The work draws a comparison between different views on marriage and divorce (e.g. from the perspective of the Catholic Church, profane view, the legal system of the Czech Republic). The aim of the study is to compare convictions and development of views on marriage and divorce in contemporary society. The work observes the release of morals under the influence of television and commercials. A question, whether art reflects the reality of people's lives, or determines them, also needs to be asked. Further, it examines if current people are able to think critically and looks at people's motivation. Other question is, how hard it may be to do a right thing when major society became reconciled to wrong. The issues will be answered in questionnaires. It is necessary to note though that the work is not binding as the research does not include a sufficient amount of questionnaires. In the work, the released sexuality and reasons for being "single" will be investigated. Using statistics we will try to predict the future course and to analyse natural and sacramental values of marriage, double indissolubility and unity, the relationship of marriage and society. Keywords: marriage, divorce, sexuality, theology, morals, canon law, family

[pt] Friedrich Nietzsche, ao longo de sua obra e, em especial, em sua crítica ao valor dos valores morais ocidentais para a vida, em que elabora a tipologia da moral nobre e moral dos escravos, associa a criação de valores a diferentes fisiologias humanas (homem ativo e homem reativo, homem como ave de rapina e homem como ovelha), compreendendo a moral como não desligada da vida orgânica e se colocando contra valores e práticas de homogeneização e nivelamento. Decorre daí uma visão que valora a alteridade – o que é outro, diferente, alheio – como de valor à vida, enquanto característica fisiologicamente inerente aos homens e que alimenta a força plástica humana. Oswald de Andrade, leitor confesso de Nietzsche, em especial em seus manifestos e ensaios filosóficos, resgata e reelabora a noção de antropofagia, enquanto visão de mundo e postura filosófica em que o outro é alimento de transformação de si, orgânica e moralmente (isto é, enquanto alimento ao corpo, no caso do ritual em sua origem, e também enquanto alimento à criação de novos valores); e que, portanto, também valora a alteridade como de valor à vida. Oswald elabora a sua própria tipologia, a do homem messiânico e homem antropofágico (patriarcado e matriarcado), e a sua análise do valor dos valores morais ocidentais para a vida, em que a sua crítica à moral do sacerdócio em muito se aproxima à crítica de Nietzsche feita a essa que, para o filósofo alemão, foi a mais forte das morais de escravo e de rebanho que o homem ocidental desenvolveu. Dentre aproximações e diferenciações, ambos os pensadores nos indicam a reflexão sobre a alteridade enquanto elemento de valor à plasticidade humana e, assim, à vida, apesar das tendências homogeneizadoras que possamos identificar ao longo da história e, ainda, do momento presente. / [en] Friedrich Nietzsche, throughout his work and, in particular, in his critique of the value of western moral values for life, in which he elaborates a typology of the master morality and slave morality, associates the creation of values to different human physiologies (active man and reactive man, man as bird of prey and man as sheep), comprehending the morality as not excluded from organic life and being against values and practices of homogenization and leveling. It follows from this a view that values alterity – what is other, different, unrelated – as a value to life, as a physiologically inherent characteristic of men and that feeds human plasticity force. Oswald de Andrade, a self-confessed reader of Nietzsche, especially in his manifestos and philosophical essays, rescues and re-elaborates the notion of anthropophagy, world view and philosophical posture in which the other feeds the transformation of the self, organically and morally (that is, as nutrition for the body, in the case of ritual in its origin, and also for the creation of new values), in which, therefore, he also values alterity as a value to life. Oswald developed his own typology, that of messianic man and anthropophagic man (patriarchy and matriarchy), proposing his analysis of the value of Western moral values for life, in which his critique of priesthood morality is very close to Nietzsche s critique of that. That one, for The German philosopher, is the strongest slave and herd morality that was developed by the western man. Among the approximations and differences, the thinkers indicate paths to think about alterity as a valuable element to human plasticity and, thus, to life, although homogenization tendencies we can identify along the History and still in the present.

