Syftet med denna studie är att undersöka och jämföra hur Jonas Sjöstedt och Jimmie Åkesson bygger sitt ethos under sina respektive tal i Almedalen år 2016. För att undersöka hur Sjöstedt och Åkesson bygger sitt ethos har vi gjort en hermeneutisk närläsning av materialet, för att sedan kunna göra en komparativ analys av de likheter och skillnader i hur de bygger sitt ethos. Materialet som uppsatsen grundar sig i är talmanus av de båda talen som publicerats av respektive parti. Resultatet av studien visar att de båda talarna bygger sitt ethos med hjälp av pathos och logos. Vidare skapar de båda talarna en “vi mot dem” -känsla för att bygga sitt ethos, och slutligen ser vi att de båda talarna tenderar att normalisera sin politik, men detta i olika hög grad.

A teoria de Hans Jonas está pautada na necessidade de uma nova abordagem ética decorrente da tecnologia, visto que as éticas tradicionais estavam centradas no sujeito, e no cenário contemporâneo o poder desencadeado pela técnica moderna tornou-se um grave problema, pois colocou o homem como objeto da técnica. É urgente a necessidade de refletir acerca do avanço tecnológico, visto que, põe em risco a autenticidade da vida humana. Para compreender o exposto, o método de pesquisa será o analítico descritivo, e o trabalho estará dividido em três partes. O primeiro capítulo apresentará algumas distinções acerca da técnica pré-moderna, que possuía objetivos determinados e previsíveis; e, a técnica moderna, elucidando sua relação com a concepção moderna de ciência, e, principalmente, sua imprevisibilidade, que pode culminar com consequências benéficas ou indesejáveis. O segundo capítulo privilegiará a “heurística do temor”, conceito proposto por Jonas que busca através do sentimento de temor uma atitude de prudência frente às inovações tecnológicas, tendo como premissa evitar um prognóstico desfavorável, possuindo como aporte, hipóteses, previsões científicas e imagéticas. No início do terceiro capítulo será comparada, brevemente, a ética kantiana e a ética jonaseana, e, posteriormente será argumentado por que é importante uma responsabilidade intergeracional, bem como a continuidade da vida. O resultado da presente pesquisa elucida a importância do mau prognóstico, decorrente da heurística do temor, tendo em vista, que este recurso leva ao agir com responsabilidade e, consequentemente, a preservação da vida humana e extra-humana (sic). / The theory of Hans Jonas is based on the need for a new ethical approach to technology, considering that the traditional views on ethics were all linked to the person, and on today's scenario the man has been seen as a mere technical object. There is an urgent need to think straight about technological progress, since it puts at risk the authenticity of human life. For the object of this research, the method will rely on descriptive analysis, and the work presents itself divided into three parts. The first chapter shows some references about the premodern technique, which has determined and predictable goals; and the modern technique, elucidating its relation to a contemporary conception of science, and especially its unpredictability, which can end up with both beneficial or undesirable consequences. The second chapter will focus on a "heuristic of fear", a concept proposed by Jonas that seeks through the feeling of fear an attitude of prudence in the face of technological innovations, based on avoiding unfavourable prognosis, laying its pillars on scientific, imagery hypotheses or previews. At the beginning of the third chapter, Kantian ethics and Jonah's ethics will be briefly compared, and then, it is shown how intergenerational responsibility and continuity of life are important. The result of the present research elucidates the importance of bad prognosis, due to the heuristic of fear, considering that this resource leads to acting with responsibility and,consequently, to the preservation of human and extrahuman life (sic).

