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Ethics and Economic Action : An Inquiry of Morality and Self-interest
No full textDenna avhandling behandlar frågan om i vilken utsträckning ett egenintresserat handlande kan vara etiskt berättigat. Utgångspunkten för analysen är homo economicus, den neoklassiska ekonomiska teorins antagande att individer är rationella och ultimat motiveras av sitt egenintresse. Efter en kort översikt av grunddragen i den neoklassiska ekonomiska teorin analyseras och preciseras egenskaperna hos homo economicus. Därefter utformas en normativ etisk teori för individer med anknytning till John Rawls teori om rättvisa. Syftet är att utforma ett teoretiskt ramverk för den etiska bedömningen av egenintresserat handlande. I det avslutande kapitlet tillämpas den rawlsianska etiska teorin på frågor om beskattning och skatteundandragande. Tillämpningen visar att skatteundandragande kränker ett flertal av den rawlsianska etiska teorins principer. Avslutningsvis diskuteras även skattereduktion för hushållsnära tjänster, RUT-avdraget, som ett medel för att komma tillrätta med skatteundandragande i vissa särskilt utsatta branscher. Jag hävdar att skattereduktion för städhjälp kan berättigas utifrån den rawlsianska etiska teorin, medan det ifrågasatta avdraget för läxhjälp inte kan berättigas.This dissertation deals with the question of whether self-interested actions can be morally justified. The theoretical starting point of the inquiry is homo economicus, the neoclassical economics’ assumption that individuals are rational and ultimately motivated by their self-interest. After a brief sketch of neoclassical economic theory, the main characteristics of homo economicus are analyzed and clarified. A normative ethical theory for individuals drawing on John Rawls’s theory of justice is developed. The aim is to suggest a theoretical framework for dealing with the ethical justification of self-interested actions. In the final chapter of the thesis, the rawlsian ethical theory is applied to issues of taxation, as well as tax evasion and tax avoidance. It is argued that tax evasion/tax avoidance violates several principles identified in the rawlsian ethical framework. Tax deduction for domestic service work, as a measure to overcome tax evasion by transforming black-market work into white-market work, is also discussed. By applying the rawlsian ethical theory it is argued that tax deduction for house cleaning can be justified from the suggested framework, while deduction for the much-debated homework help cannot be justified.In the printed version of this Ph.D. Thesis the ISBN is incorrect: 987-91-7519-202-4. The correct ISBN is 978-91-7519-202-4 and corrected in the electronic version.The series namn Studies in Applied Ethics is incorrect. The correct series name is CTE.</p
Response to Stephen Finlan
No full textReply to Finlan, Stephen. Sacrificial images in the New Testament. Svensk exegetisk årsbok. 78 ( 2013), 57-86. ISSN: 1100-2298 </p
From Civil War to Strong Peace in Africa: the Thomas Ohlson Memorial Conference : Summary Report from the Opening Session of the Thomas Ohlson Memorial Conference 2013
No full textOf the World? : Emil Gustafson, Modernity and Evangelicalism
No full textThe aim of this thesis is to investigate the relationship between evangelicalism and modernity with the Swedish holiness preacher Emil Gustafson (1862–1900) as a case. This is achieved by comparing Gustafson’s spirituality with Charles Taylor’s characterization of modernity. The investigation identifies five central themes in Gustafson’s spirituality: conversion, calling, suffering, sanctification, and spiritual experience. With regard to these themes paral-lels with modernity are noted. For example, the analysis shows that modern individualism influenced Gustafson’s view of conversion, and that instrumental rationality informed his evaluations of his own work as a preacher. But there are also instances where he distanced himself from modernity. He did not embrace a modern optimistic anthropology, or the view of suffering as purely negative. It is concluded that Gustafson is neither anti-modern, nor identical to Taylor’s depiction of modernity. He represents one kind of modernity. One that is theocentric rather than anthropo-centric. In order to uphold this theocentric character Gustafson’s opposition to the basic struc-ture of modernity had to be grounded in social practices. For instance, his negative anthropol-ogy was grounded in the revival-meeting where outsiders were called to repent and rely on God rather than themselves. Based on the results from this study it is suggested that evangelicalism should be inter-preted as neither in conflict with modernity, nor in continuity with it, but rather as a kind of modernity. There are multiple modernities, and evangelicalism is one of them
Liberation of the Ecclesia : The Unfinished Project of Liturgical Theology
No full textThis dissertation is a critical study of the paradigm of Liturgical Theology. Focus in this systematic inquiry has been on the Russian school with the focal point in the works of Alexander Schmemann, who was active in the late 20th century. The main question of the thesis concerns the relation between theory and practice in Liturgical Theology. It is claimed that the relation between theory and practice corresponds to the relation between ritual action and communicative action. The former concerns the identity founded on the unavoidable alterity immanent in life, but also transcending life through a holistic encounter with life, which enables us to express a holistic attitude to life and the entire world. The latter concerns the equally unavoidable rationalization of life which gives rise to a continuous atomization of life through science and the process of acquiring facts and data. The thesis makes use of different theories for the reaching of an explanatory theory in connection to theory and practice. Foremost the Theory of Communicative Action in the works of Jürgen Habermas and the re-interpretation of disclosure by Nikolas Kompridis is used. It is claimed tthat ritual action is connected to a primary disclosure attached to otherness with the intention of revealing the identity of the Ecclesia. Without identity, we are left with a never-ending debate and a continuous atomization where every answer exponentially provokes more questions. Communicative action then is connected with a secondary co-disclosure with the intention for the reaching of mutual understanding, making subjects accountable and responsible. Without communicative action we are bound on a long walk into the never ending sea of being. The missionary imperative in the Ecclesia is dependent on the co-existence of ritual action and communicative action
The epidemiology of lost meaning : a study in psychology of religion and existential public health in a Swedish context
No full textThe existential dimension has gained importance in health studies in the last decades (Moreira-Almeida & Koenig, 2006; DeMarinis, 2008). Little Swedish research exists in this area. A pilot study was conducted in a suburban Stockholm, Church of Sweden parish. Research question was: “How does the existential dimension of health, understood as the ability to create and maintain a functional meaning-makings system, affect the person’s self-rated health and quality of life?” Theoretical framework included: health research focusing the existential dimension; public health through psychology of religion; and, object-relations theory. The mixed-methods format included semi-structured interviews, and surveys: 1) on meaning-making, and 2) Swedish pilot translation of WHOQOL-SRPB (self-rated health and quality of life including spirituality, religiousness and personal beliefs). Central results showed a positive relation between the existential health dimension and: overall ratings of physical, mental, social, and environmental health (p = .008); the overall existential health dimension and mental health (p = .008); and, social health (p = .046) and, the combined health items “How do you feel?” and “How satisfied are you with your health?” (p = .001). These results find support in WHO’s health perspective, and are linked to DeMarinis’ health dimensions and Winnicott’s understanding of potential space. Health dimensions: physical, mental, social, ecological and existential, are closely interlinked. The existential dimension is important through interaction with the others, and through its function as an autonomous health dimension. The study underlines the need for – and offers a culturally-tested method and model to explore existential needs in this secularized context