Diss. Univ. Marburg, 2007.

Thesis--Marburg/Lahn. / Vita. "Auswahl vollstandiger Kompositionsbeispiele": p. 1-89 (2d group). Includes bibliographical references (p. 204-206).

The author attempts to analyze and evaluate the educational views, policies and contributions of Adam S. Bennion during his administration as Superintendent of the Church of Jesus Christ of Latter-day Saints' Educational Program.Part of the study is dedicated to an intensive search of historical data to determine Church educational policy and philosophy prior to his administration.His views on many religious and educational topics, taken from his personal, unpublished manuscripts, are quoted at length.An attempt is also made to examine his role as a policy maker and to evaluate his contribution in light of present policy and philosophy in the L.D.S. Department of Education. Bennion's broad experience in public as well as private education prompted his proposals that the church concentrate on religious education, leaving secular education to the public schools.Finally an attempted evaluation is made of his contribution to the field of education subsequent to his assignment as superintendent of Church schools.

In this paper I am going to look at Adam Smith’s and Rousseau’s conceptions of conscience and the latter’s development of the third party spectator in the society of three in La Nouvelle Héloïse. The Smithian notion of the impartial spectator is supposed to make one behave better than we are capable of on our own, acting like a conscience which we consult when making choices, tempering our emotions and actions. In Rousseau, with a third party watching our response is indeed affected, but the external eyes of society and the awareness of the regard cause all kinds of problems because society is corrupt and we are corrupted in turn by our amour-propre. Rousseau develops the friendship of three as an alternative to society, which then involves a vested party who takes interest in the individuals. While he may not have been reading Smith, Rousseau develops a similar concept to the imagined impartial spectator, with one twist: his spectator is interested and is real. The third party spectator is interested in our virtue and he has both a say and a stake in the relationship. He is an actual third person looking in on the relationship as an invested spectator and participant but in order to successfully guide the other individuals, they must have the right interests and capabilities. The third party spectator must be invested in cultivating their virtue rather than suppressing nature or abandoning duty. In this paper, specifically, I will look at the failures of Claire and Eduard in La Nouvelle Héloïse to effectively guide the relationship between Saint-Preux and Julie. Then I will examine why Wolmar’s interests in Julie and Saint-Preux are ultimately the right reasons, making him the most able, if not completely successful, third party spectator. / text

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In this thesis I argue that Adam Smith is committed to moral egalitarianism, which extends to his theory of political economy. While Smith’s work is often used to justify economic inequality in society, I show that his political theory is best understood as a kind of relational egalitarianism. Using Elizabeth Anderson’s Democratic Equality as a model, I examine Smith’s commitment to equality in the space of social relationships. In particular, I argue that Smith’s focus on eliminating inequalities that cause oppression in society in conjunction with his efforts to design a political and economic system that will yield social conditions of freedom for individuals make him a relational egalitarian.

Texte remanié de: Tesi dottorale--Pontifica università gregoriana, 2002. / Bibliogr. p. 569-601.

Akademisk avhandling--Uppsala, 1998. / Résumé en anglais. Bibliogr. p. [336]-353.

Proefschrift--Amsterdam. / Also published without thesis note. "Stellingen": iv p. laid in. Includes bibliographical references.