'n antwoord op 'n fundamentele vraag van filosofie. In Afrika is selfmoord nie ongewoon nie, soos gesien in die geval van Botswana. Selfmoord kom baie algemeen daar voor. Selfmoord word aangetref in verskeie areas in Botswana, en, alhoewel die studie fokus op Afrika - en spesifiek Botswana, word daar ook verwys na lande buite Afrika. Maar die manifestasie daarvan word in essensie en in die algemeen aangespreek. Dit beteken dat die toename in selfmoord in terme van die verskynsel se sosiologiese, sielkundige en filosofiese implikasies aangespreek word. Alhoewel dit nie maklik is on selfmoord te aanvaar en mee saam te leef nie, begin mense dit aanvaar as 'n onvermydelike verskynsel. Maar die familie van 'n persoon wat selfmoord gepleeg het voel steeds skaam, verneder en soms skuldig. Die doel van hierdie werkstuk is om die argumente vir en teen selfmoord te analiseer, te evalueer, en om te fokus op die morele implikasies van selfmoord. Alhoewel die outeur saamstem dat individue outonoom is, word sterk teen die morele aanvaarbaarheid van selfmoord geargumenteer. In die gevolgtrekking ondersoek die outeur die voordele en nadele van selfmoord en eindig met die bevinding dat die reg tot lewe meer aandag behoort te kry as die sg. reg om te sterf. Areas waarop gefokus word: • Die konsep "selfmoord" as sodanig • Die aard van selfmoord en (hoe algemeen dit voorkom.) • Argumente ten gunste van selfmoord • Argumente teen selfmoord • Die selfmoord -genadedood debat

Thesis (PhD)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: Moral theories on abortion are often regarded as mutually exclusive. On the one hand, pro-life advocates maintain that abortion is always morally wrong, for life is sacred from its very beginning. On the other hand, the extreme liberal view advocated by the absolute pro-ehoieers claims that the unborn is not a person and has no moral standing. On this view there is no conflict of rights; women have the right to dispose of their body as they wish. Therefore, killing a non-person is always permissible. In between the two extreme views, some moral philosophers argue that a 'pre-sentient' embryo or fetus cannot be harmed because it lacks the ability to feel pain or pleasure, for it is 'sentience' that endows a living entity (human and non-human) with moral considerability. Therefore, abortion of a pre-sentient embryo or fetus is permissible. Neurophilosophy rests a philosophical conclusion on neurological premises. In other words, to be tenable sentientism - the claim that sentience endows an entity with moral standing - needs robust neurobiological evidence. The question is, then: What is the basic neuroanatomical and neurophysiological apparatus required to be sentient? The answer to that question requires a fair understanding of the evolution, anatomy and function of the brain. The exploration thereof shows quite convincingly that the advocates of sentientism do not provide convincing arguments to root their theory in neurobiological facts. Their claims rest rather on emotions and on behaviours that look like a reaction to pain. The other shortcoming of sentientism is that it fails to distinguish pain from suffering, and that as a utilitarian moral theory it considers only the alleged pain of the aborted sentient fetus and disregards the pregnant woman's pain and suffering. And, finally, sentientism leaves out of our moral consideration living and non-living entities that deserve moral respect. The main thrust of the dissertation is that the argument of sentience as its advocates present it has no neurophilosophical grounds. Therefore, the argument from sentience is not a convincing argument in favour or against abortion. / AFRIKAANSE OPSOMMING: Morele teorieë wat handeloor aborsie word dikwels as wedersyds uitsluitend beskou. "Pro-life" kampvegters hou oor die algemeen vol dat aborsie onder alle omstandighede moreel veroordeelbaar is, omdat die lewe van meet af heilig is. Daarteenoor hou die ekstreem-liberale oogpunt, wat deur "Pro-choice" voorstaanders ingeneem word, vol dat die ongeborene nie 'n persson is nie, en as sulks geen morele status het nie. Volgens hierdie standpunt is daar geen konflik van regte hier ter sprake nie; vroue het uitsluitelike beskikkingsreg oor hulle eie liggame. Dus is dit toelaatbaar om onder hierdie omstandighede 'n "nie-persoon" om die lewe te bring. Tussen hierdie twee ekstreme standpunte argumenteer party morele filosowe dat die voorbewuste embrio of fetus nie skade berokken kan word nie, omdat dit nie oor die vermoë beskik om pyn of plesier te voel nie. Dit is juis bewussyn en die vermoë om waar te neem wat morele status aan 'n entiteit (hetsy menslik of nie-menslik) verleen. Dus is dit toelaatbaar om 'n voorbewustw embrio of fetus te aborteer. Neurofilosofie basseer filosofiese gevolgtrekkinge op neurolgiese beginsels. Met andere woorde, so 'n standpunt sal eis dat 'n argument oor bewustheid op betroubare neurologiese feite gebasseer word, om sodoende met sekerheid morele status, al dan nie, aan de fetus of embrio toe te ken. Die vraag is dan: Wat is die basiese neuroanatomiese en neurofiologiese apparatuur waaroor 'n entiteit moet beskik om as bewus beskou te word? Die antwoord op hierdie vraag vereis dan ook 'n redelik grondige kennis van die evolusie, anatomie en funksie van die brein. Wanneer die vraagstuk van naderby beskou word, word dit duidelik dat voorstaanders van die bewustheids-argument oor die algemeen nie hulle standpunte op oortuigende, neurologiese feite berus nie. Hulle beweringe rus dan eerder op emosie en op waargenome optredes wat voorkom asof dit 'n reaksie op pyn is. Nog 'n tekortkoming van die bewustheids-argument is dat dit nie 'n onderskeid tref tussen die konsep van pyn en die van leiding nie, en dat dit as 'n utilitaristiese morele teorie slegs die beweerde pyn van die ge-aborteerde fetus in ag neem en nie die leiding van die swanger vrouw nie. Ten slotte neem die bewustheids-argument ook nie morele status van lewende en nie-lewende entiete, wat geregtig is op morele respek, in ag nie. Die hoof uitgangspunt van hierdie dissertasie is dan dat die bewustheids-argument, soos wat dit tans deur voorstanders daarvan voorgehou word, nie neurofilosfies begrond kan word nie. Dus is die argument vanuit 'n bewustheids-standpunt nie 'n oortuigende argument hetsy vir of teen aborsie nie.