In mid-later Heidegger’s thought, polemos, an idea he borrows from Heraclitus’ Fragment 53, prevails in his works as that which creates the possibility of a fundamentally metaphysical decision of to-be-or-not-to-be. This decision clearly corresponds to the primal conflict between the “world” and the “earth” (the concealment and the unconcealment of Being) in a “rift-design” that he depicts in “The Origin of the Work of Art.” Based on a textual analysis of “The Origin” and related writings, which follows a phenomenological examination of the guiding questions in Heidegger’s progression from the study of Dasein to the study of being as such, I provide an exegesis that clarifies how, in Heidegger’s conception of art, polemos preserved by thinghood is entangled with other elements in his entire metaphysical inquiry. I show that polemos is a re-enchanting path in the light of which Heidegger ontologically uncovers the predetermined ethical connection between the human and the sacred, having as its medium the thing and as its end freedom, with the potential of bringing salvific power to a destitute age characterized by positivistic machination. Moreover, by interpreting Heidegger’s concept of beauty as phainesthai engaged in and with aletheia conditioned by polemos, I illustrate Heidegger’s reconfiguration of the history of Western metaphysics in order to illuminate its repetitive moments through which he overcomes it.

No description available.

Thesis (MA)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: In the Epistulae Morales Seneca presents his moral philosophy. Scholars such as Hadot, Mans and Smuts have studied Seneca's moral philosophy in the Epistulae Morales. The question is, how does Seneca present and develop his moral philosophy in the Epistulae Morales, i.e. what literary technique does he use? Scholars have pointed out that Seneca's use of the epistolary form is an integral part of this literary technique. The epistolary form was an ideal medium for conveying his moral philosophy: "[Seneca] presented himself as a spiritual guide, and for that purpose he made use of the literary form of letters ... In this form Seneca was able to give a detailed presentation of the course of moral education" (Misch 1950:419). The more specific question is thus: how does Seneca use the epistolary form to present and develop his moral philosophy in the Epistulae Morales? In order to answer how Seneca employs the epistolary form, it is necessary to understand what Seneca's goal was with the Epistulae Morales. I suggest that the goal of Seneca's moral philosophy in the Epistulae Morales is the development of a practical moral identity. Seneca's choice of the letter as the form of his philosophical discussion enabled him to create certain fictional personae. The three main personae of the Epistulae Morales are the Ideal Persona (the embodiment of Seneca's moral philosophy), the persona Seneca and the persona Lucilius. These personae demonstrate the phases of moral progress. The Ideal Persona is the ideal, which the personae Seneca and Lucilius must strive towards becoming. The persona Seneca acts in the role of the mentor, advising the persona Lucilius on how to achieve this ideal, but he is himself still struggling towards it. The persona Lucilius is just beginning to walk the road of moral progress at the beginning of the Epistulae Morales. The phases of moral progress, which are enacted by the three personae, are also the phases of the development of a practical moral identity. The practical moral identity should thus be viewed both as a goal and as a process in the letters. Epistulae Morales 1-29 form a separate whole, as scholars have pointed out. These letters also supply sufficient evidence of Seneca's literary technique of developing a practical moral identity in the Epistulae Morales. A close reading of Epistulae Morales 1-29 in Chapter 2 analyses this literary technique. Chapter 3 involves a systematic exposition of the practical moral identity in terms of certain themes. The themes represent the main aspects of moral development, i.e. the main aspects of the development of a practical moral identity in Epistulae Morales 1-29. / AFRIKAANSE OPSOMMING: In die Epistulae Morales bied Seneca sy morele filosofie aan. Vakkundiges soos Hadot, Mans en Smuts het Seneca se morele filosofie in die Epistulae Morales bestudeer. Die vraag is egter, hoe ontwikkel Seneca sy morele filosofie in die Epistulae Morales, m.a.w watter literêre tegniek gebruik hy? Vakkundiges het daarop gedui dat Seneca se gebruik van die briefvorm 'n integrale deel van hierdie literêre tegniek uitmaak. Die briefvorm was 'n ideale medium om sy morele filosofie weer te gee: "[Seneca] presented himself as a spiritual guide, and for that purpose he made use of the literary form of letters ... In this form Seneca was able to give a detailed presentation of the course of moral education" (Misch 1950:419). Die meer spesifieke vraag is dus: hoe gebruik Seneca die briefvorm om sy morele filosofie in die Epistulae Morales te ontwikkel? Om hierdie vraag te beantwoord, is dit nodig om te verstaan wat Seneca se doel met die Epistulae Morales was. Ek stel voor dat Seneca die ontwikkeling van 'n praktiese morele identiteit ten doel gehad het. Seneca se gebruik van die briefvorm het hom in staat gestel om sekere fiktiewe personae te skep. Die drie hoof personae van die Epistulae Morales is die Ideale Persona (die verpersoonliking van Seneca se morele filosofie), die persona Seneca en die persona Lucilius. Hierdie personae verteenwoordig die fases van morele ontwikkeling. Die Ideale Persona is die ideaal, wat Seneca en Lucilius moet nastreef. Seneca speel die rol van mentor. Hy gee Lucilius raad oor hoe om hierdie ideaal te verwesenlik, maar hyself streef ook daarna. Die Epistulae Morales open met Lucilius aan die begin van sy morele ontwikkeling. Die fases van morele ontwikkeling wat deur die drie personae opgevoer word is ook die fases van die ontwikkeling van 'n praktiese morele identiteit. Die praktiese morele identiteit moet gesien word as beide 'n doel en 'n proses in die briewe. Epistulae Morales 1-29 vorm 'n afsonderlike geheel, soos deur vakkundiges uitgewys is. Hierdie briewe verskaf voldoende bewys vir die literêre tegniek waarmee die praktiese morele identiteit in die Epistulae Morales geskep word. 'n Gedetailleerde analise van Epistulae Morales 1-29 in Hoofstuk 2 analiseer hierdie literêre tegniek. Hoofstuk 3 gee 'n sistematiese uiteensetting van die praktiese morele identiteit in terme van sekere temas. Die temas verteenwoordig die hoof aspekte van morele ontwikkeling, m.a.w. die hoof aspekte van die ontwikkeling van 'n praktiese morele identiteit in Epistulae Morales 1-29.

