Syftet med denna uppsats är att igenom det resultat som kommit fram efter sex individuella intervjuer med tre kristna och tre icke-kristna som förlorat sin tro få fram om kristendomen besitter patriarkala strukturer. Syftet är också att ta reda på att om kristendomen i sådana fall gör det, vad det då kan finnas för underliggande anledning(ar) till att kvinnor söker sig till religion och män söker sig ifrån religion som den tidigare forskningen visar. Intervjuerna berör ämnen såsom patriarkat, patriarkala strukturer, intervjuobjektens egna syn på kristendomen och huruvida det finns en koppling mellan kristendomen och patriarkala strukturer. Intervjuobjekten får även svara med sina egna teorier till varför kvinnor söker sig till religion och män gör tvärtom. Den metod som använts för denna uppsats är att de intervjuobjekt som deltagit har haft den erfarenhet som krävts för att kunna delta, dvs att antingen ha en kristen tro eller att ha tappat en kristen tro. Resultatet av denna uppsats är mångfaldig och eftersom denna uppsats är småskalig har det ej kunnat uteslutits att ett annat och/eller ett mer konkret resultat kunnat varit möjligt om den varit bredare eller med fler intervjuobjekt. Slutsatsen blir därför att utifrån de intervjuade, tidigare forskning och nuvarande relevant media finns det tecken på att kristendomen, likt samhället i stort, fortfarande har patriarkala strukturer.

Made available in DSpace on 2016-04-27T17:26:55Z (GMT). No. of bitstreams: 1 Tese Etica da Libertacao .pdf: 555696 bytes, checksum: 4a4513023f6b1044eb33ee7608b0d83e (MD5) Previous issue date: 2005-10-03 / ussel s philosophy starts from the ethic of liberation. The material content of this ethic is the victim. Enrique Dussel sustains the ethic of liberation, in the age of globalization and exclusion, taking the victim as criteria to judge ethically the global capitalist system. The objective of this dissertation is to approach us to the dusselian s ethic of liberation and we specify who is the victim. The justifications that bring us to this research are concentrated in the new scenario revealed by the globalization. The main theoretical frameworks of the dusselian thought are given in the categories: distinctness, other, poor and victim. Due to the complex phenomenon of the poverty, our hypothesis is that Dussel appropriates of these categories to explain philosophically the questions of the victims within a certain time and space. The dissertation comprises three parts, methodologically oriented by the ethic of Liberation in the age of globalization and exclusion. We conclude that when Dussel realizes of the globalization process, tries to explain the victim s phenomenon, establishing the grounds of a planetary ethic / A filosofia da libertação de Dussel possui como ponto de partida a ética da libertação. O conteúdo material desta ética é a vítima. Enrique Dussel sustenta a ética da libertação, na idade da globalização e da exclusão, tomando a vítima co-mo o critério para julgar eticamente o sistema capitalista global. O objetivo desta dissertação é acercarmo-nos da ética da libertação dusse-liana e precisarmos quem é a vítima. As justificativas que nos levam a esta pes-quisa concentram-se no novo cenário descortinado pela mundialização. Os principais marcos teóricos do pensamento dusseliano dão-se nas cate-gorias: alteridade, outro, pobre e vítima. Dado o complexo fenômeno da pobreza, nossa hipótese é que Dussel apropria-se destas categorias para explicitar filosofi-camente a questão das vítimas dentro de certo tempo e espaço. Três partes com-põem esta dissertação, metodologicamente orientada por Ética da libertação na idade da globalização e da exclusão. Concluímos que Dussel, ao se dar conta do processo de mundialização, tenta dar conta do fenômeno da vítima, fundamentando uma ética planetária

The aim of the following study is to examine the portrayal of Islam in Swedish textbooks for upper secondary education, as well as to compare how the textbooks present Islam with how they present Christianity. The textbooks used in this study have been examined using a qualitative content analysis. The result of the study suggests that the textbooks’ presentation of Islam has, based on previous research on the same subject, become better, although it is still not completely unproblematic. Even though modern textbooks try – and are relatively successful – to avoid stereotypical and over-generalised portrayals of Islam and Muslims, descriptions and formulations that are highly charged are still present. The study also shows that the textbooks rarely examine Islam through the lens of source criticism. In their respective chapters on Christianity, the textbooks examine Christianity using source criticism. This, however, does not occur in the chapters on Islam. / Syftet med följande studie är att undersöka presentationen av islam i svenska läroböcker avsedda för gymnasieutbildning, samt att jämföra hur läroböckerna presenterar islam med hur de presenterar kristendom. Läromedlen som använts i denna studie har undersökts utifrån en kvalitativ innehållsanalys. Resultatet av undersökningen tyder på att läromedlens presentation av islam har, utifrån tidigare forskning av samma ämne, blivit bättre. Trots detta är det fortfarande inte helt oproblematiskt. Även om moderna läroböcker försöker – och gör det relativt bra – att undvika stereotypa och övergeneraliserande framställningar av islam och muslimer förekommer ändå beskrivningar och formuleringar som är ytterst värdeladdade. Undersökningen visar även att läromedlen sällan granskar islam källkritiskt. I sina respektive kapitel om kristendom granskar läroböckerna kristendomen källkritiskt. Detta förekommer emellertid inte i kapitlen om islam.

