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1
Rogers, Tristan John, and Tristan John Rogers. "Virtue Politics." Diss., The University of Arizona, 2017. http://hdl.handle.net/10150/625650.
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Rosalind Hursthouse, Mark LeBar, Martha Nussbaum, and other contemporary philosophers have brought virtue ethics into conversation with political philosophy. These philosophers agree with Aristotle that the function of political authority is to enable persons to live well. But we still lack an account of how the virtues, as characteristics of persons, relate to political authority as a property of institutions. I argue that the authority of political institutions depends on performing the function of enabling persons to live well, while the virtues require, but also limit, the authority of political institutions. According to the account I develop, living well consists in the exercise of practical wisdom within a socially embedded institutional context. Political institutions enable living well by means of institutionally defined rights such as property rights that protect the exercise of practical wisdom, and they promote its development through the institutions of civil society such as the family. But, I argue, political authority is limited by the individual virtue of justice, understood as balancing conformity to the existing social norms and laws of a community with their necessary updating through ideals of virtue. Ultimately, I conclude that political authority properly functions to promote an indirect conception of the common good, according to which persons relate to each other virtuously through their shared institutions.
2
Bessey, Benjamin James. "Humanity, virtue, justice : a framework for a capability approach." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6225/.
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This Thesis reconsiders the prospects for an approach to global justice centring on the proposal that every human being should possess a certain bundle of goods, which would include certain members of a distinctive category: the category of capabilities. My overall aim is to present a clarified and well-developed framework, within which such claims can be made. To do this, I visit a number of regions of normative and metanormative theorising. I begin by introducing the motivations for the capability approach, and clarifying some of its most distinctive features. Next, I focus on Martha Nussbaum's version of the approach, and identify several problems therein. The most important concerns epistemology, and especially the challenges that constructivist theories pose. The middle part of the Thesis presents an alternative, based on the work of John McDowell, which I argue has superior prospects. Then, I turn to two further problems: that of making sense of the universalistic aspirations of cosmopolitanism, and that of integrating the microscopic prescriptions of ethics with the macroscopic analyses of political philosophy. Using the Aristotelian interpretation of its core framework that I have developed, I conclude that the capability approach can provide compelling answers to important questions about global justice.
3
Reis, Helena Esser dos. "A liberdade do cidadão: uma análise do pensamento ético-político de Alexis de Tocqueville." Universidade de São Paulo, 2002. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-13022019-172403/.
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A presente pesquisa visa compreender o pensamento ético-político de Alexis de Tocqueville, no que diz respeito ao desenvolvimento da liberdade do cidadão no Estado democrático para, então, discutir a estreita relação estabelecida entre Estado democrático, liberdade e justiça. O interesse nesta discussão advém de uma dificuldade que a análise tocquevilliana da democracia traz à luz: por um lado o Estado democrático fundamenta-se necessariamente numa relação de harmonia entre a liberdade e a igualdade, por outro lado, tal harmonia é bastante problemática, pois exige dos homens virtudes cívicas opostas às propensões que dispõem naturalmente neste Estado. A falta destas virtudes isola os cidadãos e a conseqüência é o surgimento de um Estado despótico que, aniquilando suavemente a capacidade dos homens pensarem e agirem por si mesmos junto com seus semelhantes, os degrada. Para equacionar esta dificuldade Tocqueville, sem qualquer desprezo às características dos tempos democráticos, mas ciente da necessidade de conter as tendências desagregadoras destes tempos, admite a necessidade de educar o indivíduo para torná-lo um cidadão virtuoso. Aceitando que a virtude possa advir do interesse, faz-se necessário formar, pela ação dos próprios cidadãos concernidos, costumes e crenças que os projetem para além de si mesmos, que os façam reconhecer, no respeito à igual liberdade de todos demais, um critério de justiça adequado ao Estado democrático e à dignidade humana. Mas, se justo é a igual liberdade impõe-se que aceitemos o Estado democrático como radicalmente inacabado, sujeito à revezes e incertezas, posto que implica a permanente abertura ao diferente, à tolerância e ao pluralismo.This thesis aims at understanding the ethical and political thought of Alexis de Tocqueville as far as the development of the citizen\'s freedom in the democratic state is concerned. This provides a basis for a discussion about the close relationship between democratic state, freedom, and justice. The interest in such a discussion comes from an issue raised by the tocquevillian analysis of democracy: if, on the one hand, the democratic state is necessarily based on a harmonious relationship between freedom and equality, on the other, such harmonious relationship is rather problematic because it demands from the citizens civic virtues which are opposed to their natural dispositions. The lack of such civic virtues isolates the citizens from each other, and can lead to the emergence of a despotic state, which degrades men because it subtly annihilates their ability to think and act by themselves. Without showing any disregard for the characteristics of democratic times, Tocqueville is aware of the necessity to limit the disruptive tendencies of those days and admits the need to educate men to make them become virtuous citizens. Accepting that virtue results from interest, then it becomes necessary that the concerned citizens develop a set of customs and beliefs which project them beyond themselves and make them recognize a criterium for justice which is appropriate to the democratic state and to human dignity. However fair equal freedom, one might accept that the democratic state is an unfinished business, subject to setbacks and uncertainties, and its future depends a great deal on mens ability to deal with difference, with tolerance and pluralism
4
Hope, S. "Two claims about the importance of virtue to social justice." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604220.
