Aristotle’s articulation of a correct state is inherently socially hierarchical. This has led many scholars to view the functionalist approach as being at odds with the inherent equality of persons that is taken for granted in contemporary political theory. My thesis therefore aims to offer a defence of functionalist theory, demonstrating that it can be formulated to respect the functioning of every individual. In Chapter 1, I examine the key Aristotelian concept of natural justice. In order to draw out the subtleties of natural justice, I compare it with Cicero’s articulation of natural law. In Chapter 2, I compare and contrast Martha Nussbaum’s and Aristotle’s articulations of political philosophy. In Chapter 3, I examine the Aristotelian notion of friendship by considering the work of Cooper and Bentley. I argue against most contemporary theorists that Aristotle’s basic understanding of human relationships is altruistic. / Graduate / 0422

This survey is a theoretical analysis concerning didactics of literature, in which I problematize what Martha C. Nussbaum describes as ”narrative imagination”. By using postcolonial theory, more specific: Gayatri Spivaks essay ”Can the Subaltern Speak?” and her theoretical formula ”a leap into the other’s sea”, I try to answer the following question: Can ”narrative imagination” be understood as a manifistation or concretisation of ”a leap into the other’s sea”? The answer that is given concerning my general question is simply: No. Nussbaums’ reader is far to active, whereas Spivak strongly argues that hearing and/or listening to the subaltern requires a state of self-suspendedness. Nussbaum also shows a great belief in literature as a representation of something truly real, but also as a representation of the Other. Drawing on Spivaks critique of Deleuze and Foucault, I have suggested that representation of this kind should, from a poststructuralistic and Marxist point of view, be seen as a theoretical misstake, for: representation postulates objectiveness or/and transparentness. Finally Nussbaums goals, in terms of cultivating the humanity, has been problematized. Her cosmopolitan and democratic approach is based upon – a form of – universalism and an ambition towards consensus, which – again: from a poststructuralistic perspective – is highly debatable. With this background I have concluded two implications concerning didactics of literature: Firstly, there are plenty of voices not represented by literature, a fact that needs to be considered. Thus, to base a world citizenship, a democracy or an understanding of the Other on works of literature is to restrict ”the world” or ”the Other” to the fictional, literary characters that has been written. Secondly Spivak urges us to reflect on the reader as an interpreter. A total suspension of the self is a naive statement – but she is right to point to the occidental subject as a member and reproducer of postcolonial discourse.

La présente thèse propose une réflexion sur les valeurs du travail à partir de l’œuvre de Martha C. Nussbaum, de sa conception des capacités, de la vie bonne et de la justice. Nous y définissions la valeur du travail en fonction de ses effets sur les capacités du travailleur et des autres partie-prenantes. Penser les valeurs du travail à partir des capacités relationnelles permet de rendre compte de dimensions essentielles que le travail permet de développer et que chaque être humain valorise : le respect de soi, la qualité des relations inter-personnelles ou les interactions positives avec le milieu naturel et culturel, de façon à préserver le bien vivre aujourd’hui et demain. Nous éclairons ainsi les enjeux et des finalités du bien vivre au travail, en s’appuyant sur une anthropologie et une éthique relationnelles inspirées d’Aristote et de Kant. Suivant cette approche, le travail s’inscrit aussi dans un cadre institutionnel qui vise à garantir à tous l’accès aux capacités, et en particulier à ceux qui en sont exclus.En contrepoint des approches purement instrumentales de la valeur du travail, d’inspiration utilitariste et néoclassique, cette conception des valeurs du travail est centrée ses finalités, en termes de fonctionnements humains et de vie bonne, à une échelle individuelle et collective.La portée pratique de cette recherche consiste à mettre en évidence les tensions dont le travail contemporain est l’objet et à proposer une démarche pour évaluer, de façon plus juste, les capacités des êtres humains qui y sont engagées. Elle ouvre ainsi la voie à une réflexion pour des acteurs économiques – équipes, entrepreneurs, investisseurs - qui souhaiteraient s’inspirer du cadre proposé pour faire évoluer