@phdthesis{Gralke2020,
  author    = {Gralke, Jens},
  title     = {Eine Theorie der moralischen Bedingungen {\"o}konomischer Entwicklung : Eine Interpretation der Schriften Friedrich August von Hayeks},
  doi       = {10.25972/OPUS-21277},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-212772},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2020},
  abstract  = {Friedrich August von Hayek hat meines Erachtens die elaborierteste Neufassung der liberalen Theorie im 20. Jahrhundert formuliert. Hayek selbst sah die Gefahr f{\"u}r eine liberale Großgesellschaft in der {\"U}bersch{\"a}tzung der menschlichen Erkenntnisf{\"a}higkeit, die Menschen dazu veranlasst, Gesellschaften zu planen. Die Konsequenz dieses falschen Anspruchs sah er in der Zerst{\"o}rung der sozialen Strukturen, welche die Menschen kognitiv zur Planung erst bef{\"a}higen. In dieser Arbeit zeige ich, dass es davon abweichend eine zweite Form des Scheiterns des liberalen Projekts gibt, welche aber selbst als Resultat der konsequenten Umsetzung desselben verstanden werden muss. Die liberale Großgesellschaft beruht auf einer bestimmten Geltung von Werten, welche die Individuen anerkennen. Meine These ist, dass einige dieser starken Werte selbst durch Marktkr{\"a}fte selektiert werden und die Individuen im falschen Bewusstsein, dass diese Werte f{\"u}r die Marktgesellschaft konstituierend sind, das politische System zu einer antiliberalen Gesetzgebung animieren. Um dies zu plausibilisieren, soll der methodologische Individualismus konsequent angewendet werden. Dann muss aber der Darstellung der sozialen Ordnung ein Diskurs vorgelagert werden, der sich mit der Erkenntnisf{\"a}higkeit des Individuums besch{\"a}ftigt. Die Art und Weise, wie es erkennt und was es {\"u}ber die Welt {\"u}berhaupt wissen kann, ist grundlegend f{\"u}r die Art sozialer Ordnungen, die es realisiert. Die Soziologie von Hayek kann meines Erachtens nur aus der Perspektive seiner theoretischen Psychologie und Erkenntnistheorie angemessen interpretiert werden. Hier kommt der Referenz auf Hermann von Helmholtz Theorie des unbewussten Schlusses eine {\"u}berragende Bedeutung zu. Mit diesem Ansatz gelingt der Anschluss der {\"U}berlegungen Hayeks an die neueste Interpretation des Gehirns als prediction machine durch Karl Friston. Dies f{\"u}hrt zu der Ansicht, dass eine Herrschaft der in der Vergangenheit aufgebauten neuronalen Strukturen {\"u}ber den neu einlaufenden sensorischen Input behauptet werden kann. Das Gehirn ist eine statistische Maschine, die auf Basis eines registrierten Ereignisses die Folgeereignisse prognostiziert. Dies hat zufolge, dass die Wahrnehmung der Gegenwart immer eine Simulation einer m{\"o}glichen Zukunft darstellt. Wir nehmen die Welt wahr, bevor sie sich gezeigt hat. Dadurch, dass Hayek zugleich eine Variante des Funktionalismus eine Dekade vor Hilary Putnam entworfen hat, und die epistemische Funktion des Marktes hervorhebt, kann der Markt im Sinne der von Clark und Chalmers formulierten These als aktiver Externalismus verstanden werden. Er ist somit als soziales System rekonstruierbar, dass die Wissensgrenze jedes Individuums dadurch erweitert, dass die ihn konstituierenden Prozesse der Außenwelt als notwendiger Teil der intern laufenden kognitiven Prozesse der Individuen verstanden werden. M{\"o}glich werden Marktgesellschaften dann, wenn Individuen {\"u}ber ganz bestimmte neuronale Repr{\"a}sentationen verf{\"u}gen, die sie zu einem ganz bestimmten Handeln und Urteilen bewegen.},
  subject      = {Hayek, Friedrich A. von},
  language  = {de}
}
@phdthesis{Chikezie2017,
  author    = {Chikezie, Aloysius Cheta},
  title     = {THE VALUE OF WORK IN NIGERIA with Reference to Laborem Exercens},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-147592},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2017},
