Made available in DSpace on 2017-07-10T18:26:21Z (GMT). No. of bitstreams: 1 Geraldo Macagnan.pdf: 420140 bytes, checksum: 5e9d7fd996a937e7a05063d46ef1bae3 (MD5) Previous issue date: 2009-07-03 / Some questions about morality inside the society will be studied in this paper. The objective here is to show the most important elements about Kantiniana s doctrine and inquiring the doctrine suffer and showing the Wittgenstein s position. Kant shows his doctrine based on the duty. The duty in doing it but not do it together the law, because in this way we would be in the illegality, but it is an obligation that can lead me act independently of my subjective desire, moved only by tendencies. The difference between act by duty and act by morality in legality is act by duty establishing a possibility of universalization in the moral aspect. Doing a balance with this statement I d like to introduce Wittgenstein where he shows his point of view against Katiana s view, saying if we act by duty, the moral rules will be based in punishment and awards, so our moral action will be a negotiation to get something in return. Going besides Kantiana and Wittgensteniana we try to find a relation between traditions and new developments about moral Standards, having in mind the situation faced nowadays in our world, where we studied two new ways to interpret the morality starting in the subject, the emotivism and the relativism. In the relativism we can find the pronouncement that an ethic analysis can t be right or wrong, so we can t say that something is true or false. In the other hand, in the emotivism the rightful or falsity doesn t depend the reasons that support it, but in the subjective wish or the cultural tradition that aggregate on it. The understanding about rationality brings the debate and argument inside the morality s Standards which is a necessity of clarifying. Through the concepts we performed an analysis and we understood its relation and the possibility in a right society and the development in moral standards that overcome some philosophic ideologies that only study the subjective beginning of a moral action. / Alguns dos atuais questionamentos sobre a moralidade na sociedade são estudados nesta Dissertação. O objetivo é apresentar os principais elementos da doutrina moral kantiana bem como os questionamentos que ela sofre, destacando a posição de Wittgenstein. Kant apresenta sua doutrina moral baseada no dever. Dever de realizá-la, não em conformidade com a lei, pois desta forma estaríamos no legalismo, mas por um dever que nos leva a agir independente de nossas vontades subjetivas, movidas apenas por inclinações. A distinção entre agir por dever e em conformidade com o dever, é a grande distinção entre a moralidade e a legalidade. Agir por dever estabelece a possibilidade da universalização no aspecto moral. Contrapondo a esta afirmativa, apresenta-se Wittgenstein que contesta tal afirmativa kantiana, afirmando que, se agíssemos por dever, as regras morais estariam baseadas em princípios de punição ou prêmios, portanto nossa ação moral seria sempre condicionada para que recebêssemos algo em troca. Superando as propostas tanto kantiana, quanto wittgensteniana buscamos a relação entre as tradições e o desenvolvimento de novos padrões morais, tendo presente às situações do mundo contemporâneo, onde estudamos duas novas formas de interpretar a moralidade a partir do sujeito: o emotivismo e o relativismo. No relativismo encontramos a afirmação segundo a qual um juízo ético não pode ser verdadeiro ou falso, desta forma não se pode afirmar que algo é correto ou incorreto. Já no emotivismo a sua verdade ou falsidade não depende das razões que o sustentam, mas sim do estado de ânimo subjetivo ou dos costumes culturais que a contextualizam. A compreensão da racionalidade nas tradições favorece para a discussão e argumentação dos padrões de moralidade, o que se torna necessário de esclarecimento. Através dos conceitos analisados, pode-se compreender sua relação com a possibilidade de uma sociedade justa e o desenvolvimento de padrões morais que superem determinadas correntes filosóficas que observam apenas o princípio subjetivo da ação moral.

