Syftet med denna uppsats är att undersöka den eventuella konflikten mellan sekulariserad och religiös etik och moral.  Studien tar sin utgångspunkt i religiös absolutism kontra sekulariserad relativism. Jag vill även ta reda på om det finns etiska grundtankar som flertalet kan vara överens om..

What drove me to write this paper is the will to  examine if there is a philosophically and scientifically viable  alternative foundation for an objective morality other than what we like to refer to as "God". The  American philosopher and neuroscientist Sam Harris presents in his book The Moral Landscape a thesis for an objective morality based on science in which he states that  science can determine human values. The purpose of this paper is to perform a theoretical trial of The Moral Landscape, examining Harris' thesis and it's relations to the philosophical obstacles that stands in its way, these being mainly the famous philosophical principle "Hume's Law" and G.E. Moore's "Naturalistic Fallacy and Open Question Argument" and thus will serve as my main theoretical foundation. The results of my study was not conclusive since Harris in fact doesn't succeed in bridging the gap between facts and values on a scientific ground.

abstractThe aim of this essay is to try to convince the reader that relativism and postmodernism (the latter implying the former, but not the other way around) can be reasonable methods for the social sciences, rather than the irresponsible play of ?extremes? theories of this kind sometimes are made out to be.The intention is to do this by way of the later Wittgenstein, the philosophy of whom is the foundation for what is termed relativism and postmodernism in this essay (definitions of a kind that are here claimed to be missing from the discourse of the social sciences). The essay also contains an empirical presentation/analysis, displaying the Wittgensteinian theory through an aspect of the American Civil Rights movement of the 1950s and -60s..

Föreliggande uppsats har kritiskt granskat, analyserat och diskuterat Läroplanens teoretiska kunskapssyn. Om analysen håller så anser jag mig ha visat vilka resonemang, utifrån den kognitiva relativismen, som Lpf 94 bygger på. Hur den kognitiva relativismen kommer fram till att kunskap är relativ kan se lite olika ut. Minst tre underliggande teser kan urskiljas vilka alla kan ligga till grund för Lpf 94s kunskapssyn. Dessa är kunskapssociologisk relativism, epistemisk relativism och ontologisk relativism.

Syftet med denna studie är att undersöka den påstådda universala naturen av mänskliga rättigheter genom att använda mig av debatten kring asiatiska värderingar, som en kulturrelativistisk teori. De grundläggande argumenten som poängteras av försvarare av asiatiska värderingar är att de asiatiska och västerländska stater tillhör olika kulturer som även skiljer i deras uppfattning av etik och moral, vilket påverkar deras olika uppfattning av mänskliga rättigheter. I argumentationsanalysen kring asiatiska värderingar har jag använt mig utav texter från Xiaorong Li, Amartya Sen, Lee Kuan Yew och Mahathir bin Mohamad, då dessa forskare och politiker representerar åsikterna av de två teorierna jag använder mig utav i argumentationsanalysen, universalism och relativism/kulturelativism. Kopplat till denna debatt diskuterar jag även hur ett större konsensus kring internationella mänskliga rättigheter skulle ske, eller ifall det finns en möjlighet för en nedgång av ett internationellt konsensus. Jag har kommit fram till att argumenten från båda sidor i diskussionen presenterade i denna studie har fört fram viktiga åsikter som är av stor betydelse för framtida samarbete mellan stater.

Being able to reflect, evaluate and justify your views is an important part of adult life. Moral education can be a path to develop this knowl-edge; however, it is possible that the moral education gets more obscure when it is not a separate subject. The purpose with this essay is to examine the need of moral education and the presence and the framing of moral education of seven teachers in religion. The purpose is also to analyse where and how the moral education should be included in the curriculum. The survey was conducted through qualitative interviews with a hermeneutic approach.

Being able to reflect, evaluate and justify your views is an important part of adult life. Moral education can be a path to develop this knowl-edge; however, it is possible that the moral education gets more obscure when it is not a separate subject. The purpose with this essay is to examine the need of moral education and the presence and the framing of moral education of seven teachers in religion. The purpose is also to analyse where and how the moral education should be included in the curriculum. The survey was conducted through qualitative interviews with a hermeneutic approach.

The aim of this essay is to find out how students at Malmö University relate to moral responsibility in their private consumption. I am going to test moral theories in order to find out if researchers have a too moral starting point in comparison to everyday use. Through a critical research, free from valuation, I also aim to raise a discussion about moral responsibility which should lead to fair trade in the long run. My essay discusses the subject out of a Swedish city, Malmö - a place where many stores, cafés and restaurant are using moral responsibility as a step in their marketing. The results show that students are interested in morality but their financial conditions are their prior factor..