  abstract  = {Work is seen by many thinkers as the fundamental dimension of man`s existence on earth. Through work, he provides his basic necessities on earth and co-operate with God in the work of creation. He received this mandate to work from the very beginning of creation by God. In carrying out this mandate, man every human being reflects the very action of the creator of the Universe. God worked and intended that man who is created in His image and likeness continues the work of creation by working. Even though Man suffers and sweats through work and yet, in spite of all this toil-perhaps in a sense because of it - work is a good thing for man. It is not only good in the sense that it is useful or something to enjoy; it is also good as being something worthy, that is to say something that corresponds to man's dignity that expresses this dignity and increases it. This project examines man as a creature called to work and born into work. It is true that through work, man provides himself and his family with the basic necessities of life and everyday needs for the reason he charges wages for his sweat. Work goes beyond and should exceed the boundaries of the material benefit that comes out of it to the satisfaction and fulfilment for the very purpose we should work. The modern society has attached so much importance to money and material possession, the question then is how do we go along working in the spirit of improvement and renewal of the earth? The modern man understands work only as a means of making his daily bread. For this reason, he engages himself in an occupation that he has little or no interest in. He ends up quarrelling everyday with the people that he or she is supposed to serve through work. The result is low work output and waste of talents and the society loses an opportunity for improvement as every creature is supposed to contribute uniquely. A good example is Nigeria, Africa's most populous nation with a population estimate of about over 170,000,000 people and the sixth Oil producing Nation.},
  subject      = {Nigeria},
  language  = {en}
}
@phdthesis{HuemmerHutzel2019,
  author    = {H{\"u}mmer-Hutzel, Ruth},
  title     = {Religion und Identit{\"a}t in Guatemala. Tendenzen individueller und kollektiver Emanzipierung f{\"u}r die guatemaltekische Bev{\"o}lkerung unter religionssoziologischen Gesichtspunkten},
  doi       = {10.25972/OPUS-18783},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-187835},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2019},
  abstract  = {Das guatemaltekische Volk, nicht nur speziell Indigene, befindet sich in einer Phase des Wandels, im Prozess der Emanzipation von starren Institutionen und br{\"u}chig gewordenen Traditionen. Der Synkretismus als Ph{\"a}nomen der Gegenwart macht die Verschmelzung katholischen und indigenen Glaubenslebens seit dem 16. Jahrhundert sichtbar. Zugleich fallen ein neues Lebensverst{\"a}ndnis und Ver{\"a}nderungen in der Mentalit{\"a}t auf: Forderungen an Staat, Gesellschaft und Religionen werden energischer und selbstbewusster vorgebracht. Die Religionsverh{\"a}ltnisse innerhalb Guatemalas sind einem Wandel unterworfen, was nicht nur am Monopolverlust der katholischen Kirche liegt, sondern auch der weitreichenden politischen Instabilit{\"a}t geschuldet ist, die wiederum die Gestaltung individueller Lebenskonzeptionen nicht unber{\"u}hrt l{\"a}sst. Der Bedeutungsverlust der katholischen Kirche spielt eine wichtige Rolle, um die Verschiebungen zu den Pfingstkirchen zu verstehen, die sich in Guatemala rasch ausbreiteten. Eine Analyse von Religiosit{\"a}t ist unter Ausblendung der sozialen Ver{\"a}nderungen einer Gesellschaft nicht m{\"o}glich. Das religi{\"o}se Leben wird von vielf{\"a}ltigen Faktoren beeinflusst: Von der Beziehung von Politik und Religion, von der gesellschaftliche Positionierung und dem individuellen Glaubensleben der Individuen, von der mangelnden staatlichen Eigenst{\"a}ndigkeit, die Fortschritte behindern kann. In diesen Bez{\"u}gen steht das Individuum mit seinen Erwartungen, seinen Traditionen, seiner Kultur. In dieser Phase der Selbstemanzipierung kann man fragen: Was k{\"o}nnen religi{\"o}se Systeme in einer Phase der Wiederentdeckung traditioneller Maya-Sprachen, der Aufarbeitung von Gewaltphasen und Unterdr{\"u}ckung ganzer Bev{\"o}lkerungsgruppen und des Einflusses nordamerikanischer und europ{\"a}ischer Lebensstile dem Individuum bieten?},
  subject      = {Guatemala},
  language  = {de}
}
@phdthesis{Ezenwa2017,
  author    = {Ezenwa, Paul Chinedu},
  title     = {The Value of Human Dignity: A Socio-Cultural Approach to Analyzing the Crisis of Values among Igbo People of Nigeria},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-147603},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2017},