Social work can be perceived as a global profession, built upon a certain foundation of global values and ethical principles - like human rights, social justice, equity and empowerment - that are applicable everywhere regardless of context. In contrast, it can also be perceived as a locally based profession that needs to take local-specific conditions – such as culture and indigenous traditions – into account. Regardless, it is a profession that exists all over the world, due to globalization having spread both social issues and profession itself across national borders. From a postcolonial perspective, contemporary international social work is equivalent to a new form of imperialism, i.e. that what started out as a western profession has now spread its values and methods to non-western contexts where they are not as well suited. This puts the profession in an almost paradoxical situation, as social work’s aim is to help socially vulnerable people improve their living situations and inspire them to self-actualization and empowerment, but by advocating this in the non-western world, western social work imposes ideas and methods onto contexts where they do not occur naturally. This brings a dilemma for social work regarding how to deal with global issues. One option is to acknowledge social workers’ role as ‘helpers’ and strive to help people regardless of context, using existing methods and values. Another option is to acknowledge the West’s historic role as imperialists trying to take over the world, and thus let the third World solve their own issues without further involvement in order to avoid contemporary colonialism. By interviewing Swedish social work students - whom all have completed educational field placements in non-western countries - this study strives to analyse how social work students that have experienced social work in non-western contexts relate to international social work and issues that come with it. This includes theoretical understanding, the role of social work education and their own roles as future professionals. The results show that the students found it frustrating to simultaneously want to help out and not be perceived as imperialistic. The conclusion was that the most important contributions western social workers can make in non-western contexts is to be aware of historical events and the contemporary part they play in global power structures, as well as try to humbly adapt to foreign cultures and accept differences rather than assume your own culture as automatically normative.

Magister Psychologiae - MPsych / The aim of this research was to examine whether a significant relationship exists between ethical decision-making had an impact on HR employees within a retail organisation. The questionnaire for the South African Board for People Practices, and the Ethical Position Questionnaire was administered to a sample of 150 employees in a large retail organisation within the Western Cape - South Africa. The researcher used a non-probability sampling technique specifically, a convenience sampling approach. The results of this study indicate that there is a statistically significant correlation between moral awareness and decision-making amongst HR employees. However with regards to gender there seems to be no statistical significant relationship amongst HR employees and ethical decision-making. Similarly results also indicated that there was no significant relationship between ethical ideology and ethical decision-making. Notwithstanding the limited generalisability of this study, implications for research and practice are suggested and recommendations are made to facilitate improved functioning. / South Africa

The thesis studies the human rights in Islam and evaluates them in concrete comparison of Muslim women's position in two different Muslim countries. It approaches two main human rights concepts: universalism and cultural relativism and describes the system and structure of Islamic law which determine all Muslims and Muslim society and therefore human rights perception itself. The diploma work follows two main goals:1) analysis of human rights from Islamic perspective, namely by its confrontation with prevalent universal model of human rights and 2) comparison of the status of Muslim woman in Turkey and Saudi Arabia. The thesis is logically divided into four consequential parts. First two chapters introduce to theoretical issues of human rights and Islamic religion, the two other pivotal parts are concentrated on the above mentioned set goals. The objectivity of the thesis should be ensured by using various foreign-language sources of information from which studies and reports of international organizations such as United Nations, Human Rights Watch or Amnesty International form a considerable part.

This thesis focuses on the rights of the child in respect to the inter-country adoption. It aims to seek the notions of cultural relativism within those fundamental rights which are immediately applicable on the process of adoption. The thesis bases its theoretical framework on the current discourse on the universality of human rights. The theory of the three levels of cultural relativism is applied on the Hague Convention on Protection of Children and Co-operation in Respect of Inter-country Adoption to demonstrate the cultural relativism of the Convention itself.

