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Rapporten behandlar det kandidatarbete som fem studenter blev tilldelade våren år 2014. Målet med arbetet innefattar utveckling och framtagning av en produkt som underlättar förtöjning av båtar vid exempelvis bojar och bryggor. Detta kandidatarbete resulterade i en produktdesign av en båtshake som underlättar förtöjning och denna uppfyller behov som har identifierats från en marknadsundersökning. Arbetet innefattar analyser av tillverkningsmetoder och material för att finna lämpliga sådana vid framtagning av produkten i fråga. Rapporten redogör även för hur koncept och design har tagits fram med hjälp av diverse konceptgenereringsmetoder. För att testa produktdesignen och dess funktioner tillverkades en prototyp likvärdig med den framtagna designen. Denna testades i sin arbetsmiljö, men även i en simulerad sådan. Därefter gjordes bedömningen att den uppfyller de mål och krav som har satts upp för projektet. / The report discusses the bachelor’s thesis that five students were assigned in the spring of 2014. The goal of this thesis includes the development and production of a product that facilitates the mooring of boats, for example to buoys and piers. This paper covers the work process resulting in a product design of a boat hook that facilitates mooring. This product was designed to meet the customer needs identified during a market survey. The report analyzes the manufacturing methods and materials in order to find appropriate ones for the production of the designed product. The report describes how the concept and design was developed assisted by various concept generation methods. To test the product design and its features a prototype similar to the developed design was produced. This was tested in a realistic working environment, but also in a simulated one. The conclusion was that the prototype met the required customer needs that were put forth throughout the project.

This paper focuses on Brad Hooker's moral theory which is a version of rule-consequentialism and is developed in Ideal Code, Real World. The paper starts with a reconstruction of the theory. I then go on to criticize Hooker on mainly two points. The first point is on the matter of the "disaster-clause". I present here a modified example from Leonard Kahn: a choice between saving your own city with all members of your family and friends versus another arbitrary city with a few more people living in it. Hooker does not say much about the extent of a person's obligations and priority towards family and friends. So, it is worth asking: does the theory cohere with what we know about our human nature, and would Hooker's theory and a plausible account human nature reach the same conclusion as far as this particular example is concerned? The second point focuses on the issue of the internalization condition. This comes in two varieties: one can recommend internalization of one code by everyone (absolute rule-consequentialism), on the one hand, or internalization of different codes for different groups (relative rule-consequentialism). Which one should be preferred? I will argue for nation-relative rule-consequentialism, and will do so from a consequentialist perspective. I will do this by first arguing that there exist differences in people's conventional morality – something Hooker does not seem to take into consideration to a sufficient degree. I will try to show that if we have differences in conventional morality, then the reasons for preferring national internalization of codes are stronger from a global perspective.

The problem that this thesis addresses is what was meant by politics based on consent in seventeenth-century England. It proceeds by examining several of the best-known English political writers, beginning with Richard Hooker and ending with John Locke. It attempts to offer an historical account of the meaning of consent, and its relationship to political obligation. The method used is both philosophical and historical. It examines the cogency and coherence of doctrines of consent that were articulated, beginning with Hooker, touches on several theories of consent that arose during the period of the English Civil War, and examines the relative importance of consent theories during the Restoration and Glorious Revolution. It considers consent, or contract theory in light of two models: a 'social contract theory' that argues from a state of nature, and 'constitutional contract theory' that understands consent as consent to law. The nature of political obligation is a function of both varieties of consent theory. The general conclusion is that, despite the arguments of the Levellers for a politics based on 'each man's consent', John Locke does not use this vocabulary of consent. He relies instead on a variant form of English constitutionalism, a variety of consent theory that has affinities with that of Richard Hooker's, that assumes that Parliament consents to law for all. It concludes by arguing that, in spite of recent readings of consent theories that have suggested that political obligation was simply understood as a duty to God, one's consent to particular laws was a necessary component of one's obligation and willingness to obey. / Arts, Faculty of / History, Department of / Graduate