  abstract  = {Starting from conception till death, man as a being relates with others. In this relationship he often encounters lots of problems that threaten his existence. One of them is the threat to his dignity. This experience is vivid in many countries particularly in Africa. But my work is limited to an ethnic group in Nigeria, namely Igbo people. The work discloses the extent 'displacement of value' in Igboland has contributed to the devaluation of human dignity and the attempts made to combat it. This displacement resulted in what we can call "value crisis". Some elements, like Igbo culture and cultural communication with foreign cultures that have tentacles in modernized orientation, are discussed as 'transmission carriers'. In order to x-ray properly the heart of this research and communicate the necessary messages, the work is presented in six chapters. However, this summary will not be presented in chapters. Thus the need for a research on the reason for the failings and crisis of approach regarding this aspect of Igbo life that deals with the value of human dignity. This comes to term with the question which asked has the interest in the enhancement of the dignity of man waned because the effort towards this goal seem futile and unnecessary…Or is human dignity something we care about but take for granted as a cultural inheritance that no longer needs defence?" This question arouses thoughts on the value of HD. The entire work tried to justify the view that the protection of HD is for all times a true assignment of all. This must neither be considered to be relevant only for a time nor only for a portion or a group of individuals. Thus a special attention on this regard is demanded especially in modern day Igbo society.},
  subject      = {Nigeria},
  language  = {en}
}
@phdthesis{NzambaDibaPombo2013,
  author    = {Nzamba Diba Pombo, Th{\´e}odore},
  title     = {Enjeux de la d{\´e}gradation de l'environnement en Afrique Crise {\´e}cologique et conception n{\´e}gro-africaine de la vie. Approches {\´e}thique et th{\´e}ologique},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-118482},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2013},
  abstract  = {A l'heure o{\`u} le monde moderne est secou{\´e} par la crise environnementale, il se pose la question de son impact sur les populations d'Afrique noire qui conjuguent dans un m{\^e}me {\´e}lan la relation {\`a} la nature et la loi de la soci{\´e}t{\´e} dans sa dimension int{\´e}rieure et ext{\´e}rieure et dont les croyances tournent autour de l'environnement, qui {\´e}dicte des normes de compr{\´e}hension des valeurs et de la signification de l'existence humaine. Par ailleurs, le N{\´e}gro-africain appr{\´e}hende les choses dans leur globalit{\´e} interactive sur tous les registres: environnement et soci{\´e}t{\´e}, monde visible et invisible, naturel et surnaturel, etc. L'homme est int{\´e}gr{\´e} {\`a} l'univers par la m{\´e}diation du milieu naturel qui le porte, le nourrit, le soigne, l'habille et l'oriente. En effet, il existe dans la cosmovision n{\´e}gro-africaine, des profondeurs fondamentales qui rendent compte {\`a} l'Absolu des attitudes face {\`a} la vie, {\`a} la terre, {\`a} la nature, aux v{\´e}g{\´e}taux, aux min{\´e}raux, aux animaux et aux humains. L'environnement oriente toute sa vie. Le milieu naturel d{\´e}termine les attitudes profondes, les croyances, les comportements et les pratiques sociales ; le mode vie et les syst{\`e}mes de penser ainsi que les repr{\´e}sentations mentales des individus et des groupes sociaux, qui fournissent, {\`a} leur tour, un th{\´e}{\^a}tre {\`a} l'action, un id{\´e}al ou un arch{\´e}type de ce que signifie la vie, laquelle s'articule autour de la nature et la soci{\´e}t{\´e}. Dans ce sens, la crise environnementale interpelle devait devenir partie de l'annonce voire de l'inculturation de la de la Bonne Nouvelle sur ce continent.},
  subject      = {Umweltzerst{\"o}rung},
  language  = {fr}
}
@phdthesis{Nwadinobi2013,
  author    = {Nwadinobi, Chinedum Bede},