做為康德道德哲學最後一本主要的著作，《道德底形上學》一書長期以來一直受到康德研究者們的忽視。許多論者們認為，〈法權論〉做為《道德底形上學》一書中的第一部份，其中的許多觀點與康德道德哲學中的理念並不一致。然而，在本論文中，筆者即試圖捍衛〈法權論〉的道德地位，以及《道德底形上學》一書的重要性。是故，本論文有兩個主要的論點：第一，康德的〈法權論〉並不會與其道德哲學理念產生衝突，相對的，法權的法則必須由定言令式演繹而來，而法權的系統本身也未違反自律的原則；第二，《道德底形上學》一書扮演了「道德義務學」及「道德實踐學」的角色，從而與《道德底形上學之基礎》及《實踐理性批判》共同構成康德道德哲學系統中不可或缺的重要部份。 / As the last major work of Kant’s morality, the Metaphysics of Morals has long been neglected in Kantian literatures. Many Scholars argue that the Rechtslehre, or Doctrine of Right, as the first part of Metaphysics of Morals, is not consistent with Kant’s moral theory. This research intends to defend the moral status of Rechtslehre and the importance of Metaphysics of Morals in Kant’s moral philosophy. There are two main arguments - firstly, Rechtslehre does not conflict with Kant’s moral theory; instead, the laws of Right should be derived from categorical imperative, and the system of Right does not contradict to the principle of autonomy. Secondly, the Metaphysics of Morals can be regarded as the “doctrine of moral duties” and the “doctrine of practical morality”, and, together with the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason, constitutes an essential part in Kant’s moral philosophy.

