I detta arbete görs en värdefilosofisk reflektion över begreppet grundläggande värden i skolans värdegrund. Jag finner grund för tre möjliga tolkningar av begreppet; grundläggande värde som egenvärden, grundläggande värden som konventionella värden och grundläggande värden som målvärden. Jag undersöker också några möjliga konsekvenser av att se grundläggande värden som synonyma med någon av dessa tre möjliga definitioner. Sammanfattningsvis diskuterar jag några möjliga konsekvenser av detta arbetet för läraren.

I will start my thesis project with an analyse of current innovations in technology and new materials to find out what possible potential they may offer for new design solutions. The focus will be on inventions of disruptive technologies of the past and the present and how they change our way of life. An interesting point is to draw conclusions from how the consequences of these technological milestones impact our everyday life. An example is the influence of the internet (in the bigger and the smaller scale): it changed our way to purchase goods, to find a partner and to get e-services. In an experimental way I will build up scenarios of a possible future based on this technological knowledge. The hypothetical utopias and dystopias will evoke new questions and theories. In the research phase I will among others illustrate classical and modern utopias and dystopias. I will try to capture the spirit and the trends of both, visionary scientists and designer/architects/ar-tists to describe fears and hopes of the future. / Master / InSpace 2009

The gender theory of Judith Butler is based on both philosophical and psychoanalytic notions of the self. Although greatly inspired by both early and contemporary psychoanalytic thinking, Butler has also questioned some of its core notions such as the meaning of gender complementarity and conceptions of desire. In a dialogue in Studies in Gender and Sexuality she discusses these and other theoretical and ethical issues with the influential psychoanalyst and gender theorist Jessica Benjamin. The exchange is a unique example of an attempt at dialogue and theoretical reflection between a prominent contemporary gender theorist and psychoanalyst. It reveals disagreements and theoretical difficulties I will show to be directly attributable to radical differences between Butler's and Benjamin's conceptions of the self. In a direct comparison, the two perspectives on the self seem to be irreconcilable. Only in reference to a third perspective, that of psychoanalyst Donald Winnicott, emerges a potential possibility of congruity. I will describe how Winnicotts conception of the self comprises two irreconcilable aspects, and then suggest that one of them has consistently been the essential focus of Butler's interest and attention, while the other has remained the main focus of Benjamin's. In light of this analysis I will discuss the notion of congruity and mention the potential relevance of Butler's philosophy for an expanded understanding of Winnicotts conception of the self.

Denna uppsats kretsar kring teologins behov av ett universellt sanningskriterium, och den motsägelse ett sådant skapar i en postmodern pluralism. Vidare presenteras och analyseras två svenska teologers sätt att behandla denna problematik. Båda teologerna formulerar ett etiskt universellt sanningskriterium men bemöter den motsägelse som det skapar på två olika sätt. Ann-Louise Eriksson förklarar varför motsägelsen tillåts genom att övertrumfa den med ett paradigmatiskt etiskt paradigm som hon hämtar från sin feministteologiska övertygelse. Jayne Svenungsson bemöter i sin tur motsägelsen genom att istället lyfta fram en motivering som hon hämtar inom det postmoderna tänkandet hos filosofen Lévinas. I hans filosofi finner hon en placering av etiken på en förontologisk nivå vilket gör att det etiska kravet både föregår den pluralistiska verkligheten och blir en förutsättning för den.

Diss. Umeå : Umeå universitet, 2008.

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This essay is a hermeneutic reading and analysis of the swedish translation of a selection of Kim il Sungs political writings (jucheidén och dess lysande segrar, 1975). The book consists primarily of impairments of speeches and interviews that Kim participated in or held between 1965-1972. By analyzing his political statements, I intend to show the potential that the concept of Juche is a constructed symbiosis consisted of Confucianism, Marxism-Leninism and nationalism, and to describe how they function together to legitimize Kim il Sung’s political agenda. Furthermore, I intend to present the internal and external complexities which can have contributed to the creation of Juche and the historical effects that can be expected from this symbiosis.          Primarily I will focus on the concept of family, androcentric view of history and the important of culture politics as a mean to unite and control the population of the Peoples Republic of Korea. The purpose of this essay is not simply to point out what is Confucianism respectively Communism, but simply to suggest the possibility to read in a Confucian context in some statements made by Kim il Sung.      The interpretation is theoretically based on Timothy Fitzgerald’s concept of critical religion, which points out religion as an irrelevant and disable concept, combined with Anna Suns argumentation of Confucianism as a non-essential teaching and western invented concept.

