Under Oscarsgalan 2022 uppstod ett mediadrev mot den folkkära artisten Will Smith efter att han under sändningstid steg upp på scenen och slog komikern Chris Rock i ansiktet. Händelsen orsakade massiv kritik mot Smith och klassades som en skandal för både honom och hans karriär. Efter skandalen har Smith uttalat sig om händelsen och bett om ursäkt till de berörda parterna. Syftet med denna undersökning är att studera Will Smiths kriskommunikation och analysera om han använder sig av några försvarsstrategier för att rädda sitt anseende och undvika att bli cancelled. Undersökningen bygger på ett retoriskt teoretiskt ramverk, där teorier om kriskommunikation, apologia-strategier, image repair theory samt de tre retoriska appellerna ethos, pathos och logos har använts. Dessa teorier har tillämpats i metod momentet genom en kvalitativ innehållsanalys med ett retoriskt perspektiv. Resultatet formades genom fördefinierade kvalitativa frågeställningar som applicerades på materialet, där utvalda ord och meningsuppbyggnader transkriberades för analys. Slutsatsen visade att Will Smith använde flera strategier från apologia och image repair, men det mest framträdande var att be om ursäkt. Resultatet visar även att Smith uppfyller många utav kraven för en idealistisk apologia. Dessutom försökte han genom de tre retoriska appellerna, främst ethos och pathos, skapa förtroende hos mottagarna. / During the 2022 Oscarsgala, the popular moviestar Will Smith found himself thrown into the media spotlight after walking onto the stage during comedian Chris Rock’s dialog and slapped him in the face. The incident led to massive criticism against Smith and was regarded as a scandal for both him and his career. Following the scandal, Smith addressed the incident and apologized to both Rock and his family but also his own family and colleagues.  The purpose of this study is to analyze Smith's crisis communication and determine whether he incorporates any defense strategies to repair his image and avoid being cancelled. The study is based on a rhetorical theoretical framework, incorporating theories of crisis communication, apologia strategies, image repair theory, as well as the rhetorical appeals of ethos, pathos, and logos. These theories are implemented through a qualitative content analysis with a rhetorical perspective. Results were formulated through predefined qualitative inquiries applied to the material. Selected words and sentence structures were transcribed for analysis. The conclusion revealed that Will Smith implemented numerous strategies from apologia and image repair, with the most prominent strategy being issuing an apology. Results also indicate that Smith meets many criteria for an idealistic apologia. Additionally, he attempted to build up trust with the recipients through the rhetorical appeals, primarily ethos and pathos.

The notion that we are voluntary agents who exercise power to choose and, in doing so, determine some of what happens in the world has been an important notion in certain theological accounts concerning our relationship with God (e.g. 'the freewill defence' for God's goodness and omnipotence in light of moral evil and accounts of human moral responsibility in relation to God). However, it has been claimed that the physicalism supported by contemporary neuroscience research calls into question human voluntary agency and, with it, human power to choose. Emergentist (or non-reductive physicalist) accounts of psychological phenomena have been presented as a way of reconciling the physicalism supported by contemporary neuroscience and the theologically important notion of human power to choose. But there are several issues that remain for the plausibility of the required kind of emergentist account; namely - Does recent neuroscience research show that voluntary agency is an illusion? and Is there evidence for neurophysiological causes which, along with neurophysiological conditions, determine all we do? In this dissertation I set out to address these issues and, in doing so, present an account of voluntary agency as power to choose in the state of being aware of alternatives. I argue that this account allows for the notion that human beings determine some of what happens in a way that is consistent with what contemporary neuroscience shows. Thus, contemporary neuroscience does not undermine this notion of human voluntary agency; or, then, the predominant theological view that we are morally responsible in our relationship with God.