leurs pratiques et leurs modèles économiques, en promouvant une économie qui serait davantage attentive à la qualité relationnelle entre les parties prenantes. / This thesis proposes a reflection on the values of work based on the work of Martha C. Nussbaum, her conception of capabilities, good life and justice. We defined the value of work in terms of its effects on the abilities of the worker and other stakeholders. Defining work values based on relational capacities makes it possible to account for essential dimensions that work allows to develop and that each human being values: self-respect, the quality of interpersonal relations or positive interactions with the natural and cultural environment, so as to preserve the good life today and tomorrow. In this way, we shed light on the challenges and aims of good working life, based on an anthropology and relational ethics inspired by Aristotle and Kant. Following this approach, the work is also part of an institutional framework that aims to guarantee access to capacities for all, and in particular for those excluded from them.As a counterpoint to purely instrumental approaches to the value of work, utilitarian and neoclassical in inspiration, this conception of work values is centred on its aims, in terms of human functioning and good life, on an individual and collective scale.The practical scope of this research consists in highlighting the tensions to which contemporary work is subjected and in proposing an approach to evaluate, in a more accurate way, the capacities of the human beings who are committed to it. It thus opens the way to reflection for economic players - teams, entrepreneurs, investors - who would like to draw inspiration from the proposed framework to change their business practices and models, by promoting an economy that would be more attentive to the quality of relationships between stakeholders.

In this study, a qualitative text analysis will identify and present common arguments that are used in the discussion regarding euthanasia. The arguments will then be discussed, following Professor Jürgen Habermas's discourse ethics, to try to reach a mutual compromise and introduce a proposal on which prerequisites for euthanasia could be introduced in society. The study will conclude with an analysis of the pre-debated prerequisites against Professor Martha Nussbaum's capability approach and in so doing make a theoretical validity claim in Habermas's opinion.   What is then revealed in the result is that the proposed list of prerequisites made, is not perfect and the question arises if it is even possible. The theoretical claim of validity can be interpreted from different points of view and thus come up with conflicting answers. The consensus of this study shows that if euthanasia is to be implemented in a society, the prerequisites to be followed should be well-defined and clear.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: This study finds its roots in the ancient quarrel, as mentioned by Plato 400 BC, between poets (artists) and philosophers on the nature of our ethical existence. The ancient philosophers participating in the ancient quarrel, such as Plato, had a metaphysical understanding of our existence and they believed that we should communicate about our ethical existence through a style which acknowledges the transcendental nature of our human existence. The styles and language used by the philosophers of the ancient quarrel were therefore often very abstract, and mostly concerned with the rationality of human reasoning. The ancient poets participating in this quarrel, however, did not share the metaphysical worldview of their philosophical rivals. They denied the transcendental nature of our existence, and argued that our ethical existence should be portrayed and communicated through a style which acknowledges the fact that we are humans with a concrete existence. The poets of the ancient quarrel also promoted a style which acknowledges humans as beings with both rational and emotional faculties. It is for this reason that we find today in literature concerned with moral matters, both the abstract style of moral philosophy which is concerned with the rational aspects of our existence, and the concrete style of fictional literature which is concerned with the emotive aspects of our existence. The quarrel on how to communicate about the nature of our ethical existence is, however, an ongoing debate which is still prevalent in our modern times. This study turns to the modern argument of Martha Nussbaum on how to communicate about the nature of our ethical existence. Nussbaum argues that the abstract style of philosophical