This thesis looks at the experiences and needs of pastoral counsellors and ministers regarding ethical dilemmas in performing their pastoral duties. Brief attention was paid to the nature of pastoral counselling and the challenges it faces in the South African context. The problem that arose is that pastoral counsellors have a difficult and ethically and psychologically dangerous task and are not necessarily adequately prepared for or supported in that task. As such it is a study conducted within the framework of practical theology. A social constructionist paradigm, supported by a narrative approach to research was chosen. Thus the research was of a descriptive, qualitative nature. The empirical research took on the form of unstructured interviews with pastoral counsellors and others who work in related circumstances. Eight themes were identified as playing a role in pastoral counsellors’ experiences of ethical dilemmas and ethical decision-making. They are: The role of God and faith in the life of the pastoral counsellor; pastoral identity; evangelisation, prayer and preaching; hermeneutics and the role of the Bible; training and the role of mentors; approach to ethics and ethical dilemmas. Professional ethics was also identified as a contributing factor in the literature review. It was shown that these themes cannot be separated from one another and all contribute toward pastoral counsellors’ way of thinking about and dealing with ethics. A further survey of philosophical issues – such as postmodernism, pluralism, relativism, social constructionism and the South African context – shed light on the challenges pastoral counsellors face in ethical dilemmas, as a result of the postmodern discourses that influence contemporary thinking about ethics in general and Christian ethics in specific. It also showed that thinkers within the church have proposed various useful responses to these challenges. This study has shown that the emerging profession of pastoral counselling is faced with great challenges in terms of ethics. Pastoral counselling in South Africa is unique, because of the unique nature of South African society. However, the goals and principles of pastoral counselling remain the same. The value of the Judeo-Christian community’s history and the legacy of hope that has been built by pastoral counsellors in the recent past cannot be underestimated. / Dissertation (MA)--University of Pretoria, 2008. / Practical Theology / unrestricted

AbstractI fokus för detta arbete står frågan om förhållandet mellan de medborgerliga och politiska samt de ekonomiska, sociala och kulturella rättigheterna i relation till diskussionen om den allmänna förklaringen 1948 och världskonferensen om de mänskliga rättigheterna i Wien 1993. Både de teoretiska och praktiska aspekterna av detta förhållande uppmärksammas, till exempel med avseende på definition av rättigheter, deras funktion och så vidare, samt de diskussioner som fördes under formuleringen av den allmänna förklaringen och Wienkonferensen. Särskild vikt läggs vid att förstå dessa diskussioner i det politiska sammanhanget av Öst-Väst konflikten samt Nord-Syd konflikten. / AbstractIn this work, I deal with the relation between civil and political rights on the one hand and the economic, social, and cultural rights on the other hand in relation to the formulation of the Universal Declaration on Human Rights (UDHR) from 1948 and the Vienna Conference on Human Rights in 1993. Both theoretical and practical aspects of the relation between the two sets of rights are discussed, for example with respect to definition and function of rights, and with respect to the discussions taking place at the adoption of the UDHR and the Vienna Conference. Special attention is directed to the political context of the East-West conflict and the North-South conflict.