En matière d’interprétation juridique, le rôle du juge se déroule entre le fait et le droit. Le juge est chargé non seulement d’analyser et de déterminer les éléments factuels, mais il a aussi, pour objectif, d’exercer la qualification du fait et d’appliquer les règles de droit. C’est la raison pour laquelle l’interprétation juridique est en générale divisée en deux aspects : l’interprétation du fait et celle du droit (ou de la loi). L’interprétation du contrat participe, en principe, au premier aspect. Précisément, la loi, en tant que règle générale et abstraite, est l’expression de la volonté générale, alors que le contrat n’est que la traduction de plusieurs volontés particulières. Le projet de cette thèse cherche à analyser les problématiques provoquées par la théorie et la pratique de l’interprétation du contrat : dans quelle condition le juge peut-il exercer son pouvoir d’interprétation du contrat ? Interpréter un contrat, c’est interpréter la commune intention des parties ou plutôt interpréter un rapport contractuel intégré dans la vie sociale et économique ? L’interprétation du contrat peut-elle combler les lacunes du contrat ? Les règles d’ordre public peuvent-elles devenir le fondement de l’interprétation du contrat ? La correction du contenu du contrat a-t-elle besoin de participation de l’interprétation du contrat ? La recherche des problématiques exposées ci-dessus détermine, en effet, l’intérêt du projet de cette thèse. Théoriquement, le travail de thèse défie la définition traditionnelle de l’interprétation du contrat, en glosant de nouveau sur le sens et l’esprit des règles classiques d’interprétation, et en analysant le rôle des règles d’ordre public dans l’interprétation du contrat. Pratiquement, le travail de thèse se fonde sur une recherche approfondie des fonctions de l’interprétation du contrat dans les activités judiciaires. / In terms of the legal interpretation, the role of the judge takes place between the facts and the law. The judge is not only charged with analyzing and determining the factual elements, but he also aims to exercise the qualification of the fact and apply the rules of law. This is why legal interpretation is generally divided into two aspects, i.e. the interpretation of the fact and that of the law. The interpretation of the contract, in principle, belongs to the first aspect. More precisely, the law, as general and abstract rule, is the expression of the general will, while the contract is only a translation of several individual wills. This dissertation analyzes the issues aroused by the theory and practice of the interpretation of the contract: In what condition can the judge exercise his capacity of interpretation of the contract? Should the interpretation of the contract aim exclusively at the common intention of the parties or aim not only at the will of the contracting parties but also the internal and external objective elements of the contract? Can the interpretation of the contract fill in the lacunas of the contract? Can the rules of public order become the foundation of the interpretation of the contract? Does the correction of the content of the contract need the participation of the interpretation of the contract? The research of the above mentioned issues determines, in fact, the interest of the plan of this dissertation. Theoretically, the work of this dissertation challenges the traditional definition of the interpretation of the contract, by annotating again the sense and the spirit of the classic rules of interpretation, and analyzing the role of the rules of public order in the interpretation of the contract. In practice, the work of this dissertation is founded on a profound research of the functions of the interpretation of the contract in the judiciary activities.

Made available in DSpace on 2016-04-29T14:27:23Z (GMT). No. of bitstreams: 1 Jose Roberto Abreu de Mattos.pdf: 1065680 bytes, checksum: e698392ff109025c1b789802d20da2ac (MD5) Previous issue date: 2013-06-05 / The aim of this monographic paper is to reflect upon the problem of evil. For a better understanding of the subject we decided to approach fundamental issues issues such as : what is evil, the reason of evil, its origen and mainly the meaning of evil and its suffering in relation to one s free will. Appealing to specialized bibliography, other concepts are seen essential for the understanding of this subject like: grace, freedom, divine prescience, will, love and so on. Basically all the answers about the issue of evil envolve directly or indirectly a reflection about God, in other words everything about evil envolves human suffering, and one of the strong points regarding modern atheism is why do I suffer? Where is God? Well, looking precisely through this prespective that is, approaching the issue of evil together with the issue of God arises the legitimaly and necessity to conceive and defend a right concept of as being almighty googd and fair / Uma vez que o objetivo deste trabalho monográfico é apresentar reflexões sobre a questão do problema do mal, para melhor compreensão do tema decidimos abordar questões fundamentais, tais como: o que é o mal, porque o mal, qual a sua origem e, principalmente, qual o sentido do mal e do sofrimento em relação ao livre-arbítrio. Buscando recurso na bibliografia especializada vamos encontrar outros conceitos que se apresentam como essenciais para a compreensão do tema proposto, dentre os quais destacamos: Graça, liberdade, Presciência divina, vontade, amor, etc. Não há como deixar de observar que praticamente todas as tentativas de respostas sobre a questão do mal envolvem, direta ou indiretamente, uma reflexão sobre a questão de Deus . Ou seja, toda a questão sobre o mal envolve a realidade do sofrimento humano, e uma das rochas do ateísmo moderno é justamente a questão do porque sofro? , onde está Deus? . Pois bem, é justamente dentro desta perspectiva, isto é, do afrontamento da questão do mal , arrostando conjuntamente a questão de Deus , que surge a legitimidade e a necessidade de conceber e defender um justo conceito de Deus como Onipotente, Bom e Justo

