Childism, fördomar mot barn, är ett nytt begrepp, som introducerats av den amerikanska psykiatern och filosofen Elisabeth Young-Bruehl 2012 och som jag nu vill föra in i den svenska filosofiska kontexten. Jag undersöker om childism förekommer i Sverige genom att tillämpa Kasper Lippert-Rasmussens definition av gruppdiskriminering på barn, vilket inte gjorts tidigare. Inledningsvis redovisar jag ämnets relevans för att därefter redogöra för Lippert-Rasmussens definition av gruppdiskriminering. Det är av yttersta vikt att förstå hur han menar att hans definition skiljer sig från hur vi traditionellt använder begreppet diskriminering, då han menar att hans definition tar oss ett stycke längre i vår förståelse av vad som är moraliskt fel i diskriminering. Därefter tillämpar jag Lippert-Rasmussens definitionen på tre olika tänkbara fall av diskriminering; det första med en mamma som hånar sin dotter, det andra med en biovakt som hindrar barn från att se barnförbjuden film och det tredje med placering av barn vid ett så kallat barnbord. På detta sätt visar jag att Lippert-Rasmussens definition av gruppdiskriminering går att tillämpa på barn, att childism finns genom att påvisa det i ett av de tre fallen, samt lyfter in det nya begreppet childism i den svenska filosofiska kontexten.

Introduction This study explores the role of religion in Afghan and international news media coverageduring the lead-up to the Taliban's resurgence and takeover of Kabul in August 2021.Through an analysis of approximately one thousand news articles using a grounded theoryapproach, the research seeks to understand how religion was represented, framed, anddiscussed. The findings illuminate the complex interplay between religion, media, andconflict. Additionally, they enrich the wider academic discourse on the topic, offering deeperinsights and expanding the body of knowledge in this area. The research questions focused onthe portrayal of religion in media, the key religious actors and institutions, the religiousideologies and beliefs driving actions, and the consequences of religious divisions andalliances on the conflict. Recognizing the role of media in shaping societal discourse, thisstudy aims to contribute to a more informed public conversation about religion's role inconflict zones like Afghanistan. Literature ReviewThis chapter offers a review of the existing literature pertaining to the subject matter of thestudy, primarily drawing on grounded theory methodology. The first section reviews conflicttheory, detailing its assumptions and key tenets, and providing examples of its practicalapplications like the MeToo and Black Lives Matter movements. A critical examination ofthe theory is also provided, highlighting its limitations.The second section explores Conflict and Political Islam theories, discussing the widespectrum of movements, ideologies, and state policies that fall under its purview. The chapterthen explores into media representation in the context of religion, focusing on the changinglandscape of Afghan media since the fall of the Taliban in 2001.The chapter continues to explore the role of media in shaping public opinion, recognizing theadvancements in Afghanistan's media landscape as well as its constraints. Finally, gaps inexisting literature are identified, including inherent limitations and potential biases inanalysing news media coverage. Grounded Theory Methodology This study employed grounded theory for data analysis and theory development based on thefindings. A sampling approach was used initially to gather diverse media articles on religiousdiscourse, particularly Islam and Conflict based research. As themes emerged, theoreticalsampling was applied to select new articles that supported the evolving framework untiltheoretical saturation was reached.The study conducted an analysis similar to grounded theory, involving coding, categorization,and grouping based on research questions. The primary goal was to identify data patterns,contributing to a theoretical framework and providing insights for future research.Dataset and Methodology OverviewThis chapter applies grounded theory to a dataset of Afghanistan media articles tocomprehend complex sociopolitical dynamics. The diverse dataset fills knowledge gaps,allowing for the creation of an evidence-based theory. Findings and Analysis This chapter explores the analysis of over thousand media articles, shedding light on thepatterns and categories within religious discourse. Using the grounded theory approach, thechapter unfolds through initial data familiarization, transcription, and rigorous data coding,including open, axial, and selective coding. The outcome is a comprehensive understandingof the religious discourse and its implications on societal norms and behaviours.The chapter then uncovers and explores patterns in religious discourse, specifically focusingon Afghan and international news media coverage on the role of religion leading up to theTaliban's return to power. Three main categories emerge: the religious identity of the Taliban,the role of religion in peace talks, and the religious conflict and violence in Afghanistan andPakistan. The analysis provides valuable insights into the dynamics of religious communities,the intricacies of peace negotiations, and the influence of religious discourse in shapingsocietal beliefs and values. Conclusion Chapter 7 concludes the study by highlighting the potential of the Religion and ConflictOutcomes Theory as an analytical tool for understanding the role of religion in conflicts,using Afghanistan and the resurgence of the Taliban as a case study. The theory, whiledeveloped specifically for the Afghan context, has broader applicability to other religiouslyinfluenced conflicts, such as those involving ISIS in Iraq and Syria. The chapter emphasizesthe theory's contribution to knowledge, particularly in enabling policymakers, researchers,and practitioners to understand religious influences within conflicts, which can informpeacebuilding and conflict resolution strategies.Furthermore, practical implications of the theory are discussed, stressing the need for amultidimensional approach to crises. The study highlights the importance of early warningsystems, the role of UN and other stakeholders in proactive measures, and the need foremergency assistance in crisis situations. It emphasizes the significance of collaborationamong international organizations, governments, local actors, and civil society in crisisresponse, and the need for continuous monitoring and adaptation to address evolvingchallenges.