The purpose of the study was to explore multiculturalism as a "fourth force" position complementary to the forces of psychodynamic, behavioural, and humanistic explanations of human behaviour. In an effort to develop a multicultural approach that could contribute to school counsellor training, literature on school guidance and counselling and the literature on multicultural guidance and counselling were consulted. The major findings of the literature study: The first part of literature review (Chapter 2) covers a number of aspects that are essential in school guidance and counselling in contemporary society. The second part of literature review (Chapter 3) is devoted to multi-faceted aspects of multicultural education and counselling. Multicultural guidance and counselling forms the basis of this study. The empirical investigation was conducted using The Modified Version of the Multicultural Awareness-Knowledge-Skills Survey. The findings from the survey were that participants of the study perceived themselves as being more aware of cultural/ethnic/racial issues that are prevalent and have a direct impact when people of different cultural /ethnic/racial orientation meet in counselling situations as evidenced by results on the Awareness Subscale. As reflected by results of the Knowledge Subscale, the participants, especially college and university students, showed that they still need training that would promote their knowledge base in the area of multicultural issues and basic concepts that are prevalent in their day to day interactions with people of diverse backgrounds (see subsection 5.5.2.). The most important finding that emerged in this Skills Subscale is the perception that the participants need training that would enhance their skills and competence in handling multicultural issues when they engage in guidance and counselling with students from different cultural/ethnic/racial backgrounds. / Psychology of Education / D. Ed. (Psychology of Education)

Text in Afrikaans / 'n Verkennend-beskrywende, interpretatiewe, meta-teoretiese studie is onderneem om die invloed van epistemologiese relativisme op opvoedkundige teorievorming te ondersoek. Die verwagting bestaan, in 'n tydsgees wat die kompleksiteit van die kenterrein van die Opvoedkunde benadruk, dat die opvoedkundige objektiewe en praktykrigtende kennisuitsprake aangaande die kenterrein van die Opvoedkunde sal maak. Om aan laasgenoemde verwagting te kan voldoen, is dit vir die opvoedkundige nodig om die kenterrein van die Opvoedkunde te betree en interpretatiewe, kontekstueel-funksionele kennisuitsprake te maak. Vanuit 'n tradisionele perspektief op wetenskapsbeoefening en rasionaliteit kan aantygings van epistemologiese relativisme ontstaan teen kennisuitsprake wat die kenterrein interpreteer. Dit is egter moontlik om aantygings van epistemologiese relativisme in opvoedkundige teorievorming te weerle, indien 'n verbrede beskouing van rasionaliteit in die Opvoedkunde gehuldig word. Op grond van die verband wat tussen taal, interpretasie en rasionaliteit bestaan, word meta-norme van rasionaliteit wat met taalgebruik en interpretasie verband hou, ge"identifiseer. Die mensbeskouing van die Eksistensiele Fenomenologie en Habermas se Teorie van Kommunikatiewe Rasionaliteit het dit in gemeen dat dit die moontlikheid erken dat mense deur middel van taalgebruik 'n gemeenskaplike realiteit kan identifiseer wat ook as 'n vertrekpunt in wetenskaplike gesprekvoering kan dien en wat objektiewe kennisuitsprake moontlik maak. Die mens se interpretasie van die werklikheid deur middel van taal is 'n ontiese gegewene, daarom word dit gestel dat die navorser se interpretasie van 'n kenobjek deur middel van taal deur. meta-norme van rasionaliteit onderle word. Met die grondliggende aanname dat daar metanorme van rasionaliteit bestaan wat met taal en interpretasie verband hou, word 'n verbrede begrip van rasionaliteit in die Opvoedkunde, wat interpretatiewe kennisuitsprake van die opvoedkundige akkommodeer, voorgestel. Omdat daar meta-norme van rasionaliteit bestaan wat met taalgebruik en interpretasie verband hou, is dit vir opvoedkundiges moontlik om binne hulle eie paradigmatiese kontekste die kenterrein van die Opvoedkunde funksioneel te interpreteer, sonder om in epistemologiese relativisme te verval. Op grond daarvan dat meta-norme van rasionaliteit bestaan, is dit vir opvoedkundiges moontlik om oor die kenterrein van die Opvoedkunde in gesprek te tree en toenemend objektiewe kennisuitsprake, wat die kontekste van individuele paradigmas oorskry, te maak. / An investigative, descriptive, interpretative, meta-theoretical study was undertaken to determine the influence of epistemological relativism on educational theory formation. It is expected that, at a time when the complex nature of Education is being emphasised, educationists will make objective as well as functional, directive knowledge statements about the education epistemic. To fulfil the latter expectations, it is necessary for educationists to enter into the education epistemic and make interpretative, contextually functional knowledge statements about education. From