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Many modern political philosophers have been dissatisfied with the claim, located in an influential strand of modern liberalism, that a conception of justice should be limited in scope to the principles that determine the operation of social institutions. This institutional focus, critics allege, ignores the crucial importance of the character of citizens and ideas of virtue. Some insist that a just society will ensure that citizens lead good and flourishing lives, and that the moral virtues are an essential aspect for flourishing. For them, the virtues are foundationally important. Other critics argue that in order for a society to remain just, citizens must possess certain civic virtues and a strong sense of civic identity. For such critics, the virtues are instrumentally important. My doctorate assesses the foundational and instrumental claims advanced by, respectively, contemporary Aristotelians and contemporary proponents of civic virtue. Against both, I defend the neglected position that insofar as considerations of character are important to a plausible conception of social justice, the focus ought to be on vice rather than virtue. I draw upon an expanded Humean account of “the circumstances of justice” to establish that no plausible conception of justice can idealise away deep moral disagreement. Accordingly reasons for moral propositions must be intelligible to agents who bear different moral outlooks. Aristotelian claims about the foundational importance of virtue, I argue, rely on assumptions about practical reasoning that render them too insensitive to disagreement. I then turn to claims that derive the instrumental importance of virtue from the requirements of stability. I demonstrate that, when the problem of stability is properly laid out and the extent of moral disagreement taken into account, a stable institutional scheme requires only that destabilising vices are minimised. No claims about virtue necessarily follow, and so the importance of virtue is, accordingly, extremely limited.
5
Cross, Benjamin Andrew. "Political liberalism, virtue, and neutrality: the limitations of liberal justice." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/10543.
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This essay critically explores the role of virtue within political liberalism. It argues that the viability of political liberalism depends upon the willingness of citizens to cultivate certain virtues. It also argues that, under in a political liberal society, this is unlikely to happen. Political liberals require citizens to be virtuous for instrumental reasons. The attainability of key political liberal outcomes is dependent upon the presence of the virtuous of empathy and benevolence. Specifically, unless citizens are sufficiently empathetic, public justification cannot be accomplished. Also, unless citizens are sufficiently benevolent, standards of liberal distributive justice will not be realised. This essay also argues, however, that in a political liberal society, the virtues of empathy and benevolence are unlikely to be present. It claims that, since neither empathy nor benevolence can be properly regarded as a political virtue, these virtues cannot be consistently promoted by a political liberal basic structure. Political liberals are therefore dependent upon certain forms of social perfectionism, that is, the cultivation of empathy and benevolence without any direction or support from the basic structure. It turns out, however, that political liberalism is an inhospitable environment for the fostering of social perfectionism. This is because it is committed to viewing reasonable people as morally entitled to pursue their chosen conception of the good life. Such a view, I argue, is hostile to social perfectionism. This means that political liberals are not only unable to demand the cultivation of the virtues they require; the very nature of political liberalism discourages citizens from viewing themselves as morally required to cultivate these virtues. This essay concludes by asking whether this difficulty concerning the relationship between virtue and liberal outcomes can be extended to other forms of liberalism. It suggests that certain key liberal concepts, like the liberal theory of legitimacy, must be rejected if the outcomes of public justification and liberal distributive justice are to be preserved.
