This thesis is an ethnographic study of ethical concepts and practices among contemporary Muslim textile traders and entrepreneurs in Aleppo, Syria. It draws on Lambek's perspective that ethics is 'ordinary': an inherent and pervasive aspect of exchange transactions, such as visits, hospitality, retail transactions and the negotiations leading up to them. Three ethnographic settings are explored - a textile factory in the north of Aleppo; a wholesale yarn market in the centre of Aleppo's old city markets that is also the site for speculative futures-trading; and a retail fabric shop where young salesmen are employed to get the best price they can from their mainly female customers. The moral processes, concepts and accomplishments that emerge in these different settings include affection and generosity; intention and pure-heartedness; substance and trustworthiness; autonomy, dignity and worth; and obligation and moral reasoning. The thesis describes the different ways that exchanges mediate these processes. This thesis approaches ethics as a function of life lived with others: an aspect of how one should be involved with others, and how one should manage, limit, extend and orient oneself in that involvement. One theme that emerges is how the relationship between autonomy and generosity is managed in these settings, by actors with differential access to resources. Another is what 'sincerity' means: is virtue simply a question of mastering the protocols that govern these exchanges, or is it a matter of the heart? How can social actors tell the difference? Why and when does it matter to them to be able to do so? This thesis also explores the connections between power relationships and ethical practice, arguing that ethics can never be isolated from power, but nor can it be collapsed into it. Moral accomplishments such as generosity, sincerity or affection can be ways of making and organising claims to social status and capital, and of course depend on these things too. However, they also define types of sociality – such as 'intimacy' and 'continuity' - that are seen as having intrinsic worth.

That the centre of Christianity is rapidly shifting from the global North to the global South, particularly to Sub-Saharan Africa, is undoubtedly a great cause of celebration. But the impact of this shift on ethical life remains to be seen among many African believers both at individual and community levels. One main factor for this is that moral life for most believers continues to be guided by a traditional ethical framework which derives its foundational moral values and norms from the concepts of community and solidarity. In this way, African ethics shares significant similarities with Christian ecclesial ethics which regards church as an ethical community. But a conceptualisation that sees the church as an ethical community does not only find fertile grounds in African cultures and thereby enriched by its strong sense of community and solidarity but it also ought to meaningfully challenge and transform this cultural framework in order to formulate an ethics that is not just African but is genuinely Christian, evangelical and biblical. As this research argues, this is possible when the distinctive underpinnings of the gospel are taken seriously thereby ensuring a fruitful and sustained moral formation within Christian communities. / MA (Ethics), North-West University, Potchefstroom Campus, 2014

That the centre of Christianity is rapidly shifting from the global North to the global South, particularly to Sub-Saharan Africa, is undoubtedly a great cause of celebration. But the impact of this shift on ethical life remains to be seen among many African believers both at individual and community levels. One main factor for this is that moral life for most believers continues to be guided by a traditional ethical framework which derives its foundational moral values and norms from the concepts of community and solidarity. In this way, African ethics shares significant similarities with Christian ecclesial ethics which regards church as an ethical community. But a conceptualisation that sees the church as an ethical community does not only find fertile grounds in African cultures and thereby enriched by its strong sense of community and solidarity but it also ought to meaningfully challenge and transform this cultural framework in order to formulate an ethics that is not just African but is genuinely Christian, evangelical and biblical. As this research argues, this is possible when the distinctive underpinnings of the gospel are taken seriously thereby ensuring a fruitful and sustained moral formation within Christian communities. / MA (Ethics), North-West University, Potchefstroom Campus, 2014