texts on morality acknowledges the abstract and rational aspects of our human nature and existence, but that it often fails to fully acknowledge the fact that we are concrete human beings for whom emotions play an integral part in our ethical existence. She therefore believes that moral philosophy should be presented in combination with fictional literature in order to give a true and complete picture of our ethical existence. This study thus enters into a critical dialogue with Nussbaum on her proposal to combine fictional literature with moral philosophy. Accordingly, this study focuses on three specific aspects of our ethical existence, which Nussbaum argues, are acknowledged through fictional literature such as novels, but not through the typical style of abstract moral philosophy. They are; 1) that human values are plural and often incommensurable; 2) that the particulars of situations play an important role in ethical deliberation; and 3) that human emotions and the imagination form a big part of our ethical existence. The fundamental aim of this study is thus to answer the question whether the style of fictional literature actually acknowledges the three above mentioned aspects of our ethical existence. The novel which is used to determine this is Alan Paton’s Cry the Beloved Country. Nussbaum classifies the three above mentioned aspects of our ethical existence as 1) The Non- Commensurability and Plurality of Values; 2) Priority of the Particular; and 3) Ethical Value of the Emotions and Imagination. These three aspects are, however, derived from Aristotle’s ethics and they form, as Nussbaum has argued, the bases of the Aristotelian ethical position – a position from which practical knowledge can be obtained. The aim of this study is therefore not only to determine whether certain fictional literature acknowledges the three fundamental aspects of the Aristotelian ethical position, but it also aims to answer the question whether the Aristotelian ethical position (and therefore practical wisdom) can be obtained through the reading of fictional literature such as novels. The study concludes that some fictional literature, such as the novel Cry, the Beloved Country, does in fact adequately portray the three fundamental features of the Aristotelian ethical position, and that Nussbaum’s proposal should receive serious consideration, since the inclusion of some fictional literature into moral philosophy my lead to deeper ethical understanding from which practical wisdom can be obtained. / AFRIKAANSE OPSOMMING: Hierdie studie vind sy oorsprong in die eeue oue stryd, soos al reeds geïdentifiseer deur Plato 400 vC, tussen digters (kunstenaars) en filosowe oor die aard van ons etiese bestaan. Die antieke filosowe wat deelgeneem het aan hierdie eeue oue vete, soos byvoorbeeld Plato, het ‘n metafisiese verstaan van ons bestaan gehad, en het daarom geglo dat ons oor ons etiese bestaan moet kommunikeer deur middel van style wat erkenning gee aan die transendentale aard van ons menslike bestaan. Die style en taal wat deur die filosowe van hierdie eeue oue vete gebruik is, was dus dikwels baie abstrak en uiters bemoeid met die mens se rasionele denkvermoëns. Die antieke digters wat deelgeneem het aan hierdie vete het egter nie, soos die filosowe, ‘n metafisiese wêreldbeskouing van ons bestaan gehad nie. Hulle het die transendente aard van ons bestaan ontken, en het daarom daarop aangedring dat ons etiese bestaan voorgestel en oor gekommunikeer moet word deur style wat erkenning gee aan die feit dat ons mense is met ‘n konkrete bestaan. Hulle het egter ook aangedring op ‘n styl wat erkenning gee dat mense beide rasionele en emosionele wesens is. Dit is weens hierdie rede dat ons vandag, in literatuur aangaande morele kwessies, die abstrakte en meer rasioneel geöriënteerde styl van morele filosofie, sowel as die konkrete en meer emosioneel geöriënteerde styl van fiktiewe literatuur aantref. Daar is egter vandag steeds nie klaarheid oor hoe daar oor ons etiese bestaan gekommunikeer moet word nie, en onenigheid is dus steeds te bespeur in huidige debatte oor hierdie tema. Hierdie studie ondersoek ‘n moderne argument, soos voortgestaan deur Martha Nussbaum, oor die wyse waarop daar oor die aard van ons etiese bestaan gekommunikeer moet word. Nussbaum neem die standpunt in dat die abstrakte styl van morele filosofiese tekste erkenning gee aan die abstrakte en rasionele aard van ons menslike aard en bestaan, maar dat dit nie altyd daarin slaag om erkenning te gee dat ons mense is met ‘n konkrete etiese bestaan waarin emosies (eerder as net rasionele denke) ook ‘n baie belangrike rol speel nie. Hierdie studie neem dus die vorm aan