This dissertation examines the doctrines of effectual calling and regeneration and argues that the biblical view is that God's saving grace is monergistic - meaning that God acts alone to effectually call and monergistically regenerate the depraved sinner from death to new life - and therefore effectual calling and regeneration causally precede conversion in the ordo salutis, thereby ensuring that all of the glory in salvation belongs to God not man. Stated negatively, God's grace is not synergistic - meaning that God cooperates with man, giving man the final determative power to either accept or resist God's grace - which would result in an ordo salutis where regeneration is causally conditioned upon man's free will in conversion and, in the Calvinist's opinion, would rob God of all of the glory in salvation. Chapter 1 introduces the monergism-synergism debate by placing it within the contemporary evangelical context. Chapter 1 not only introduces the debate between Calvinists and Arminians but also introduces the recent attempt of modified views to present a via media between the two. Chapter 1 also presents the thesis and explains the parameters and presuppositions of the dissertation. Chapter 2 examines the doctrine of monergism within the Reformed tradition. Rather than an exhaustive survey, chapter 2 selects some of the most important representatives from the Reformed tradition including: Augustine, John Calvin, the Canons of Dort, and the Westminster Confession. In discussing these figures and confessions, chapter 2 provides the historical and theological context in which the Reformed argued against the synergists of their own day. Chapter 3 turns to a biblical and theological defense of total depravity and effectual calling. Chapter 3 first begins with a biblical defense of total depravity and spiritual inability, as well as a brief discussion and utilization of Jonathan Edwards' understanding of free will (the freedom of inclination). Chapter 3 then seeks to argue for the thesis presented in chapter 1 by showing from Scripture that the Calvinist view of effectual calling is biblical. Chapter 4 continues the argument from chapter 3 by focusing in on the doctrine of regeneration. Chapter 4 argues that regeneration is monergistic rather than synergistic, meaning that God's grace in regeneration is not contingent on the will of man to believe but God's grace works alone. Therefore, faith and repentance are the result not the condition of regeneration in the ordo salutis. Chapter 5 seeks to give an accurate and fair presentation of the Arminian view(s), giving attention to the theological nuances among Arminians. Chapter 5 shows that there is diversity within Arminianism, so that there are those who hold to a "classical Arminian" view and there are those who hold to a Semi-Pelagian view. However, chapter 5 demonstrates that both views end up in the same place, namely, affirming the doctrine of synergism which makes God's grace contingent upon man's will. Chapter 6 is a biblical and theological critique of the Arminian view. Chapter 6 shows that the Arminian doctrine of synergism is not found in Scripture, contradicts Scripture, and robs God of all his glory in salvation. Chapter 7 turns from the Arminian view to examine recent modified attempts to pave a middle way between Calvinism and Arminianism. Chapter 7 shows specifically that attempts at a middle way borrow from Arminianism and consequently fall prey to an erroneous interpretation of Scripture. Chapter 7 shows that a middle way is biblically impossible and it also robs God of all his glory in salvation. Chapter 8 concludes the dissertation by restating the thesis, summarizing the biblical data, and arguing that only the Calvinist view can preserve the glory of God to save sinners. Three appendixes conclude the dissertation. Appendix 1 examines the Arminian and Calvinist views of the love of God and argues that divine love in Scripture is far more complex than the Arminian makes it out to be. God not only has a universal love for all people but a special, particular, and efficacious love only for the elect. Appendix 2 examines the Arminian and Calvinist views of the will of God and argues once again that the will of God in Scripture is far more complex than the Arminian makes it out to be. Scripture shows, it is argued, that God not only has a moral or preceptive will as well as a will of disposition but also a will of decree by which he effectually ordains all that comes to pass. Appendix 3 looks at the relationship between effectual calling and regeneration in the Reformed tradition and the diversity that exists among the Reformed as to how exactly describe this relationship. Appendix 3 presents and critiques each view, but pays particular attention to Michael Horton's recent proposal for "covenant ontology and effectual calling."