a traditional perspective on the practice of science and rationality, allegations of epi stemological relativism may arise against statements which interpret the education epistemic. However, it is possible to allay allegations of epistemological relativism in educational theory formation, if a broadened view of rationality is upheld in Education. On the basis of the relation between language, interpretation and rationality, meta-norms of rationality are identified that relate to language usage and interpretation. Existential Phenomenology and Habermas's Theory of Communicative Rationality correlate in their acknowledgement of the possibility that people can, through language usage, identify a common reality which can also seNe as point of departure in scientific discourse, while at the same time facilitating objective knowledge statements. A person's interpretation of reality by means of language is an ontic premise and, therefore, it is stated that the researcher's interpretation of an object of study is based on language through meta-norms of rationality. With the basic assumption that there are meta-norms of rationality which are related to language and interpretation, a broadened understanding of rationality in Education, which accommodates interpretative knowledge statements, is suggested. Because meta-norms of rationality exist which are related to language interpretation, it is possible for educationists to make a functional interpretation, within their own paradigmatic context, of the education epistemic, without lapsing into epistemological relativism. On the basis of the existence of meta-norms of rationality, education discourse becomes possible between educationists, and they can make increasingly objective knowledge statements, which extend beyond the context of individual paradigms. / Educational Studies / D. Ed. (Filosofie van die Opvoeding)

Thesis (MPhil)--University of Stellenbosch, 2001. / ENGLISH ABSTRACT: Perhaps one of the most talked about subjects worldwide and in South Africa these days is the abortion issue. A growing number of women admit to having had one. Basically there are two opposing views and values on the question of abortion. We normally hear people referring to the 'abortion issue'; my understanding of this is that there is a dialogue going on at the moment concerning abortion. In South Africa before the current Choice of Termination of Pregnancy (TOP) Bill, some activists' women and the ever-growing 'feminists' movements were lobbying and demanding that abortion be decriminalised. As we may all be aware, up until 1 February 1997, abortion or termination of pregnancy (TOP) in South Africa was conceivable under very restrictive atmosphere. Before the introduction of the current Termination of Pregnancy Bill, a majority of women had no access to abortion services in the country, hence the growing number of back-street job. By implication this means that most women given the choice, would not seek the experience of abortion, but if they do, it would be available to the in safe, legal, accessible and affordable service. Not only does the Act conceal that terminating pregnancy that occurred through criminal acts such as rape and incest is justifiable. The current liberal Termination of Pregnancy Bill also gives pregnant women the 'right' or 'freedom' to abort whenever and for whatever reason they deem fit. Part of the ethical dilemma of the abortion issue is that there are those who holds a view that always where there is a conflict of rights and interests, the foetus' rights must give way to, or that the foetus' rights must be overridden by those of a pregnant women. Pro-choice advocates maintain that a woman's choice to terminate her pregnancy is her own business and hers alone, in other words, this for them is a private decision. Well, I argue that this is not necessarily the case, ethically, the father of the unborn child should also be considered in such a decision. Given that virtually every abortion has risks, the parents of the aborting woman and to some extent the society at large are involved. Therefore, to solely talk of the 'mother's right to choose' is basically suggest that morality is "relative" and such relativism is conceived from the idea of privatisation of abortion and life in general. In the following pages I will look at the arguments in support of abortion and against it, and these are criticised. Also discussed are the ethical implications of the new South African