The purpose of our study is to get more knowledge about how moral dilemmas affect social workers in their work. This because we find that a big part of social work involves ethic reflections and that is why we find it important for social workers to have knowledge about how they should and can think and act in these situations. Ethic statements exist for social workers to use in their work but we haven?t found any guidelines for concrete situations and that?s why we decided to study this area. Questions we want to answer are how do the social workers define moral dilemmas in social work? How do the social workers deal with moral dilemmas in their work? How do moral dilemmas affect social workers in their work? This is a qualitative study with interviews from seven social workers from one social service office although they are from different units.

The aim with this paper is to study Karl Popper?s view on realism and relativism. Further aim is to see whether those ideas have been consistent over the years. The paper argues that Popper since his first interest in philosophy has taken a realistic and antirelativistic attitude. Only his arguments for this position have been developed to meet his critics.Common sense speaks for realism but can neither be proven nor refuted.

The aim of the present literature study was to describe the significant factors contributing to the development of moral distress and the consequences of moral distress can lead to in the nurse profession. A literature search was performed in the databases Medline through PubMed and Academic Search Elite on the basis of in advanced defined criterions. A total of 19 articles was reviewed and included in the study. The main result revealed that nurses experience moral distress and that it is frequent within the nurse profession. The findings revealed that there seem to be several significant factors in the development of moral distress, such as providing life-sustaining care, competing loyalties, conflicts with the physician, communication barriers, emotional barriers, cultural barriers, regulation and rules and working environment that gives the nurse difficult or unsolved ethical dilemmas.

With the collapse of the Soviet Union and the 9/11 attacks, the landscape of the freedom of religion has changed. The issues now facing freedom of religion varies greatly from the issues that the drafters of the universal declaration of human rights faced after World War II.In the light of the new issues that States face in the intersection of religion and societal interest, scholars have criticized the European Court of Human Rights to give too much leeway to the States in determining how the human rights should be implemented, by using the doctrine of margin of appreciation. Critics of the margin of appreciation claim that it is based on culture relativism and that the doctrine undermines the universality of the human rights. In order to decide if the margin of appreciation has indeed led to a relativization of the human rights I compared it to the jurisprudence of the UN Human Rights Committee and its use of the Syracusa principles. My conclusion is that the jurisprudence of the European Court of Human Rights cannot be considered to be based on culture relativism.

Denna uppsats handlar om moral och moraliska val i västerländska RPG-dataspel. Uppsatsen granskar hanteringen av moral och moraliska val i tre spel: Baldur?s Gate 2 (Bioware 2000), Fallout 2 (Black Isle Studios 1999) och The Witcher (CD Projekt Red 2007). Förutom den kritiska granskningen finns det även med en intervjudel, där några speldesigners med erfarenhet av att göra spel med moraliska teman och val intervjuas om frågor relaterade till moral och moraliska val i spel. Uppsatsen kommer fram till ett antal resultat, bland annat vikten av konsekvenser, vikten av att val skall vara svåra och svårigheten med valfrihet i spel.

With the collapse of the Soviet Union and the 9/11 attacks, the landscape of the freedom of religion has changed. The issues now facing freedom of religion varies greatly from the issues that the drafters of the universal declaration of human rights faced after World War II.In the light of the new issues that States face in the intersection of religion and societal interest, scholars have criticized the European Court of Human Rights to give too much leeway to the States in determining how the human rights should be implemented, by using the doctrine of margin of appreciation. Critics of the margin of appreciation claim that it is based on culture relativism and that the doctrine undermines the universality of the human rights. In order to decide if the margin of appreciation has indeed led to a relativization of the human rights I compared it to the jurisprudence of the UN Human Rights Committee and its use of the Syracusa principles. My conclusion is that the jurisprudence of the European Court of Human Rights cannot be considered to be based on culture relativism.

A tragic event in 2012 sparked a debate about the need for a law of civil courage when it became clearthat passivity in situations where people ?s lives are put in danger is not punishable. In this essay based on qualitative interviews with jurists and students of law the issue of civil courage is analyzed with the help of sociological theory. My objective has been to try and find out if a law of civil courage can be motivated with the argument that it would strengthen the public moral. My conclusion is that a law of moral courage is not a suitable way of making people more willing to help others or to strengthen the civil courage or the public moral.