Iki 2003 m. LR BK normose buvo numatytas, tik žmogaus laisvės pasirinkti buvimo vieta varžymas. Tuo tarpu kėsinimasis i žmogaus laisvę pasirinkti, elgesio varianta LR BK išvis nebuvo reglamentuotas. 2003 m. įsigaliojus naujam Baudžiamajam kodeksui, jo 148 str. buvo numatyta nauja nusikalstamos veikos sudėtis - žmogaus veiksmų laisvės varžymas. Naujas požiūris į žmogaus laisvę atitiko visuomeninių santykių realijas ir tarptautinius Lietuvos įsipareigojimus, tačiau šios normos taikymas tapo problematiškas dėl jos naujumo ir požymiu neaiškumo. Šiame darbe atskleidžiama žmogaus veiksmu laisvės samprata įvairiu istoriniu laikotarpiu. Pateiktas šios sampratos filosofinis ir teisinis aiškinimas. Aptariamos teisinės žmogaus veiksmų laisvės sampratos ištakos, teisinio apibrėžtumo būtinumas ir įstatyminis šios sampratos reglamentavimas, ne tik Lietuvos, bet ir užsienio šalių baudžiamuosiuose įstatymuose, bei tarptautiniuose teisės aktuose. Nurodomi žmogaus veiksmų laisvės sampratos teisinio reglamentavimo trūkumai Lietuvos baudžiamuosiuose įstatymuose. Darbe pateikta šiuo metu galiojančios LR BK 148 str. normos objektyviųjų ir subjektyviųjų požymių analizė. Šios normos teisinio vertinimo ypatumai atskleisti analizuojant ryšius su kitomis, savo sudėties požymiais panašiomis nusikalstamomis veikomis. Normos teisinio įvertinimo problemos aptariamos ne tik moksliniu, teisminiu aiškinimu, tačiau panaudota ir teismų praktikos pavyzdžiai. Darbe pateikta žmogaus veiksmų laisvės varžymo normos... [to full text] / Until the year 2003, only the restriction on a person’s freedom to choose the place of residence was provided for in the Criminal Code of the Republic of Lithuania, whereas the infringement of a person’s freedom of action was not regulated at all. In 2003, when the new Criminal Code became effective, a new criminal act – the restriction on a person’s freedom of action was established in Article 148 of the Code. A new approach towards the freedom of a person was in line with the currently existing public relations and international Lithuanian covenant but the application of this norm was quite complicated due to the fact that it was new and its elements were not clearly defined. This paper reveals the understanding of a person’s freedom of action in various historical periods. A philosophical and legal definition and explanation of this concept is presented here. The beginnings of legal understanding of a person’s freedom of action, the necessity for a legal definition and statutory regulation of this concept not only in the Lithuanian but also in foreign criminal laws and international legal acts are discussed. The shortcomings of legal regulation of the concept of a person’s freedom of actions in the Lithuanian criminal laws are highlighted. The analysis of objective and subjective elements of the norm, stipulated in the currently effective Article 148 of the Criminal Code of the Republic of Lithuania, is presented in this paper. The specific features of legal appraisal... [to full text]

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Orientador: Jose Oscar de Almeida Marques / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-06T09:42:26Z (GMT). No. of bitstreams: 1 Ferraz_MariliaCortesde_M.pdf: 594205 bytes, checksum: fb169b56cfd9f1eb5975fe5b78c0f24c (MD5) Previous issue date: 2006 / Resumo: A dissertação examina a análise de Hume dos conceitos de liberdade e imputabilidade moral. O texto de referência para a pesquisa é a seção VIII da Investigação sobre o entendimento humano. Mostro, a partir do estudo dessa seção, em que sentido os conceitos de liberdade e necessidade são compatíveis para Hume. Para tanto, analiso o compatibilismo humeano enfatizando a unidade explicativa que o autor esposa claramente na obra citada. De fato, Hume, em seu exame das noções de liberdade e necessidade anuncia introduzir novidades que prometem ao menos algum resultado na decisão da controvérsia entre a doutrina da necessidade e a doutrina da liberdade (da vontade). Ele propõe um 'projeto de reconciliação¿ (reconciling project) que consiste em mostrar que liberdade e necessidade são perfeitamente compatíveis entre si, e que afirmar que as ações humanas são livres não é afirmar que estejam fora do âmbito da necessidade, mas apenas que se realizaram sem constrangimento. Em seguida, esclareço as razões que conduzem à crença na vontade livre, crença esta infundada, segundo Hume. Por fim, procuro estabelecer as conseqüências que o compatibilismo humeano traz para a noção de responsabilidade moral. Hume entende que não só é perfeitamente possível explicar os juízos morais pelo seu compatibilismo, como também que o seu compatibilismo é a única alternativa de fato consistente para dar conta dos ajuizamentos que fazemos acerca da moralidade. Entendo que a explicação dos juízos morais de imputabilidade oferecida por Hume representa uma hipótese altamente persuasiva e com vigor suficiente para responder a objeções geralmente apresentadas pelos incompatibilistas / Abstract: The dissertation examines the analysis of Hume of the concepts of freedom and moral imputability. The text of reference for the research is section VIII of the Enquiry concerning