  title     = {Environmental problems and sustainable development (a study of the Niger-Delta Region of Nigeria) : a terra incognita},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-117624},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2013},
  abstract  = {The tendency towards the exploitation of the resources of creation is the result of a long historical and cultural process. The modern African Communities have witnessed man's growing capacity for environmental transformative intervention. The aspect of the conquest and exploitation of resources in rural communities such as in the Niger Delta of Nigeria has become predominant and invasive, and has even reached the point of threatening the environment's hospitable function: the environment only as resource risks threatening the environment as home. In this respect, the ethical judgement of the social realities on ground is very decisive. And this is the very important aspect where the Catholic Social Ethics has a role to play. Because of the environmental crisis in this region through technological advancement, there is urgent need for a balance through the introduction of the model of a sustainable development. The socio-ethical model of sustainability in this work is a framework so constructed that women, men, families and communities in the Niger Delta are to be the agents which determine what their developmental strategies are. Although their developmental opportunities and decisions are sometimes constrained by various factors, it remains the fact that they alone bear responsibility for their environment and must live with the consequences. So if sustainable development in the Niger Delta region of Nigeria is to extend beyond narrow technical understanding, it must one that generally seek to embrace the cultural and social systems of the people. This will go a long way in reducing dependency and increase self-empowerment and will place more value on what the people understand and practice. Bede Chinedum Nwadinobi, a native of Alike Obowo in Imo State (Nigeria), is a Catholic Priest of Okigwe Diocese (Nigeria). He studied Philosophy and Theology at St. Joseph Major Seminary Ikot-Ekpene. He also worked as a Vice-Principal of Queen of Apostles College Okigwe (Nigeria). At the University of W{\"u}rzburg (Germany), he earned his doctorate in Catholic Theology specializing in Catholic Social Science.},
  subject      = {Nigeria},
  language  = {en}
}
@phdthesis{Nwandu2012,
  author    = {Nwandu, McDonald Kelechi},
  title     = {Akọ na Uche (Wisdom and Justifiability) of Preemptive-strike in Self-defense and Alternative Conflict Resolutions},
  url       = {http://nbn-resolving.de/urn:nbn:de:bvb:20-opus-94846},
  school      = {Universit{\"a}t W{\"u}rzburg},
  year      = {2012},
  abstract  = {The "Akọ na Uche" (Wisdom and Justifiability) of Preemptive-strike in Self-defense and Alternative Conflict Resolutions is an ethical examine on man's inherent right of self-defense, not only as a right that is innate, but also as an individual's or a nation's right enshrined in, and guaranteed by the Charter provisions of the United Nations. Stemming from the painful experience of the First and Second World Wars, nations wishing never again to engage one another in such full scale wars of destruction, met in San Francisco, California, accepted the formation of a new organization, the United Nations, to replace the League of Nations considered as ineffectual. The participating nations articulated a set of guiding principles in the form of rules, rights and responsibilities endorsed by all the early member-nations on June 26, 1945, but effective from October 24, same year. This is the birth of the United Nations Charter. With the endorsement of the Charter, all member-nations assumed the responsibility of making the world a better place, peaceful and secure for humanity. They vowed never again to engage in unethical wars, they accepted to respect and foster human rights, to fight poverty, to spread democracy and to promote more healthy and robust international relations through a more vibrant cooperation and aggressive diplomacy. The Charter also reaffirmed the intrinsic right of self-defense of the victim of an armed attack, which sometimes has been utilized as well as exploited.},
  subject      = {Internationaler Konflikt},
  language  = {en}
}