Time raises a host of difficult ethical questions. This doctoral project focuses on two: 1. How are "static" comparative principles (e.g. equality, desert) to be understood over time? (The Problem of Fairness & Time) 2. How might separation (in time) between agents, objects, and threats affect claims to the relevant resources? (The New Problem of Temporal Distance) My work begins with a simple observation: our prima facie intuitions about the value of simple distributions change depending on whether such cases are presented as static (occurring at one time) or dynamic (extended over time). Further examination of more complicated distributions leads to the proposal of a new theory, Weighted Progressive Egalitarianism. This theory has two features: only past-regarding complaints matter (a scope restriction), and a comparative complaint between persons located at a great temporal distance matters less than a complaint between contemporaries (a weighting restriction). This theory provides one plausible answer to the first question, the Problem of Fairness & Time. The evaluation of this theory relies on and reveals some non-standard answers to the second question, the New Problem of Temporal Distance. I conclude by arguing that the theory’s application to a few puzzles in population axiology merits further investigation.

No description available.

This dissertation is a set of three essays connected by the common theme of our epistemic fragility: the way in which our knowledge – of our own minds, of whether we are in violation of the epistemic and ethical norms, and of the philosophical truths themselves – is hostage to forces outside our control. The first essay, “Are We Luminous?”, is a recasting and defence of Timothy Williamson’s argument that there are no non-trivial conditions such that we are in a position to know we are in them whenever we are in them. Crucial to seeing why Williamson’s anti-luminosity argument succeeds, pace various critics, is recognising that the issue is largely an empirical one. It is in part because of the kind of creatures we are – specifically, creatures with coarse-grained doxastic dispositions – that nothing of interest, for us, is luminous. In the second essay, “What’s in a Norm?”, I argue that such an Anti-Cartesian view in turn demands that epistemologists and ethicists accept the ubiquity of normative luck, the phenomenon whereby agents fail to do what they ought because of non-culpable ignorance. Those who find such a view intolerable – many epistemic internalists and ethical subjectivists – have the option of cleaving to the Cartesian orthodoxy by endorsing an anti-realist metanormativity. The third essay, “The Archimedean Urge”, is a critical discussion of genealogical scepticism about philosophical judgment, including evolutionary debunking arguments and experimentally-motivated attacks. Although such genealogical scepticism often purports to stand outside philosophy – in the neutral terrains of science or common sense – it tacitly relies on various first-order epistemic judgments. The upshot is two-fold. First, genealogical scepticism risks self-defeat, impugning commitment to its own premises. Second, philosophers have at their disposal epistemological resources to fend off genealogical scepticism: namely, an epistemology that takes seriously the role that luck plays in the acquisition of philosophical knowledge.

This is a study of love (erōs) in Plato’s Symposium. It’s a study undertaken over three chapters, each of which serves as a stepping stone for the following and addresses one of three primary aims. First: to provide an interpretation of Plato’s favored theory of erōs in the Symposium, or as it’s referred to here, a theory of Platonic love. This theory is understood to be ultimately concerned with a practice of living which, if developed correctly, may come to constitute the life most worth living for a human being. On this interpretation, Platonic love is the desire for Beauty, ultimately for the sake of eudaimonic immortality, manifested through productive activity. Second: to offer a reading of the Symposium which attends to the work’s literary elements, especially characterization and narrative structure, as partially constitutive of Plato’s philosophical thought on erōs. Here it’s suggested that Platonic love is concerned with seeking and producing truly virtuous action and true poetry. This reading positions us to see that a correctly progressing and well-practiced Platonic love is illustrated in the character of the philosopher Socrates, who is known and followed for his bizarre displays of virtue and whom Alcibiades crowns over either Aristophanes or Agathon as the wisest and most beautiful poet at the Symposium. Third: to account for how to love a person Platonically. Contra Gregory Vlastos’ influential critical interpretation, it’s here argued that the Platonic lover is able to really love a person: to really love a person Platonically is to seek jointly for Beauty; it is to work together as co-practitioners in the art of love. The art of Platonic love is set up in this way to be explored as a practice potentially constitutive of the life most worth living for a human being.