Human Understanding. I show, from the study of this section, how freedom and necessity are compatible for Hume. To this effect, I analyze the humean compatibilism emphasizing the unit of the explanation that the author maintains in the cited work. Hume, in his examination of freedom and necessity, announces a new approach that promises at least some results for the decision of the controversy between the doctrine of the necessity and the doctrine of the freedom (of the will). He proposes a conciliatory project that consists in showing that freedom and necessity are perfectly compatible, and that to say that the human actions are free is not to say that they are out of the scope of the necessity, but only that they are without constraint. After that, I clarify the reasons that lead to the belief in free will, which is baseless according to Hume. Finally, I establish the consequences that humean compatibilism brings for the notion of moral responsibility. Hume understands not only that it is perfectly possible to explain moral judgments by means of his compatibilism, but also that his compatibilism is the only consistent alternative to account for moral judgement. I understand that the explanation of moral judgments of imputability offered by Hume represents a highly persuasive hypothesis, and strong enough to answer the objections generally raised by incompatibilists / Mestrado / Filosofia Moral / Mestre em Filosofia

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study aims to analyze the relationship between thehuman will with the problem of evil from the of Augustine thought. Since your youth Augustine questioned about the problem of evil and saw in the Manichean dualism a reasonable response as a solution to the problem. After nearly a decade in Manichaeism, Aurelio Augustine moved to Rome and then Milan, where he participated in Platonic studies group. However, the contact of Augustine, in Milan, with the Catholic Bishop Ambrose led him to conversion to Catholicism and the abandonment of Manichaeism. From this, Augustine prepared your theory about evil, that relate directly to human will. In this perspective, evil is not a being, as he taught the Manichaeism, but as a result of the free will of the human being by your will stop wanting want God as supreme good for wanting a well more than himself. In this way, the desire human being deprived of God, corrupting the relationship between the divine and the human. / Este estudo visa analisar a relação entre a vontade humana com o problema do mal a partir do pensamento de Agostinho. Desde a sua juventude Aurélio Agostinho questionava-se sobre o problema do mal e viu no dualismo maniqueísta uma resposta razoável como solução para o problema. Depois de quase uma década no maniqueísmo, Agostinho mudou-se para Roma e posteriormente, Milão onde participou de grupo de estudos platônicos. Contudo, o contato de Agostinho, em Milão, com o bispo católico Ambrósio levou-o a conversão ao catolicismo e com isso o abandono do maniqueísmo. A partir disso, Agostinho elaborou sua teoria sobre o mal, a que está relacionada diretamente à vontade humana. Nessa perspectiva, o mal não é um ser, como ensinava o maniqueísmo, mas fruto da vontade livre do ser humano que, por livre vontade, deixa de querer Deus como bem supremo para querer um bem inferior ou a si mesmo. Dessa forma, pela vontade o ser humano se priva de Deus corrompendo a relação entre o divino e o humano. / São Cristóvão, SE

One dominant scientific view holds that willpower is a type of muscle which can be weakened through use in the short term and strengthened through use over time. However, evidence from neuroscience, social psychology and behavioral economics suggest that willpower is regional, subverted through desire and strengthened by strategy--these are features a muscular account would not predict. It is better to think about willpower as a skill with a physiological component. Willpower strategies extend the brute effort of self-control through the use of reason and have the practical effect of increasing self-regulation. Willpower is "worth wanting" because there is a gap in our given desires and our evaluations. In general willpower is the skill responsible for extending the motivational force of evaluations to overcome the motivational force of other interests. Of course, willpower can be used in the service of evil, but in general it is a power we would prefer to have. Interestingly, not all cases of weakness of will are, on balance, bad. As a practical matter weakness of will is a crucial element of developing willpower skills over time. Just as a skilled batter relies on failures to teach what is required for good hitting, willpower failures are an important element in developing habits for success. Additionally, the motivational failure of evaluation built in to weakness of will requires a commitment to practical claim that one can choose how to act in ways not dictated by given desires. This commitment to the importance and viability of evaluation is a crucial component of having a moral perspective in a natural system and weakness of will is a signifier of this foundational element of a practical perspective.