Die vorliegende Arbeit stellt eine kritische Analyse zum bisherigen AIDS-Diskurs dar und soll aus sozialethischer und sozialpsychologischer Perspektive einen wesentlichen Beitrag zur Präventivethik leisten. Die Untersuchung versteht sich damit als eine über die bisherigen AIDS-Aufklärungskampgagen hinausgehende Ergänzung; es geht um eine Politik der Anerkennung, Gleichstellung und Entkriminalisierung von Betroffenen. In der vorliegenden Analyse geht es um die Haltung der Öffentlichkeit zu AIDS, d.h. um den Einfluss diverser Institutionen auf die Vorstellungen, Einstellungen (Wertkonzepte und Deutungen), welche die Wahrnehmung und Beurteilung von HIV und AIDS beeinflussen, bzw. steuern. Deren Wirkmächtigkeit auf die Betroffenen steht im Zentrum der Analyse. In diese Perspektive ist eine kritische Selbstreflexion religiöser Motivation eingeschlossen, AIDS zu thematisieren. Im ersten Hauptteil (Kap. 2.) wird, mittels einer Erhebung der BZgA (Bundeszentrale für gesundheitliche Aufklärung) aus dem Jahre 2000, die empirische Basis gelegt. Der zweite Hauptteil (Kap. 3.) der Arbeit enthält die ethische Reflexion der HIV/AIDS-Problematik. Im letzten Abschnitt (Kap. 4.) sind wesentliche Ergebnisse der Untersuchung festgehalten und Schlussfolgerungen formuliert. / This study is a critical analysis of the preceding AIDS-discussion and is to make an essential contribution to the ethics of prevention, from a social-ethical and social-psychological perspective. The study intends to be an addition to the former AIDS-education-campaigns, it deals with a policy to make those affected accepted, equal and legal. This analysis is about the attitude of the public towards AIDS, i.e. about the influence of various institutions on the ideas, attitudes (values an interpretations), which influence and guide the perceptions and opinions. This influence on those affected is the focus of this analysis. This perspective includes a critical self-reflection of religious motives to make AIDS a topic. In the first part (chapter 2) the empirical basis is established, according to be a survey of the BZgA (Bundeszentrale für gesundheitliche Aufklärung) in 2000. The second part (chapter 3) of the study contains the ethical reflection of the problem HIV/AIDS. The last part (chapter 4) is about the essential results and conclusions of the study.

Human society understands itself as a place where man enjoys an authentic human existence. In the society therefore, man should have all the basic necessities of life. The universal destination of all the created goods as God intends it, is for the good use of man in order to live a fulfilled human life. In so far as, man is the source, the focus and the end of all economic and social life, this must be respected. In order to enhance his dignity as the imago Dei , man has natural right to all the created goods. However, there are tools that make this situation possible. One of such tools is governance which is the means of organising the created things in the society for the common good. The ultimate goal and purpose of the society is the good of man. If the goods are not brought to this use, there exist socio-ethical problems. There are so many socio-ethical ills in the world today, because of the denial of the created good to some people by the organisers of the society. The social ills include armed robbery, corruption of all sorts, official lies and deceit. These constitute a complex social problem as regards their justification in the society. Subsequently, of all these social ills in the world today, corruption is the most devastating. Most people acknowledge this fact, but some others see it only as a means of survival, especially in countries that seem to appreciate or favour rigid capitalism, whereby wealth is power. Corruption is a common phenomenon in human society, and it is as old as the human society. Otive Igbuzor confirms it thus, “Corruption is as old as the society and cuts across nations, cultures, races and classes of people.” Corruption knows no bound. At any rate, corrupt practices vary from country to country and even within a country it also varies from section to section in its intensity and propensity. However, the manner with which it is manifesting itself presently accounts for its recent addition to the dictionary of the most global social problems. Unfortunately, nobody admits that he is corrupt and yet corruption as a social problem is widespread. In this light, Lightowler Brain observes that, “Worldwide corruption is by its nature generally hidden, but nevertheless insidious and as potentially dangerous to society.” It affects the society adversely, and therefore leads to misery of some members of the society. In this line, Peter Eigen argues, “Corruption is a daunting obstacle to sustainable development, and results in a major loss of public funds needed for basic necessities of life, both in developed and developing countries.” These are the devastating effects of corruption. The word corruption provokes an active discussion and condemnation among all classes of people in the society. It can be situated and discussed in any discipline but more especially in Social Ethics because this discipline deals with the interaction of human beings in the society. Problems in life are divided into private problems and social problems. Julius O. Onwuka, differentiates the two thus, “When a situation affects members of the society adversely leading to misery, regret, despair, it becomes a social problem. On the contrary, when a problem is suffered by an individual alone, without other members of the society being affected, this is a personal problem.” From Onwuka, I understand that, social problem is more problematic than personal problem, because it concerns more than one person. Social problems are seen in the societies of human beings where the basic necessities of life are denied some people by corrupt organisers of the society. / Korruption in Nigeria : ein Beispiel für eine schlechte Regierung. Eine sozio-ethische Untersuchung in Hinsicht auf die Soziallehre der Kirche: mit teilweisem Bezug auf das "Gaudium et Spes" und "Populorum Progressio"

Zugl.: Erfurt, Univ., Diss., 2003

Zugl.: Freiburg (Breisgau), Univ., Diss., 2007

Zugl.: Kassel, Univ., Diss., 2006

Universiẗat, Diss., 2005--Marburg.

Zugl.: Tübingen, Univ., Diss., 2008

Zugl.: Luzern, Univ., Habil.-Schr.

Univ., Diss.--Münster (Westf.), 2006.

Zugl.: Erfurt, Univ., Diss., 2008