Technology has several advantages, but the growing fear is that the power of human beings over nature through technology is growing in an alarming rate so that, if not checked with a new ethics of responsibility, we may be heading to the destruction of nature and the annihilation of humanity. In response to this fear, Hans Jonas set a whole new debate into motion, both in Germany and America, when he argues (in his book entitled, The imperative of responsibility: In search of ethics for the technological age (1984) that the existing approaches to philosophical ethics, including theological ethics, are inadequate since they do not tackle the serious issues produced by the rapid expansion of modern technology. He then asserts that we must make a concerted effort to develop a theory of responsibility, so that humanity could be salvaged from future extinction. Whereas Jonas denies that religion could form the basis of a universal ethics of responsibility, Schweiker strives to prove him wrong by producing a Christian version of an ethics of responsibility from that of Jonas. Using Schweiker’s formulation of a Christian ethics of responsibility, this researcher aims at taking the debate to another level by engaging his Christian ethics of responsibility with African ethics to come out with an African Christian ethics of responsibility. The reason why we are formulating an African Christian ethics of responsibility is that if Africa is seen as the fastest growing Christian continent in the world, then formulating an African Christian ethics of responsibility is worthwhile since such an ethics addressing the negative impact of modern technology will be available and accessible to a substantial part of the world population. Although African and Christian in its point of departure, this ethics of responsibility claims to be universal in a normative sense of the word. It strives to provide moral guidance that should be heeded by everyone. This is because in our formulation, we will call Christians and non-Christians alike to emulate the altruistic love of Christ for the world as the core of an ethics of responsibility that is future-oriented. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Dogmatics and Christian Ethics / unrestricted

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[pt] Esta Dissertação de Mestrado da Área de Filosofia situa-se na Linha de Pesquisa de Filosofia e Questão Ambiental. A pesquisa concentra-se em dois núcleos, Ética e Metafísica, apresentando uma reflexão crítica sobre: (i) O período histórico em que vivemos, marcado pelo estrondoso perigo do caos ambiental; (ii) A necessidade de uma (nova) Ética que dê conta de (re)orientar o agir humano para enfrentar o novo cenário ecológico que se apresenta, para o qual as éticas tradicionais são insuficientes; (iii) A forma dessa nova ética: os princípios sobre os quais ela é construída, e o novo imperativo categórico que lhe resume; (iv) Por fim, a Fundamentação Metafísica que justifica as proposições éticas apresentadas, mostrando a sua racionalidade, de tal modo que a adesão a esta ética não seja motivada por crenças ou sentimentos, mas por uma necessidade de razão. Na parte final, a dissertação discute também a contribuição que o esvaziamento ontológico – promovido no pensamento contemporâneo sobretudo pelo evolucionismo darwinista, que acaba com a possibilidade de se falar em essências fixas – tem para o caos ético típico de uma sociedade niilista como a que vivemos. Todas as reflexões serão amparadas nas duas obras mais importantes do filósofo alemão Hans Jonas, a saber: O Princípio Vida (1966) e O Princípio Responsabilidade (1979). / [es] Esta Disertación de Maestria de la Area de Filosofía se encuentra en la Línea de Investigación de Filosofía y Cuestiones Ambientales. La investigación se centra en dos núcleos, Ética y Metafísica, presentando una reflexión crítica sobre: (i) El período histórico en el que vivimos, marcado por el peligro rotundo del caos ambiental; (ii) La necesidad de una (nueva) Ética que da cuenta de guiar la acción humana para abordar el nuevo escenario ambiental que se presenta, para los que las éticas tradicionales son insuficientes; (iii) La forma de esta nueva ética: los principios en que se construye y el nuevo imperativo categórico que la resume; (iv) Por último, la Fundación Metafísica que justifica las proposiciones éticas presentadas, mostrando su racionalidad, por lo que la adhesión a esta ética no está motivada por creencias o sentimientos, sino por una necesidad de razón. En la parte final, la disertación también analiza la contribución que la deflación ontológica – promovida en el pensamiento contemporáneo sobre todo por el evolucionismo darwiniano, que acaba con la posibilidad de hablar en esencias fijas - tiene para el caos ético típico de una sociedad nihilista como la que vivimos. Todas reflexiones se apoyarán en las dos obras más importantes del filósofo alemán Hans Jonas, a saber: El Principio Vida (1966) y El Principio Responsabilidad (1979).