This study examines the transaction of the lived experience of ‘suffering’ in the process of psychotherapy. ‘Suffering’ is conceptualised as having its weight and value transacted between a psychotherapist and his or her client. As a psychotherapist from a family with a disabled member, my fieldwork in a hospital with the parents of disabled children was conducted in Taiwan. The development of our therapeutic relationship was discovered as the process of ‘suffering transaction’: the interaction of lived experience of suffering between my clients and myself. Two clients took part in this study in which eight to ten sessions of counselling or psychotherapy were conducted and transcribed as the research data. The data also included my lived experience, which was made explicit in this field work through records of six sessions of therapeutic supervision and my self-reflective therapeutic diary and research journal. Inspired by Gee’s (2000) work on data presentation, my understanding of client’s stories is represented as poetic form. Reflections from the use of reflexivity explore the inter-correlations of ‘suffering’ between us. The theoretical perspective informing the further analysis of this study is hermeneutic phenomenology and social suffering. The socio-cultural embodiments in language are explored as the hermeneutic horizons of the theme of suffering transaction. Politically, the development of ‘early intervention’ in Taiwan creates as ‘unjust’ context for those encountering medical services, and this shared understanding of the medical bureaucracy influenced the psychotherapeutic encounter. The analysis also explores the influence of Confucian approaches to gender difference and family ethics, and Christian religious beliefs, in relation to the self-identification of my clients in suffering for other. These three horizons indicate that searching for the meaning of suffering is an inter-subjective process that entails taking the responsibility for the ‘Other’ as the symbolic socio-cultural body. The thesis concludes with discussion about the ethics of the therapeutic relationship. I argue that in psychotherapy, both therapist and client are engaged in the Levinasian idea of the primordial responsibility ‘for’ the other. In the context of wider debates about psychotherapy as an ethical practice, I argue that a therapist has the pre-moral position of not only witnessing client’s lived experience of suffering but also being witnessed by the client. This study provides an example in which the context of ‘witness’ is inter-subjectively developed in psychotherapy.

This paper examines the relationship between literature and philosophy, with special regards to how literature can contribute to deepen the understanding in philosophical matters. This is executed by a comparison between how a work of fiction, versus works of philosophy, can tackle the issue of personhood. Mary Shelley’s Frankenstein is being compared with philosopher Lynne Rudder Baker’s Persons and Bodies and Jacques Maritain’s The Person and the Common Good in order to map out how literature can contribute to the philosophical discourse regarding personhood. The paper finalizes that the main character in Frankenstein, “the monster” displays several issues that may show up when trying to define what it means to be a person, and where the line is to be drawn between a person and a non-person. The paper thus serves a two-folded purpose: to expand and challenge the traditional philosophical methodology, and find new understanding within the subject of personhood.

I hope this scientific essay can shed som light over how guilt kan appear at a school, primarily for those working as fritidslärare. Fritidslärare come often in close contact with special needs children.In the story I shall recount a case where I have taken the roll of carer and helping an extroverted pupil through his schoolday. He spends most of his time outside the classrum and is mostly with a special needs teacher. Generally his day is filled with rewards and punishment; methods that I find myself uncomfortable with. On one of these schooldays I find myself giving up on him. I see myself ignoring him, taking out my cell phone while he watches a film on the computer. In this situation I feel guilt. Do I have a bad moral standard or am I just acting in accordance with the situation? The question of how I deal with this guilt and what shape the guilt takes are two of the questions I pose to myself. I have made use of the Algerian author and philosopher Albert Camus and his theory of the absurd and the lack of freedom in our lives and how the absurd always stands in the way of total freedom. If we are aware of its existence then we can live with it and minimize its effect upon us. I will also refer to his novel The Fall (2007) in which the protagonist has long managed to avoid guilt and judgement. He comes to feel discomfort after an incident that he identifies as feelings of guilt. The guilt can be both collective and individual. In my text I shall concentrate on individual guilt. I, as an individual teacher, have my version of the truth whilst those around me have another. What does this imply? I also treat the mechanisms of control within the school that manifest themselves through reward and punishment.

This thesis relies on the works of Gayatri Chakravorty Spivak and Seyla Benhabib in the field of Postcolonialism. Guided by their theoretical insights it is aiming at providing an understanding of how postcolonial structures within the International Humanitarian Aid discourse takes form and discuss strategies for communication that would be deemed justified in this context. Through a field research in Lebanon, focusing on the Lebanese Red Cross and their methods used for communication, it provides a scrutiny of the theoretical insights of Spivak and Benhabib, in order to see how plausible they are when discussing the way Global Humanitarian Organizations operate in todays’ world. In the conclusive discussion, the study exposes the importance for these organizations to let go of their essentialist way of looking at the subaltern, continuously depriving her of her subject position. In a context of asymmetrical power relations, there is a need for these organizations to ”learn to learn from below”. The people of the Western world need to unlearn Western privilege to enable themselves to relate to people and communities outside of their own paradigm and thus create presuppositions for an ethical communication.