van ‘n kritiese dialoog met Nussbaum aangaande haar voorstel om fiktiewe literatuur te kombineer met morele filosofie. Gevolglik fokus hierdie studie op drie spesifieke aspekte van ons etiese bestaan, wat Nussbaum glo wel deur fiktiewe literatuur aangespreek word maar nie altyd deur tekste van morele filosofie nie. Hierdie drie aspekte is 1) dat menslike waardes uiteenlopend en dikwels onversoenbaar is; 2) dat die partikuliere elemente van situasies ’n belangrike rol speel in etiese besluitneming; en 3) dat ons menslike emosies en verbeelding ’n groot deel uitmaak van ons etiese bestaan. Die fundamentele doel van hierdie studie is dus om te bepaal of die styl van fiktiewe literatuur wel erkenning gee aan die drie bogenoemde aspekte van ons etiese bestaan. Die fiktiewe werk wat gebruik is om dit te bepaal, is Alan Paton se Cry, the Beloved Country. Nussbaum klassifiseer die drie bogenoemde aspekte van ons etiese bestaan as 1) Onversoenbaarheid and Pluraliteit van Waardes; 2) Prioriteit van die Partikuliere; en 3) Etiese Waarde van die Emosies en Verbeelding. Hierdie klassifikasie vind egter sy oorsprong in die etiek van Aristoteles, en vorm dus volgens Nussbaum die basis van die Aristoteliaanse etiese posisie – ‘n posisie van waaruit praktiese wysheid geput kan word. Die doel van hierdie studie is dus nie net om te bepaal of fiktiewe literatuur erkenning gee aan die drie fundamentele aspekte van die Aristoteliaanse etiese posisie nie, maar die doel is ook om te bepaal of die Aristoteliaanse etiese posisie (en dus praktiese wysheid) bekom kan word deur die lees van fiktiewe literatuur. Die studie kom tot die gevolgtrekking dat sekere fiktiewe literatuur, soos die werk Cry, the Beloved Country, inderdaad wel bevredigende erkenning gee aan die drie eienskappe van ons etiese bestaan, soos veronderstel deur die Aristoteliaanse etiese posisie, en dat Nussbaum se voorstel ernstige aandag behoort te geniet, aangesien die insluiting van sekere fiktiewe literatuur in morele filosofie ‘n dieper etiese verstaan teweeg kan bring, waaruit praktiese wysheid geput kan word.

The thesis is a theological enquiry into the nature of human affections (or ‘emotions’), their role in morality and their significance for political relations. The argument builds critically on the work of cognitivist theorists of emotion, such as Martha Nussbaum, who oppose both rationalist disavowals of the reasonableness of emotion and empiricist fascination with physical sensation. Nussbaum holds that emotions’ intentional (object-directed), evaluative quality indicates a cognitive aptitude. Using the language of ‘affection’, the argument shows how this aptitude shapes individuals’ and communities’ interrelation with their diverse systems of valuation, the created, vindicated moral order and creation’s God. Drawing on phenomenological and spiritual approaches, the endurance of affection is accounted for through the connection of memory and affection while virtue is assigned a secondary place as a fragmentary and less reliable contributor to such endurance. Affections emerge as the beginnings of attracted understanding concerning the world as it appears, the world as it is and the world as it will be, recognitions of value which are open to intersubjective discussion and initiate moral reflection and deliberation. Jonathan Edwards’ account of affections is found epistemologically and ethically implausible but his doctrine of excellency is adopted to interpret the nature of affections’ endurance and eschatological participation in the moral order. With particular attention to joy, shame, anger and awe, the intersubjective, affective dimension of political life is then explored through consideration of certain institutions, practices and traditions of modern political societies, ancient Israel and the early church as represented in Luke and Acts. Affective wisdom within institutions of political representation and law are considered in light of secular and Christian political eschatologies. Findings from this discussion then guide a conversation between European ‘constitutional patriotism’ and British conservatism which explores the connection between affections and locality. An account of national identity is given which takes localised affective understanding seriously yet relativises it in light of the transnational affective understandings which stem both from the international political system and from Christian faith. Finally, the role of churches’ affections within modern political society are discussed. Resources from the Lutheran tradition are utilised to examine the political significance of churches’ joyful praise of the crucified, risen Jesus Christ.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