Ce mémoire porte sur l’éthique des modifications génétiques à visées mélioratives. Les modifications génétiques à visées mélioratives sont l’une des technologies les plus étudiées dans le mouvement transhumaniste. Nous présenterons la défense transhumaniste de cette technologie à travers l’ouvrage « From Chance to Choice », qui propose une défense de nature politique, faisant remarquer que cette technologie peut venir offrir un outil précieux aux théories de la justice égalitariste. Cette défense est cependant dépourvue d’un volet éthique, puisque les éthiques classiques sont impuissantes à se saisir de ce phénomène nouveau de manière intelligible. Afin de fournir un cadre de régulation éthique de ces modifications génétiques, nous nous tournerons vers l’éthique de la discussion de Jürgen Habermas et l’éthique de la responsabilité de Hans Jonas. Nous montrerons dans un premier temps que l’éthique de la discussion, selon laquelle une norme morale est valide si elle peut espérer recevoir le consentement des sujets moraux impliqués à la suite d’un débat argumenté, permet de légitimer sur un plan éthique les modifications génétiques car il est possible d’espérer le consentement à venir du sujet de la modification génétique. Cependant, ce consentement ne peut être postulé que si la réflexion sur la modification à effectuer est effectuée sous le signe de l’éthique de la responsabilité, présentée par la suite, selon laquelle un tel choix doit être effectué dans un processus nommé « heuristique de la peur », soit avec en ayant en tête les effets lointains de notre action. / This memoir studies the ethical implications of human genetic modification. Human genetic enhancement is one of the most studied technologies by the transhumanist movement. We will present the transhumanist defence of genetic modification in the book “From Chance to Choice”, which defends this technology on political grounds, due to its efficiency in helping carry out egalitarian theories of justice. This defense is deprived of a substantial ethical aspect. More generally, classical ethical theories seem to be inadequate to grasp the issues of human genetic modification. In order to offer an ethical framework of regulation of this technology, we will study Jürgen Habermas’s discussion ethics and Hans Jonas’s responsibility ethics. We will first show that discussions’ ethics, according to which a moral norm is valid if and only if every moral subject affected by it can agree to it through an argumentative debate, ethically legitimates genetical improvements because we can hoe for the future consent of the modified person. This being said, this consent can only be postulated if the ethical reasoning is aided by responsibilities ethics, which is then presented, according to which a choice such as a genetic modification has to be made under the guidance of the heuristic of fear, in other words, while bearing in mind the long-term effects of our actions.

This study is a hermeneutical analysis with the aim to theoretically and theologically understand what is preached about the church to youth today and how youth is motivated to join the church. The study contains three case studies from Hönökonferensen and through Taylor, Camnerin and the Theological Framework of the Uniting Church in Sweden a few understandings of the church emerge: the church is a warm, welcoming and transforming community, it can prevent individualism, heal, and make believers, but it can also be filled with demands. The study discusses authenticity as an important concept along with different understandings about community.

Ces recherches se proposent de prendre le pouls de l’actuelle sur-utilisation de l’idée de responsabilité, plus particulièrement en philosophie. Loin d’être une idée nouvelle, elle plonge ses racines dans le commencement de notre civilisation et cherche, entre autres, à mesurer la qualité de l’humain. Depuis peu toutefois, cette idée a vécu maintes aventures, en ce qu’elle définit désormais de part en part et avant toute liberté autonome, la subjectivité. Ainsi, cette nouvelle responsabilité veut essentiellement signaler deux choses: premièrement, qu’une certaine conscience philosophique et scientifique souveraine en est venue historiquement à négliger autrui et à effriter le tissu social, deuxièmement, que l’individu est d’abord fondamentalement responsable de l’autre que lui. Cependant, les mutations récentes de l’agir humain rendent difficile, bien que nécessaire, l’expression concrète de cette responsabilité. C’est pourquoi l’éducation et la diffusion de l’information demeurent des priorités fondamentales en démocratie, afin que les individus puissent atteindre une véritable perception de leur responsabilité et, toujours devant une incertitude incontournable, afficher leur attachement à l’humain et à ce qui le dépasse.