The casuistical manner of dealing with ethical issues goes as far as to the antiquity, and afterwards it was considerably developed in Christianity. Nevertheless from the half of the 17th century it was criticized because of abusing and due to the supposedly "unscientific" character and subsequently it has been abandoned. The ridiculous criticism of Blaise Pascal in his "Provincial Letters" has presented the casuistry as a way in which it is possible to justify almost any behaviour and this evaluation has remained up to the present day. In the same era the mathematization of natural sciences has led to impressive successes and the similar mathematical exactness was expected also in other fields of the human knowledge. Also ethics was concerned with seeking such abstract general principles, which were supposed to describe, cover and explain the whole field of morality. The value of casuistry was seen only as an illustration of such principles in an individual case. In my diploma thesis I attempted to rehabilitate the casuistry as an ethical method. I discussed the book of American authors Albert R. Johnes and Stephen Toulin "The Abuse of Casuistry" from the year 1988. The presentation of this publication is one of purposes of my thesis. Then I examined the casuistry as an ethical method in cases of...

BIBLIOGRAPHY IDENTIFICATION Title of thesis: Professional kindergarten teacher morale Department: Department of Primary Education Faculty of Education, Charles University Name and surname: Monika Richtrová Field of Study: Pre-school education Leader: PaeDr. Jana Havlova Year of defense: 2012 ANNOTATION Diploma work "Professional ethics teacher in kindergarten" deals with the professionalism and the moral aspect of and personality of the teacher. In the theoretical part I try, as fully to describe the essence of morality, characterize and define terms related to morality. The research analyzes the professional morality of teachers and a comprehensive look at the possibility of legalization of the moral code of ethics teaching. Part of work is also questionnaire and interview, which relates to the issue, determined educators chomutov region. Key words: ethics, morality, personality, educator, professional ethics, the ethos ofprofessional code of ethics.

The goal of the presented thesis is to expound and evaluate Rainer Forst's theory of toleration, counting among the most discussed themes in contemporary political theory and practice. A critical reception of the manner in which a leading contemporary political thinker systematically treats this theme will provide us with historical, systematic, and normative orientation in the structure of this complex problematic. The exposition follows Forst's historical analyses explaining the development of the concept and different conceptions of toleration and at the same time supply normative evaluations of individual developmental tendencies. The thesis subsequently focuses on the purely systematic part of Forst's work, i.e. on his own theory of toleration, and situates Forst's contribution in the wider frame of his constructivist theory of justice. The thesis closes with a critical evaluation of Forst's theory. Here, systematic deficiencies of his conception will be uncovered, deficiencies that point towards deeper problems of liberalism and constructivism.

A SURVEY OF THE DISTINCTION BETWEEN ETHICS AND POLITICS WITH AN ARISTOTELIAN APPRAISAL &Ccedil / elik, Sinan Kadir Ph.D., Department of Philosophy Supervisor: Prof. Dr. Ahmet &amp / #272 / nam March 2010, 189 pages In the history of philosophy, ethics and politics have either been considered as two unrelated, irreducible realms or as identical to each other. In the thesis the historical transformation of the problematic relation between ethics and politics is critically evaluated. It is argued that from the emergence of the conflict in Ancient Greece following the &ldquo / Socratic ideal&rdquo / to the modern attempt for its resolution by the &ldquo / Machiavellian revolution,&rdquo / the prominent theories developed for dealing with the problem have defined politics as an amoral practice, as a science, a technique or an art. An alternative Aristotelian approach is tried to be developed so as to elucidate the nature of the distinction between ethics and politics. According to this view, ethics and politics can neither be strictly separated from each other nor be reduced into one another. The Aristotelian conception of politike as &ldquo / philosophy of human affairs&rdquo / has ethical, practical and technical dimensions. The thesis tries to clarify at which point ethics and politics should be conceived as two different practices and at which point they cannot be treated as independent from each other. Hence, the present study aims to determine the peculiarities and the strong sides of Aristotelian practical philosophy in order to offer an alternative to resolve the problem under consideration.

The diploma thesis discusses the issues of ethics and codes of ethics in business. The theoretical part defines basic concepts of ethics, presents its historical development and the methods and tools of business ethics. It also focuses on ethical codes and the area of law and ethics. The practical part consists of a quantitative survey, which provides views of selected business entities of business ethics and the use of codes of ethics in practice.