Parmi les critiques visant l'Organisation mondiale du commerce (OMC), il est souvent reproché à celle-ci d’accorder trop peu d’importance aux préoccupations non commerciales des consommateurs et des États, reflet de leurs valeurs sociétales ou culturelles, sous prétexte de lutter contre les entraves au commerce international. Pourtant, dans le domaine du commerce des marchandises, l’article XX du GATT prévoit certaines exceptions générales, permettant éventuellement aux États de justifier une mesure restrictive pour le commerce, notamment pour des raisons de protection de la moralité publique. Or, cette « exception de moralité publique », rarement invoquée à ce jour, est au cœur du différend commercial opposant actuellement le Canada à l’Union européenne, après l’embargo adopté en 2009 par celle-ci sur les produits issus de la chasse au phoque, considérée comme cruelle par de nombreux Européens. Dans ce mémoire, nous avons tenté d’envisager l’issue possible de ce litige. À cette fin, nous avons réalisé une étude préliminaire du concept de moralité publique en droit international public et présenté en détails le contexte, notamment politique, de ce différend; puis nous avons procédé à son analyse par étapes, selon la méthode retenue à ce jour par l’Organe de règlement des différends (ORD). À l’issue de nos réflexions, nous avons conclu que l’ORD devrait constater que la mesure européenne contestée vise à répondre à un réel souci de protection de la moralité publique en Europe; toutefois, il est probable, selon nous, que l’embargo européen ne soit pas considéré comme « nécessaire » à cette fin, au sens de l’article XX du GATT : en effet, l’ORD estimera sans doute que l’Union européenne aurait pu mettre en œuvre des solutions moins incompatibles avec ses obligations au titre du GATT. Nous pensons donc, hélas, que l’issue de ce litige ne satisfera pas ceux qui réclament une plus grande ouverture de l’OMC vis-à-vis de considérations non commerciales légitimes. / Among other criticisms, the World Trade Organization (WTO) is often blamed for not taking sufficient account of non-trade concerns, which express consumers and States’ societal or cultural values, under the pretext of international trade liberalization. Concerning trade in goods, though, GATT article XX provides certain general exceptions, allowing States to justify trade-restrictive measures intended to protect public morals. Now, this rarely-invoked "public morals clause" is at the very heart of a pending trade dispute between Canada and the European Union (EU), after the EU decided in 2009 to ban products derived from seal hunt, which is seen as cruel by many Europeans. In this report, the author tries to predict what the outcome of this dispute could be. To this end, the report first examines the public morals concept in public international law. Then, it describes in details the context of this conflict, in particular at the political level. Finally, the author makes an assessment of an article XX defense, following the method adopted to date by the Dispute Settlement Body (DSB). This report concludes that the DSB is likely to consider that the challenged measure aims at addressing a real concern about the protection of public morals in Europe; however, in the author’s view, the European ban will not be deemed "necessary" to achieve this end under GATT article XX. Indeed, the DSB will most likely consider that the European Union had less trade-restrictive available options that are more compatible with its obligations under the GATT. Regrettably, the author believes that the ORD decision in this dispute will not satisfy those who call for a better recognition of legitimate non-trade concerns by the WTO.