Termination of Pregnancy Act. Broadly speaking, technology advancement has made it possible to detect the unborn baby's physical condition (sometimes even its mental state) while the mother is still pregnant. The ethical implications of this medical intervention are used to decide whether the unborn child should live or die. Given this, if the purpose of these prenatal diagnosis were for the destruction of the unborn, therefore, advocates of the movements such as 'the right to life', and 'pro-lifers' would argue that because of particularly twisted purpose, prenatal diagnosis must be abolished. Furthermore, I will acknowledge that the Termination of Pregnancy Bill as we have it, is appraised by feminists movements and others who are not necessarily feminists as allowing increased and unrestricted access to 'free' and 'safe' abortion in the government hospitals and clinics. However, I argue that this was rather prematurely introduced. I argue that a number of pregnant women claiming to be poor still present themselves to private doctors and private clinics for abortion and they pay anything between R 600- 800 or more depending where these services are provided. On the other hand, for one reason or another, other women still choose to terminate their pregnancies back street way although the risks are high in such servicing stations. In the light of these facts, one wonders whether it is appropriate to legislate for the termination of pregnancy or would it have been a worthwhile decision to delay the legislation of abortion for a while and thoroughly make a research and relevant preparation for it. I also argue that ideology plays an important part in the abortion debates. Besides, the abortion debate is also characterised by indoctrination, the purpose of which is to leave other confused. In both cases facts are misrepresented or false statements are made, and this for me is ethically unacceptable. I will also comment on the importance of linguistics, that is, the proper understanding of normal English terms and what I refer to as 'deceptive language' used by campaigners. Inthe last part of this thesis, I will outline some basic approaches to ethics and which belong to what is referred to as postmodernism. The Postmodern worldview deconstructs metanarratives so that no one particular belief is more believable than another. This worldview bring with it ethical relativism, which is a theory which holds that morality is relative to the individual. Three movements are given as an example of this move toward ethical relativism, they are: (a) Emotivism, (b) Subjectivism, and (c) Situationalism While I will argue that rape and incest are evil acts, and support abortion in cases involving such acts, however, I also believe that abortion is not the answer to the problem of rape and incest. I will propose a number of recommendations the South African government should have made before legislating for abortion. For instance, by creating separate abortion service facilities even in the hospital premises, with properly trained staff; so that people who came to seek advice for abortion are not intimidated by those who go to full terms with their pregnancy. Included in this thesis is a case study to demonstrate the complexity of the abortion issue to everyone involved. Some psychological and emotional symptoms following abortion will be outlined and this according to women who do share their abortion story is a reality they have to live with every day of their lives. / AFRIKAANSE OPSOMMING: Aborsie is moontlik een van die mees veelbesproke kwessies van ons tyd, sowel in Suid- Afrika as wêreldwyd. 'n Groeiende aantal vroue erken dat hulle al een gehad het. Basies is daar twee opponerende gesigspunte en waardes betrokke by die twispunt rondom aborsie. Aborsie was voor die aanvaarding van die jongste wetgewing (d.w.s. voor 1 Februarie 1997) in Suid-Afrika slegs moontlik onder streng beperkings. Voor die huidige wet ( die "Termination of Pregnancy Bill") in werking gekom het, het die meerderheid vroue geen toegang tot aborsie gehad in Suid-Afrika nie, wat gelei het tot 'n toename in agterstraat aborsies. Die nuwe wet gee nie slegs die reg om te aborteer aan vroue wat swanger is as gevolg van kriminele optrede soos verkragting of bloedskande nie. Die huidige, buitengewooon liberale wet gee ook vir alle praktiese doeleindes aan die vroue die reg om aborsie op versoek te ondergaan tot op 20 weke van swangerskap. Die doel van hierdie werkstuk is om hierdie