[pt] A presente pesquisa tem o objetivo de aprofundar a compreensão do papel das imagens no pensamento de Hans Jonas através da reflexão sobre a influência que estas exercem na experiência de apreensão da realidade, pois, para o autor, a diferença antropológica reside justo na capacidade dos humanos em se relacionar livremente com as imagens. Ou seja, criar e reconhecer as imagens como representações do real, já que o homo pictor inaugurou uma nova maneira de se relacionar com os objetos pela liberdade galgada na expressão da faculdade da imagem. Em sua proposta ética, Hans Jonas postula que é um dever invocar imagens que conduzam a humanidade a agir de acordo com a preservação das condições de existência dos humanos no futuro. Desta maneira, apresenta-se como necessária a investigação do funcionamento da capacidade imaginativa para a compreender em que medida as imagens configuram um componente perceptual capaz de suscitar os afetos adequados à ação ética ecológica. Postulamos que, se para Jonas, a capacidade de produzir, reconhecer e se relacionar com imagens livremente é um atributo do ser humano, isto significa que o autor considera as imagens como executoras de uma função fundamental em nossa percepção do real e, por conseguinte, na concepção de realidade e de visão cosmológica que condicionam as nossas ações no mundo. / [en] The present research has the objective of deepening the understanding of the role of images in Hans Jonas thought through the reflection of their influence in the experience of apprehension of reality. Since, for Jonas, the anthropological difference lies right in the capacity of humans to relate freely to images. That is, to create and recognize the images as representations of the real, inasmuch as homo pictor inaugurated a new way of relating to the objects by the freedom achieved in the expression of the faculty of the image.In his ethical proposal, Hans Jonas postulates that it is a duty to invoke images that lead humanity to act in accordance with the preservation of the conditions of human existence in the future. From this, arises as necessary the investigation of the significance and the functioning of the images in the arousal of the affects for that purpose. We postulate that, if for Jonas the capacity to produce, recognize and relate to images freely is an attribute of the human being, this means that the author considers the images as executing a fundamental function in our perception of reality and, therefore, in the conception of reality and cosmological vision that condition our actions in the world.

Ce mémoire porte sur l’hospitalité qui est un des défis de l’immigrant. Il répond à la question suivante : Comment le récit du livre de Jonas à la lumière de la philoxenie d’Abraham en Genèse 18 peut-il informer les pratiques de l’hospitalité en milieu évangélique ? Pour répondre à cette question, la recherche a mis en évidence les actions et attitudes qui construisent la grille d’évaluation de la dynamique de l’hospitalité en Genèse 18. Par la suite cette grille a été utilisée pour analyser la dynamique de l’hospitalité dans le livre de Jonas. Yahvé envoie Jonas, membre du peuple élu, apporter un message aux Ninivites, un peuple méchant et ennemi d’Israël. Dans une perspective de théologie exclusive dans laquelle Jonas perçoit Yahvé comme appartenant uniquement aux israélites, il manifestera son inhospitalité à l’égard de la mission et mettra tout en oeuvre pour faire obstacle à la l’hospitalité que Yahvé offre aux Ninivites. Yahvé restera constant dans un dialogue avec Jonas en utilisant entre autres les éléments de la nature et l’accueil qu’il fait à la repentance des Ninivites pour se faire connaitre à Jonas. L’Église, qui est constituée des personnes étrangères à Dieu et qui ont été accueillies en Jésus-Christ, est appelée à vivre une constante hospitalité en interne pour être capable d’exprimer l’hospitalité aux non-croyants. L’immigration fournit aux églises locales au Québec, et à Montréal en particulier une vague de croyants. La plupart de ces croyants considèrent le processus de leur migration comme un élément de leur expérience de foi. Cette considération les conduit à être dans une attente de l’hospitalité dans les églises locales. Dans ce schéma, ils sont en retour appellés à accueillir la différence des accueillants pour une vie communautaire équilibrée. Cet accueil se veut bidirectionnel pour une mission globale de l’Église.