手稿影印本. / Thesis (M.A.)--香港中文大學硏究院敎育學部. / Shou gao ying yin ben. / Includes bibliographical references (p. 360-396). / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan jiao yu xue bu. / Chapter 第一章 --- 引言 / Chapter 一 --- 教育目標的分類 --- p.1 / Chapter 二 --- 過份重視智育引起的偏差 --- p.2 / Chapter 第二章 --- 研究緣起與目的 / Chapter 一 --- 文學作品的教育作用 --- p.7 / Chapter 1 --- 道德教育作用 --- p.8 / Chapter 2 --- 情感教育作用 --- p.19 / Chapter 3 --- 文學作品對情感的滋養作用 --- p.21 / Chapter 二 --- 中學中國文學科課程課文的規劃 --- p.27 / Chapter 三 --- 中學中國文學科教學目標的貫徹 --- p.30 / Chapter 第三章 --- 論題說明 / Chapter 一 --- 文學的定義與文學的特質 / Chapter 1 --- 文學的定義 --- p.32 / Chapter 2 --- 文學的特質 --- p.35 / Chapter 二 --- 中學中國文學科課文 --- p.36 / Chapter 三 --- 道德的定義與道德發展 / Chapter 1 --- 道德的定義 --- p.38 / Chapter 2 --- 道德的發展 --- p.38 / Chapter 四 --- 情感的定義與情感分類 / Chapter 1 --- 情感的定義 --- p.68 / Chapter 2 --- 情緒、情感和情操的分別 --- p.68 / Chapter 3 --- 情感的特質 --- p.72 / Chapter 4 --- 情感的分類 --- p.73 / Chapter 第四章 --- 理論說明 / Chapter 一 --- 文學作品中的道德成素 --- p.85 / Chapter 1 --- 文學作品中的道德成素的內涵 --- p.91 / Chapter 2 --- 文學作品中道德信息的特徵 --- p.103 / Chapter 3 --- 道德判斷與事實判斷的分別 --- p.105 / Chapter 4 --- 中國文學作品中的道德成素 / Chapter 二 --- 文學作品中的情感成素 / Chapter 1 --- 文學的內涵 --- p.115 / Chapter 2 --- 文學作品中情感信息的特徵 --- p.117 / Chapter 3 --- 中國文學作品中的情感成素 --- p.149 / Chapter 三 --- 文學作品內容分析的方法 / Chapter 1 --- 內容分析理論 --- p.266 / Chapter 2 --- 中國文學作品內容分析的方法 --- p.268 / Chapter 第五章 --- 研究設計 / Chapter 一 --- 研究對象 --- p.288 / Chapter 二 --- 研究假設 --- p.288 / Chapter 三 --- 研究工具 --- p.289 / Chapter 1 --- 課文元次的分類 --- p.289 / Chapter 2 --- 道德元次的分類 --- p.289 / Chapter 3 --- 情感元次的分類 --- p.290 / Chapter 四 --- 研究方法和步驟 --- p.298 / Chapter 五 --- 資料分析 --- p.301 / Chapter 六 --- 研究局限 --- p.301 / Chapter 第六章 --- 研究結果及討論 / Chapter 一 --- 研究結果 / Chapter 1 --- 類目的整理和分析 --- p.303 / Chapter 2 --- 道德成素在課文中的分佈 --- p.306 / Chapter 3 --- 情感成素在課文中的分佈 --- p.307 / Chapter 二 --- 討論 / Chapter 1 --- 道德成素含量及其意義 --- p.315 / Chapter 2 --- 道德教育的模式與文學科教材的規劃 --- p.322 / Chapter 3 --- 情感成素含量及其意義 --- p.319 / Chapter 4 --- 情感教育的模式與文學科教材的規劃 --- p.328 / Chapter 第七章 --- 摘要、結論及建議 --- p.332 / Chapter 一 --- 摘要 --- p.332 / Chapter 二 --- 結論 --- p.333 / Chapter 三 --- 建議 --- p.334 / 附錄 / Chapter 附錄一 --- 中學中國文學科課程內容 --- p.337 / Chapter 附錄二 --- 中學中國文學科課文內容分析藍圖 --- p.339 / Chapter 附錄三 --- 課文的道德及情感成素次數分配及差異分析表 --- p.341 / Chapter 附錄四 --- 中學中國語文科培養品德的資料 --- p.358 / Chapter 附錄五 --- 參考文獻 / 中文部份 --- p.360 / 英文部份 --- p.394

[Typescript] Includes bibliography.

The starting point of our study was raised as a concern, when we realized the fact that we both consider ourselves lacking knowledge of how we as prospective pre-school teachers should manage children´s play that perceived as violent. We were also keen to learn how certain standards may influence pre-school teachers and be reproduced by them in relation to children’s play with elements of violence. The aim of our study is to examine how teachers of pre-school children reason around children´s violent play, and how their reasoning might visualize the prevailing norms of ethics and morals, gender and child perspective. The questions we ask ourselves are:  How do pre-school teachers reason concerning children's play with elements of violence? How are standards of ethics and morality, gender and child perspective in teachers' reasoning about children's games involving violence reproduced? 
When analysing our material we chose a norm-critical perspective, when looking at our data through the three norms; ethics and morals, gender and child perspective. In collecting our data we used a qualitative approach and our method is qualitative interviews. The conclusion from our study is that we can identify the three norms about ethics and morals, gender and child perspective when pre-school teachers reason about children´s play with elements of violence, and that these norms are reproduced by the pre-school teachers.