nuwe liberale wet aan 'n krities ondersoek te onderwerp. Deel van die etiese dilemma rondom die kwessie van aborsie spruit voort uit die feit dat daar diegene is wat reken dat, indien daar enige konflik tussen regte en belange is, die regte van die fetus ondergeskik is aan die regte van die swanger vrou. Diegene ten gunste van aborsie voer aan dat die keuse gemaak moet word deur die betrokke vrou, en dat so 'n keuse uitsluitlik haar eie is. Ek argumenteer dat dit nie noodwendig die geval is nie. Die vader van die ongebore kind behoort ook 'n sê te hê in hierdie saak. Gegee dat elke aborsie sekere risiko's insluit, het die ouers van die betrokke vrou en die samelewing ook 'n belang by so ,'n situasie. Dus is om slegs te praat van die 'vrou se reg om te Ides' om te suggereer dat moraliteit "relatief' is, en sulke relativisme word afgelei van die idee van die privatisering van aborsie en die lewe in die algemeen. In die volgende bladsye sal ek die argumente vir en teen aborsie analiseer en kritiseer. Die etiese implikasies van die nuwe Termination of Pregnancy Act word veral bespreek. Tegnologiese vooruitgang het dit moontlik gemaak dat die ongebore baba se fisiese (en soms selfs mentale) kondisie bepaal kan word voor geboorte. Die etiese implikasies van die mediese intervensie word gebruik om te besluit of die ongebore baba moet lewe of sterf Dus, indien die doel van prenatale diagnose die moontlike vernietiging van die ongeborene insluit, sal diegene wat teen aborsie is, argumenteer dat so 'n verwronge doel veroorsaak dat sulke ondersoeke gestaak behoort te word. Ek sal erken dat die nuwe wet waardeer word deur feministe, en andere wat nie noodwendig feministe is nie, as 'n wet wat dit moontlik maak dat daar toenemende en onbeperkte toegang is tot 'gratis' en 'veilige' aborsies in regeringshospitale en klinieke. Maar ek wil argumenteer dat die wet te vroeg aangeneem is. Ek argumenteer dat 'n groot aantal verwagtende vroue voorgee dat hulle arm is en poog om 'n aborsie te kry by private dokters en klinieke, en dan tussen R600 - R800 of meer betaal vir so 'n diens, afhangende van waar dit geskied. Aan die ander kant, om een of ander rede, kies sommige vroue steeds om hulle swangerskappe te termineer deur agterstraat-aborsies, ten spyte van die risiko's. Gegewe hierdie feit, wonder mens of dit gepas was on 'n wet in te stel aangaande die terminasie van swangerskap, en of dit nie beter sou wees om die wetgewing uit te stel tot volledige navorsing gedoen is en voorbereiding getref is nie. Ek argumenteer ook dat ideologie 'n belangrike rol speel in die aborsie-debat. Die aborsie-debat word ook gekenmerk deur indoktrinasie ten einde mense te verwar. In beide gevalle is daar die wanvoorstelling van feite of word valse stellings gemaak, wat eties onaanvaarbaar is. Ek salook kommentaar lewer oor die belangrikheid van taal, dws die korrekte verstaan van normale (Engelse) terme en wat ek na verwys as die 'misleidende taal' wat gebruik word deur sekere kampvegters betrokke by die debat. In die laaste deel van die werkstuk sal ek sekere basiese benaderings tot etiek ondersoek, veral dié wat na verwys word as "postmodernisme". Die Postmoderne gesigspunt dekonstrueer metanarratiewe sodat geen spesifieke oordeel langer meer geloofwaardig is as 'n ander nie. Hierdie gesigspunt word dan ook vergesel deur etiese relativisme, wat huldig dat moraliteit relatief is tot die individu. Drie bewegings word genoem as voorbeelde van hierdie beweging na etiese relativisme, nl: (a) Emotivisme, (b) Subjektivisme, en (c) Situasie-etiek Alhoewel ek argumenteer dat verkragting en bloedskande morele verkeerd is, en alhoewel ek aborsie in sulke gevalle voorstaan, glo ek nie dat aborsie 'n antwoord bied op die probleem van verkragting en bloedskande nie. Ek sal 'n aantal voorstelle maak aangaande wat eintlik moes gebeur het voor die regering die huidige aborsiewet aanvaar het. Byvoorbeeld, dat aparte aborsie-fasiliteite, selfs by die hospitaal en met opgeleide personeel, geskep moes word ten einde te voorkom dat diegene wat advies vra aangaande aborsie nie geïntimideer word deur persone wat nie wil aborteer nie. Ingesluit in hierdie studie is 'n gevallestudie wat die kompleksiteit van die kwessie rondom aborsie, vir al die rolspelers, demonstreer. Sekere emosionele en sielkundige simptome, veroorsaak deurdat 'n persoon besluit het om te aborteer, sal geskets word. Vir vroue wat 'n aborsie ondergaan het is hierdie 'n realiteit waarmee hulle elke dag moet saamleef