Ξεκινώντας από το θέμα του Μένωνα, χωρίζεται σε δύο μέρη. Το πρώτο μέρος είναι εμφανές ήδη από την αρχή του διαλόγου, όταν ο νεαρός Θεσσαλός θα απευθύνει το ερώτημα στον Σωκράτη αναφορικά με ποιον τρόπο αποκτάται η αρετή. Σύμφωνα με την σωκρατική τοποθέτηση, το εν λόγω ερώτημα δεν είναι δυνατόν να απαντηθεί, αν πρωτίστως δεν διατυπωθεί ο ορισμός της αρετής, οπότε τίθεται εμμέσως ως το δεύτερο μέρος της θεματολογίας. Το ότι ο Μένων έχει μαθητεύσει πλησίον του Γοργία αποτελεί έναυσμα για τον Σωκράτη, ώστε να προκαλέσει τον συνομιλητή του να ορίσει την αρετή, προφασιζόμενος τον αμνήμονα. Ο Μένων επιχειρεί να ορίσει την έννοια της αρετής τρεις φορές, χωρίς μία ορισμένη επιτυχία, εφόσον ο Σωκράτης κατορθώνει να εντοπίζει σφάλματα. Ωστόσο, ο Μένων, οδηγούμενος σε αδιέξοδο, θα διερωτηθεί: πώς είναι δυνατόν κάποιος να ερευνήσει ένα θέμα το οποίο δεν γνωρίζει, και αν το γνωρίσει πώς γνωρίζει ότι αυτό είναι αυτό που αναζητούσε (το παράδοξο του Μένωνα). Ο Σωκράτης θα απαντήσει στην απορία του επικαλούμενος την θεωρία της ανάμνησης, σύμφωνα με την οποία η γνώση είναι ανάκληση του ήδη υπάρχοντος, έχοντας αναντιλέκτως προϋποθέσει την αθανασία της ψυχής. Μάλιστα θα προχωρήσει και σε απόδειξη της εν λόγω εκδοχής, προβαίνοντας σε ένα μαθηματικό πείραμα με έναν από τους δούλους του Μένωνα. Η θεωρητική παράμετρος που θα αποκομίσουν από την διαδικασία του πειράματος είναι η αξία της έρευνας, όταν σκοπός είναι η προσέγγιση της αλήθειας, όπου απαιτείται μάλιστα και η αποδοχή της άγνοιάς μας. Σε μια αντίστοιχη έρευνα έγκειται και ο φιλοσοφικός προσδιορισμός που επιδιώκει ο Σωκράτης και θα παρακινήσει τον Μένωνα να ερευνήσουν από κοινού για την αρετή. Αυτή τη φορά θα ακολουθήσουν την υποθετική μέθοδο μέσω της οποίας θα εξετάσουν με ποιον τρόπο αποκτάται η αρετή, εφόσον δεν κατόρθωσαν προηγουμένως στην συζήτησή τους να διατυπώσουν έναν επαρκή ορισμό.Η αρετή δεν είναι έμφυτη. Διαφορετικά, θα έπρεπε να διαφυλάττονται οι νέοι που γεννώνται ενάρετοι προκειμένου να μην διαφθαρούν. Η αρετή δεν είναι ούτε διδακτή, εφόσον, έπειτα από διάλογο που παρεμβάλλεται με τον Άνυτο, διαπιστώνουν ότι ούτε οι σοφιστές είναι οι αρμόδιοι δάσκαλοι ούτε και οι πολιτικοί κατόρθωσαν να μεταδώσουν στα τέκνα τους την αρετή. Άρα, ένα πρώτο συμπέρασμα στο οποίο οδηγούνται είναι ότι η αρετή δεν διδάσκεται. Όμως, πώς εξηγείται η διαπίστωση ότι υπάρχουν άνθρωποι που προβαίνουν σε ενάρετες πράξεις; Σε αυτό το σημείο ο Σωκράτης οδηγείται στην εκτίμηση ότι μία παράμετρος τους έχει διαφύγει της ερευνητικής προσοχής. Επαναπροσδιορίζουν τα όσα έχουν συζητηθεί και τελικώς εναποθέτουν τον ενάρετο χαρακτήρα των ανθρώπων στην εκ θεού αποκτηθείσα ορθή γνώμη, εισάγοντας με αυτόν τον τρόπο την διάκριση από την επιστήμη. Ωστόσο, ο διάλογος καταλήγει σε απορία, καθώς δεν διατυπώνεται ένας επαρκής ορισμός για την αρετή. / The main question of platonic dialogue Meno is distinct in two topics. The first one is manifested by the beginning of the dialogue, when younger Thessalian asks Socrates for the way that virtue is acquired. According to Socratic account, this question is impossible to be answered because it is required the formulation of determination of what the virtue is. That is the second topic of this dialogue that is mentioned indirectly. The fact that Meno was student of Gorgias is a Socrates' motivation to challenge his interlocutor to determine the notion of virtue, pretended his ignorance. Meno tries to determine the notion of virtue three times, without successful, since Socrates identifies many errors. However, Meno having reached deadlock wonders himself how someone can investigate something that he does not know it, and by extension if he know it how he can know that this is what he searched about (Meno's paradox). Socrates answers to that paradox with the theory of recollection, having presupposed the immortality of soul. Indeed, he proceed in the evidence of that theory by doing a geometrical experiment with one of Meno's slaves. What they reap from this experiment is the value of researching, for which is required the acceptance of our ignorance. The aim is to approach the Truth. In a similar way lies the philosophical determination that Socrates seeks and he prompts Meno to search about virtue together. In this point they follow the hypothetical method through which they search the way of acquiring the vitrue, since they did not succeed to give a sufficient definition.Areti is not inherent. Otherwise, young guys born virtuous should have been preserved in order not to be corrupted. Areti is not teachable. After the intervening dialogue with Anitos, they result to the fact that neither Sophists nor politicians are appropriate teachers and they are not able to teach the virtue to their children. Therefore, a first conclusion they lied to is that virtue is not teachable. But, how can someone explain the fact that there are people doing virtuous actions? Thus, at this point Socrates realizes that something is missed. They redefine their words and at the end they attribute the virtuous element of people in the orthi gnomi given by god. By this account they introduce the distinction between opinion and science. However, this dialogue result in query because an adequate definition about virtue is not formulated.