Uppsatsen undersöker hur Camilla Gisslows roman Jag har ingen historia, jag har ett liv (2016) kan användas i svenskundervisningen utifrån skolans värdegrund samt hur den kan möjliggöra, som Elisabeth Langmann benämner det, tolererande subjekt. Utvalda delar av romanen analyseras utifrån Judith Butlers teori om hur kön görs, vilka ligger till grund för de didaktiska implikationerna. De sätt som analysen är strukturerad på, i form av dess innehåll, kan betraktas som ett möjligt tillvägagångssätt i ett arbete med romanen i undervisningen. Ambitionen är alltså en didaktiskt syftande diskussion av olika delar av romanen, snarare än en separat genusteoretisk analys. Analysen visar på att den transsexuella karaktären Michael i Gisslows roman synliggör Butlers resonemang om hur kön görs genom performativa handlingar. Vidare visar analysen på att identiteter och beteenden som bryter mot dessa könsnormer dels sticker hål på idén om att genus, kropp och begär är sammankopplade och dels att de som hamnar utanför normen riskerar att bli utsatta för sanktioner. Det som framkommer i analysen kan också förstås utifrån Langmanns resonemang om att vi i möten med människor som rubbar våra invanda föreställningar, ställs inför valet att välkomna eller förtrycka. Det är också i dessa möten som Langmann menar att tolererande subjekt kan bli till. Romanens didaktiska potential baseras på Martha C. Nussbaum teori , så som den tolkas av Malin Alkestrand, om skönlitteraturens möjlighet att påverka läsaren genom den narrativa fantasin. Sammanfattningsvis kan romanen alltså sägas ha en didaktisk potential på flera sätt. Dels då den visar på hur kön görs och problematiserar den normativa idén om att genus, kön och begär sammanfaller och dels då den synliggör det vi ställs inför i de möten som Langmann beskriver. Men kanske viktigast av allt, den erbjuder ett synliggörande av transpersoner.

Amartya Sen y Martha Nussbaum son dos de los principales teóricos que le dieron origen a la propuesta del desarrollo humano, también entendido como el enfoque de las capacidades y ampliación de libertades. Sus presupuestos filosóficos se han ido acentuando con el tiempo, siendo los más destacados aquellos que hacen referencia a la teoría aristotélica acerca del buen vivir. Desde esta perspectiva, el desarrollo de las capacidades del ser humano tiene por fin último la εὐδαιμονία, entendida como el florecimiento humano o la felicidad. Desde el enfoque, se propone que los individuos tengan acceso a las oportunidades básicas que le permitan tener libertad de elección para optar por el tipo de vida que tiene razones para valorar. En este sentido, la democracia y la deliberación pública cobran un rol fundamental para alcanzar los fines del desarrollo humano, en el marco de la ampliación de la libertad política. El principal objetivo de esta tesis reside, en este sentido, en una ampliación de la línea de investigación del enfoque de desarrollo humano en relación a la democracia y la deliberación pública. Para ello, en el desarrollo de esta investigación también se hará una fundamental referencia a las investigaciones de Iris Marion Young, quien por su parte, realiza una propuesta más inclusiva de la democracia. / Tesis

The ‘’capability approach’’, developed by the Indian economist Amartya Sen, has been widely used in the field of development and has contributed a perception of development that is different from the traditional understanding of it. Despite this, the theory has received a great amount of feminist critique and it has been concluded that the field lacks empirical data on how women in developing countries can be fully understood from the approach of Sen. This field study aims at filling this gap of empirical data as well as to examine how well Sen’s approach can contribute to the understanding of women in a developing context. Responses such as the one of Martha Nussbaum and other feminist critique of Sen is examined using a field study on poor women conducted in the state of Karnataka, India. The collection of data has been conducted through interviews with urban poor women as well as with women working with women empowerment at a local organization. Participant observation in the field has been complementary to the interviews. This study reveals that Sen’s capability approach is incomplete to some extent in order to understand the situation of women in a developing context. This lack of understanding is further completed with Nussbaum’s work. Finally, the modern feminist critique against both Sen and Nussbaum shows a lack of analysis in them both in terms of intersectionality and power.