published_or_final_version / Social Work / Master / Master of Social Work

This report analyses the responsibilities and harms that are imposed upon parents when genetic enhancement is made institutionally available and shows that there is a counter-intuitive impact upon parental autonomy. The institutional availability of genetic enhancement may be a good thing and may increase autonomy. My thesis is that harm is caused to parents because of the negative implications that arise from the institutional availability of genetic enhancement: their autonomy may be diminished irrespective of their reasons for rejecting genetic enhancement.

Ou Antony. / Thesis submitted in: October 2006. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2007. / Includes bibliographical references (leaves 160-173). / Abstracts in English and Chinese. / List of Appendices and Tables --- p.5 / Preface and Acknowledgements --- p.6 / Notes on Translations and References --- p.9 / Abstract --- p.11 / 中文摘要(Abstract in Chinese) --- p.12 / Chapter Chapter 1: --- Introduction --- p.13 / Chapter Chapter 2: --- "War, Confucianism and Ren: The Definitions" --- p.17 / Chapter Chapter 2.1: --- The Definition of War --- p.17 / Chapter Chapter 2.2: --- Confucianism: A Brief History of Thoughts --- p.20 / Chapter Chapter 2.3: --- Ren as Confucian Justice of war --- p.26 / Chapter Chapter 3: --- Literature Review --- p.34 / Chapter Chapter 3.1: --- Purposes of Just War Theory --- p.34 / Chapter Chapter 3.2: --- Just War Theory Development: Anglo-American Traditions --- p.38 / Chapter Chapter 3.21: --- The History --- p.38 / Chapter Chapter 3.22: --- "The Content: jus ad bellum, jus in bello and jus post bellum" --- p.44 / Chapter Chapter 3.23: --- A Synthetic Analysis of Anglo-American Just War Tradition --- p.56 / Chapter Chapter 3.3: --- Just War Theory: Neo-Confucian approaches --- p.59 / Chapter Chapter 3.4: --- Spring and Autumn and Gongyangzhuan --- p.66 / Chapter Chapter 3.41: --- Nature of Spring and Autumn --- p.66 / Chapter Chapter 3.42: --- History of Gongyangzhuan --- p.70 / Chapter Chapter 3.43: --- The Contents of Gongyangzhuan --- p.79 / Chapter Chapter 4: --- Gongyangzhuan tradition as a source of Confucian just war theory --- p.86 / Chapter Chapter 4.1: --- Criteria for selecting Confucian Texts --- p.86 / Chapter Chapter 4.2: --- Conceptualization of Gongyangzhuan just war theory --- p.92 / """Non-ideal just war scenario"": Feudal lords and peoples in ""chaotic generations""" --- p.95 / """Non-ideal just war scenario"": Ba/Hegemon, feudal lords and peoples in ""transitional generations""" --- p.106 / """Ideal just war scenario"": The True king and peoples in ´ب´ب peaceful generations""" --- p.114 / Chapter Chapter 4.3: --- Synthetic Analysis of Gongyangzhuan Just War Theory --- p.119 / Chapter Chapter 5: --- The Contemporary Significance of Gongyangzhuan Just War Theory --- p.123 / Chapter Chapter 5.1: --- Theoretical Significance --- p.125 / Contribution to just war theory --- p.125 / Contribution to Modern Neo-Confucianism --- p.129 / Chapter Chapter 5.2: --- Practical Significance --- p.131 / Chapter Chapter 6: --- Conclusion --- p.135 / Appendices --- p.140 / Bibliography --- p.160

by Tsim Sin Ling Ruth. / Thesis (M.B.A.)--Chinese University of Hong Kong, 1988. / Bibliography: leaves 41-42.