En normativ moralteori syftar ofta till att tillfredsställa minst ett av två följande mål; det teoretiska riktighetskriteriet vilket dikterar i egenskap av vad rätta handlingar är rätta, och/eller den praktiska handlingsvägledningen (eller beslutsmetoden) vilken avser fungera i det närmaste som en manual för att komma fram till vad rätt handlande innebär i enskilda situationer. Min tes är att dygdetiken kan tillfredsställa båda dessa mål och syftet är här att definiera en dygdetisk handlingsvägledning. Metoden kommer vara att utgå ifrån en undersökning av ett riktighetskriterium. I detta riktighetskriterium figurerar den dygdiga agenten den som rättsgörande egenskapen. Tesen är att den dygdiga agenten kan förstås som en person som befinner sig i eudaimonia, och för att tillhandahålla en konkret handlingsvägledning kommer jag återge, för syftet, relevanta aspekter hos en empirisk och psykologisk teori om vad som utgör eudaimonia, men också Rosalind Hursthouses redogörelse av tillämpad dygdetik på moraliska dilemman. Denna analys kommer resultera i fyra komponenter som tillsammans utgör handlingsvägledningen i fråga. Vidare kommer jag motivera hur det kan vara rimligt att anta att för att kunna uppnå denna typ av riktigt handlande behövs vissa grundförutsättningar tillhandahållas tidigt i en människas liv. Jag föreslår att detta generar slutsatsen att somliga har svårare att handla riktigt än andra. Ett sådant faktum bör inte ses som en svaghet hos dygdetiken utan som värdefull information om människans natur utifrån vilken vi kan försöka bädda för en förändring i människans moraliska potential. / A normative moral theory often aims at satisfying at least one of two following goals; the theoretical aim–a criterion of rightness which dictates what makes right action right, and/or the practical aim–a decision procedure which is intended to work as a manual to to find out what right action entails in individual situations. My thesis is that virtue theory can satisfy both of these goals and the purpose here is to define a decision procedure. The method will be based on an examination of a criterion of rightness. In this criterion of rightness, the virtuous agent is what constitutes the right-making characteristic of an action. The thesis is that the virtuous agent can be understood as a person in eudaimonia, and in order to provide a concrete decision procedure, I will explain, for the purpose, the relevant aspects of an empirical and psychological theory of what constitutes eudaimonia, but also relevant aspects of Rosalind Hursthouse's applied virtue ethics on moral dilemmas. This analysis will result in four components that together constitute the decision procedure in question. Furthermore, I will justify how it may be reasonable to assume that in order to achieve this type of right action, some basic preconditions need to be satisfied early in a person's life. This, I suggest, leads to the conclusion that some people have difficulties to achieve right actions. This fact should not be seen as a weakness of virtue theory but as valuable information about human nature from which we can try to embed a change in human moral potential.

In this essay I will defend Nel Noddings care ethics by arguing against Michael Slotes critique of it, while also presenting critique of Slotes virtue ethical version of care ethics. The essential difference between the theories is in my opinion that Noddings theory gives relations so-called ontological priority. I will be arguing that the relational ontology vies better guidance in care situations, but it is also preferrable as an metaethical fundament. I will do this by presenting a situation where Slotes virtue ethics judges an act as caring, even though that’s not necessarily the case. I will then argue that Noddings care ethics demands a more amplie picture of the situation and therefore also gives better guidance, which I argue is valid generally in moral practice. In this essay I will also present arguments against Slote by bringing to light how the feasability of his arguments and theory presupposes a so-called individualistic ontologi (unlike Noddings relational ontology). A relational ontology presupposes a relation between two (or more) individuals in a situation, while the individualistic doesn’t consider that fact. The relational ontology is important for most of care ethics advocates, which is why I contend that Noddings theory is to prefer ahead of Slotes theory. Therefore I argue for using the relational ontology also as a metaethical foundation. / I den här uppsatsen kommer jag försvara Nel Noddings omsorgsetik genom att argumentera mot Michael Slotes kritik av den och själv kritisera hans dygdetiska version av omsorgsetik. Enligt mig är den viktigaste skillnaden mellan teorierna att Noddings teori ger relationer så kallad ontologisk prioritet. Jag kommer argumentera för att den relationella ontologin ger bättre vägledning i omsorgssituationer, men också är att föredra som metaetisk grund. Jag kommer göra det genom att ta upp ett exempel som visar hur Slotes dygdetik bedömer en handling som omsorgsfull, även fast den inte nödvändigtvis är det. Sedan kommer jag argumentera för att Noddings omsorgsetik kräver en fylligare bild av exemplet och därför även ger bättre vägledning, vilket jag menar även gäller generellt i moralisk praktik. Jag kommer även argumentera mot Slote genom att belysa hur rimligheten i hans argument och teori förutsätter vad som kallas för en individualistisk ontologi, till skillnad från den relationella ontologin Noddings använder sig av. En relationell ontologi förutsätter att en relation finns mellan två (eller flera) individer i en situation, medan den individualistiska inte tar hänsyn till det. Den relationella ontologin är viktig för de flesta av omsorgsetikens förespråkare, varför jag anser att Slotes teori inte bör användas. Därför argumenterar jag för att använda den relationella ontologin även som metaetiskt antagande.

Lewi Pethrus and Ulf Ekman were two of the most well know religious charismatic leaders during the 20th century in Sweden. Lewi Pethrus as the unofficial leader of the Swedish Pentecostal movement (Pingströrelsen) and Ulf Ekman as the leader and founder of the Word of Life (Livets Ord). In the search for comparative studies between Pethrus and Ekman I didn’t find much studies done, therefore I see this as an attempt to contribute to fill up the knowledge gap. Both Pethrus and Ekman were successful in their charismatic leadership. The main question is if their success was built on the same components to create a charismatic unity in their leadership? The purpose with this study is to examine the similarities and differences in Pethrus and Ekman’s religious charismatic leadership, and to increase knowledge in comparative studies between Pethrus and Ekman for future studies on this subject. The main reasons to choosing Pethrus and Ekman is that both were/are well known public figures in Sweden outside their movements and that their charismatic leadership happened on different sides of the 20th century. Pethrus in the beginning of the century, Ekman in the end of the century. Both Pethrus and Ekman’s leadership was built on a strong inner vocation from God to be leaders. Both entrepreneurs built strong institutions, even though the vocation to preach the Word of God was the primary. The method to answer the purpose for this study is based on a double case-study methodology and infrastructure-sociologist Douglas F. Barnes four suggestions to analyse religious charismatic leadership, written in his article Charisma and Religious Leadership: An Historical Analysis (1978). The main purpose of the study was achieved: the similarities and differences between Lewi Pethrus-and Ulf Ekman’s religious charismatic leadership was presented, which resulted in more knowledge in comparative studies between Pethrus-and Ekman's religious charismatic leadership. / <p>2018-06-10</p>