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This study focuses on the relationship between Hooker's doctrine of law and his concept of "participation," which is an important feature of his sacramental doctrine. In The Lawes of Ecclesiasticall Politie (V.50--67), Richard Hooker discusses the saving work of Christ and man's participation in him through faith and the sacraments. How does Hooker understand participation in God? Hooker speaks of the Atonement, Justification and sacraments in the vocabulary of the magisterial Reform, but (perhaps uniquely) understands the same doctrines within the framework of law, the instrument by which God orders his creation. Hooker defines law in terms of Aristotelian causes to describe a process of participation: the causes that inform the natures, operations and ends of creatures accomplish a hierarchical process of emanation of being from God and return to God. Law therefore mediates between God and creation. Creatures participate in God through the natural law, but after the fall, man's participation is restored through the divine law. Hooker's account of the Incarnation and Atonement, justification through faith, and sacramental participation---the main features of the divine law---therefore takes into account the idea of law. Hooker's treatment of participation, then, is based on categories in classical physics, and his doctrine of law influences his treatment of specific theological loci.

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My dissertation explores Shakespeare’s negotiation of Reformation controversy about theories of salvation. While twentieth century literary criticism tended to regard Shakespeare as a harbinger of secularism, the so-called “turn to religion” in early modern studies has given renewed attention to the religious elements in Shakespeare and his contemporaries. Yet in spite of the current popularity of early modern religion studies, there remains an aura of uncertainty regarding some of the doctrinal or liturgical specificities of the period. This historical gap is especially felt with respect to theories of salvation, or soteriology. Such ambiguity, however, calls for further inquiry into historical theology. As one of the “hot-button” issues of the Reformation, salvation was fiercely contested in Shakespeare’s day, making it essential for scholarship to differentiate between conformist (Church of England), godly (puritan), and recusant (Catholic) strains of soteriology in Shakespearean plays. I explore how the language and concepts of faith, grace, charity, the sacraments, election, free will, justification, sanctification, and atonement find expression in Shakespeare’s plays. In doing so, I contribute to the recovery of a greater understanding of the relationship between early modern religion and Shakespearean drama. While I share Kastan’s reluctance to attribute particular religious convictions to Shakespeare (A Will to Believe 143), in some cases such critical guardedness has diverted attention from the religious topography of Shakespeare’s plays. My first chapter explores the tension in The Merchant of Venice between Protestant notions of justification by faith and a Catholic insistence upon works of mercy. The infamous trial scene, in particular, deconstructs cherished Protestant ideology by refuting the efficacy of faith when it is divorced from ethical behaviour. The second chapter situates Hamlet in the stream of Lancelot Andrewes’s “avant-garde conformity” (to use Peter Lake’s coinage), thereby explaining why Claudius’s prayer in the definitive text of the second quarto has intimations of soteriological agency that are lacking in the first quarto. The third chapter argues that Hamlet undermines the ghost’s association of violence and religion, thus implicitly critiquing the proliferation of religious violence on both sides of the Reformation divide. The fourth chapter argues that Calvin’s theory of the vicarious atonement of Christ, expounded so eloquently by Isabella in Measure for Measure, meets substantial resistance, especially when the Duke and others attempt to apply the soteriological principle of substitution to the domains of sexuality and law. The ethical failures that result from an over-realized soteriology indicate that the play corroborates Luther’s idea that a distinction must be maintained between the sacred and secular realms. The fifth chapter examines controversies in the English church about the (il)legitimacy of exorcising demons, a practice favoured by Jesuits but generally frowned upon by Calvinists. Shakespeare cleverly negotiates satirical source material by metaphorizing exorcisms in King Lear in a way that seems to acknowledge Calvinist scepticism, yet honour Jesuit compassion. Throughout this study, my hermeneutic is to read Shakespeare through the lens of contemporary theological controversy and to read contemporary theology through the lens of Shakespeare. / Graduate / 2023-11-20