In this thesis, I scrutinise and interpret Jürgen Habermas’s claim that justification of moral norms necessitates cognitivism. I do this by analysing the general idea behind his discourse theory of morality and then his metaethics. From there, I examine the non-cognitivist theory called prescriptivism as set out by Richard Hare to see if his account of moral reasoning is able to counter Habermas’s claims and thereafter, I examine some criticism against his concept of communicative action. I also engage with the discussion on how to define cognitivism: that is, whether the line should be drawn between moral realism on the cognitivist side, and constructivism on the other, or if cognitivism can include constructivist theories too. I propose that it should, provided that it allows moral statements to be truth-apt and express a mental state like that of belief. Following this definition, I argue that Habermas can be labelled a cognitivist and finally, I conclude that Habermas's argument does not hold under scrutiny.

When discussing any question in which a human being has a moral claim or a moral choice to make we need to address the justification of those claims and actions. Hence one can ask the question whether we can discuss a justification of moral judgments without having any specific knowledge about any corresponding fact or if it is possible to justify a moral judgment without having that kind of knowledge. This thesis has critically assessed Rainer Forst’s justification theory in relation to moral epistemology, aiming at clarifying his position on the matter. The study shows that Forst’s position is one of a cognitivist nature with a form of rational constructivism. The thesis suggests an alternative approach to Forst’s justification theory. Forst should take on an empiricist explanation when it comes to justifying moral judgements and therefore an epistemology that is not rationalism. Therefore, I suggest a form of realism when it comes to the discussion of his ontology.

”Fashion is the eternal recurrence of the new. Are there nevertheless motifs of redemption precisely in fashion?” This question, left unanswered in Walter Benjamin’s late text “Central Park”, is the point of departure for this thesis. Benjamin is both adamant and explicit in his critique of fashion’s alienating influence on the collective, but despite this he seems at times to ascribe to it some kind of revolutionary potential. The most well-known instance of this is the 14th thesis of “Theses on the Concept of History”. There, Benjamin compares the ”tiger’s leap” of sartorial citation to the historical leap of the Marxist revolution. Employing Benjamin’s philosophy of history as a theoretical framework, this thesis examines the roles ascribed to fashion in The Arcades Project, in order to elaborate on its political potential in Benjamin’s late thinking, as well as to understand this potential in light of Benjamin’s critique of fashion as fetishism and phantasmagoria.

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Trots lagar, nationella som internationella, återkommer diskussionen om etik vid militära interventioner. Uppsatsen handlar om huruvida NATO:s intervention i Kosovo levde upp till etiska lagar kring militära interventioner samt om normativa teorier fortfarande är relevanta och lämnas utrymme idag.Syftet med uppsatsen är att se om det fortfarande finns utrymme idag för normativa teorier, såsom den etiska teorin just war theory, och om dessa är rimliga att använda. Uppsatsen använder fallstudien Kosovo som exempel och analyserar samtidigt hur denna intervention lever upp till de nio punkterna i teorin.Kvalitativ textanalys samt fallstudie av Kosovo har använts som metoder och just war theory har använts som teori.Resultatet visar att sju av nio punkter helt eller till stor del levdes upp till under NATO:s intervention i Kosovo, och att de resterande två till viss del levdes upp till. Undersökningen påvisar också att normativa teorier lämnas utrymme idag, och att teorin fortfarande kan vara relevant, om än med lite modifikation.

In Christian contexts, the meal is usually connected to the sacrament of the Eucharist. In this essay, the aim is to explore the everyday meal in which people gather, both at home and in church settings. What are the theological meanings of a meal, and what are people experiencing around the table? The essay poses the question Which theological meanings are expressed concerning the meal in Christian contexts? To answer this question, the essay has two theoretical frameworks, which are “body theology” and “lived religion”. The method used in the essay is a two-part analysis. The first part is a content analysis, with focus on the writers’ emotions and experiences. The second part is a dialogue with Norman Wirzba. The material contains primary and secondary material, which are books by Kendall Vanderslice, Lina Mattebo (red.), and Norman Wirzba.   This essay concludes that the meal in Christian contexts has many different, mostly positive, meanings. The most prominent meanings of the meal are community and relationship building, identity, spiritual exercise, and a strong sense of the significance of the body. Many of the authors express a feeling of connection to God in the meal, even in the everyday situation. The concept of “exile” is also explored. For future research it would be interesting to aim focus towards meals in non-Western countries, and to investigate the effects of gender and what power dynamics that meals may have.

In the seemingly ever growing, diverse, and developing fields of comparative education, specific parts of integrative processes in many countries’ religious education (RE) also appears to develop. Whereas many countries’ religious educations tend to act upon integrative aspirations, many of them take different routes as well. Even so, does the more specific part of “Lived Religion”. This study aims to ask and inquire into some of the comparative questions that might occur while reading about different countries’ different forms of implementation of Lived Religion in their education (e.g. In what different ways does Lived Religion seem to be interpreted, understood, and treated?). This is done by examining and comparing three different examples of Nordic studies (Sweden, Norway, and Finland) that refer to the implementation of Lived Religion in their classrooms, as primary materials. This paper concludes that there is an apparent need of more research in this matter, both nationally and comparatively. Whereas also Lived Religion is both treated and understood differently between the examined prime materials, there are though some fruitful similarities and differences that can be worthwhile drawing. While the Lived Religious aspects might be tough to educate, as with many other integrative matters, it is discussed that there is several benefits ongoingly understanding and comparing Lived Religion as a field of research in the classrooms (when it comes to approaching the aspirating integrative ambitions underlying the chosen countries’ curricula and religious educations). Even though this kind of “Lived” understanding of how Religion and Religiousness works for many people and is compatible with the ambitions the chosen Nordic countries has, there are also some similarities and differences regarding the difficulties implementing these kinds of understandings in the classroom. Both because of curricular and practical reasons.