Bakgrund: Det konsumenter oftast inte är medvetna om vid deras Internetanvändning är att de iakttas av företag. Företagen samlar avsiktligt in personlig information och spårar vilka hemsidor och produkter eller tjänster de intresserat sig av genom så kallade webb-spårningssystem. I samma takt som tekniker så som webb-spårningssystem börjat användas har också etisk marknadsföring på Internet blivit ett diskuterat och aktuellt ämne. Etisk marknadsföring på Internet handlar om vad som uppfattas som accepterat beteende av konsumenterna och företag måste ta hänsyn till konsumentens etiska koder. Syfte: Syftet med studien är att undersöka konsumenters uppfattningar om webbspårningssystem utifrån etiska koder. Forskningsfråga: Vad är etiskt accepterat användande av webb-spårningssystem från konsumentens perspektiv? Metod: I studien har en kvalitativ forskningsstrategi samt semi-strukturerade intervjuer tillämpats. Slutsats: Slutsatsen i studien är att konsumenters uppfattningar om webb-spårningssystem inte alltid uppfyller konsumentens etiska koder. Konsumenter har generellt sätt en negativ uppfattning om webb-spårningssystem men uppfattningarna skiljer sig beroende på vilken situation som konsumenten påverkas av webb-spårningssystem. Konsumenter har enbart positiva uppfattningar om webb-spårningssystem när tekniken används så att konsumenten gynnas av den.