6
Lee, John R. Beckwith Francis. "Is "social justice" justice? a Thomistic argument for "social persons" as the proper subjects of the virtue of social justice /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5242.
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7
Getek, Kathryn Ann. "Just Punishment? A Virtue Ethics Approach to Prison Reform in the United States." Thesis, Boston College, 2010. http://hdl.handle.net/2345/3761.
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Thesis advisor: James F. KeenanThe United States penal system, fragmented by contradictory impulses toward retribution and incapacitation, is in need of coherent objectives for its prisons and jails. This dissertation draws upon the resources of virtue ethics to suggest a new model of justice, one which claims that a Christian theological framework can offer insight for public correctional institutions. In developing a model of justice as virtue, I incorporate rehabilitative goals and contributions from restorative justice. Advancing beyond these foundations, I draw upon two key sources. First, from a study of virtue and justice in the work of Thomas Aquinas, I argue that the virtue of legal justice - an orientation toward the common good - is the fundamental lens for understanding punishment. The prison can only cultivate justice to the extent that it empowers moral agency and (re-)orients offenders toward right relationship with the community. Second, an inclusive, restorative account of biblical justice - developed particularly from Isaiah, the Psalms, and the New Testament - establishes justice as a saving intervention. Thus, punishment can be a legitimate means but is not constitutive of justice itself. Despite its necessary limitations, the prison must empower the moral agency of inmates through just action, reformulate the role and practices of correctional staff, and facilitate just relationships between offenders and their communities and families. Furthermore, prisons themselves can be understood as moral agents that bear responsibility for cultivating justice in society. For the United States prison, a model of justice as virtue mandates unremitting efforts to transform offenders and the larger community into just moral agents
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
8
Wise, Jonathan D. Sands Roberts Robert C. "Like the green bay tree the necessity of virtue for happiness /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5307.
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9
Jaycox, Michael P. "Righteous Anger and Virtue Ethics: A Contemporary Reconstruction of Anger in Service to Justice." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103613.
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Thesis advisor: James F. KeenanThis dissertation addresses a specific problem, which is that the Catholic ethical tradition lacks an adequate normative approach to social anger as a potentially constructive resource in the pursuit of social justice. In response to this issue, this dissertation advances the thesis that social anger is a cognitive interruption of the ideologies and structures of oppression, which is to say, an evaluative judgment that the members of a vulnerable social group suffer systemic deprivation of one or more of the social goods constitutive of basic human flourishing. I propose that the civic virtues of justice, solidarity, and prudence may be used as a normative anthropological heuristic for determining whether agents have rightly realized their social anger in regard to particular instances of structural participation, such as political resistance and institutional reform. In order to defend this thesis, the argument first diagnoses the main causes of the problem. In attempting to address social justice concerns, Catholic ethicists have generally retrieved the Thomistic virtue ethic of temperance or moderation in anger, which was designed for damaged interpersonal relationships in a premodern context, and applied it to the contemporary context of structural injustice in sociopolitical and socioeconomic relationships. This normative ethic, however, fails to observe the qualitative difference between the moral agency of individuals in relation to one another and the agency of structural participation. Moreover, this anthropological issue is exacerbated by an uncritical characterization of anger as impulsive and non-cognitive in itself, a problem that can be traced to the lack of an adequate philosophical psychology of emotion. In light of this diagnosis, I argue that Catholic ethicists should critically engage with the cognitive theory of emotion offered by Martha Nussbaum as well as her feminist account of universal human capabilities. Once combined with the contextual anthropology of human agency in history found in modern Catholic social thought, these resources can provide the basis for an inductive natural law methodology appropriate to the task of understanding social anger in relation to the pursuit of social justice. Employing this methodology, I explicate the moral significance of social anger as cognitive interruption and offer a critically reconstructed normative ethic appropriate to the contemporary context of political resistance and institutional reform in public life
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
10
Newbrook, Alexander William. "Justice, environment and virtue in Martha Nussbaum's capabilities approach : an attempt to reconcile a capabilities-based account of justice with the concerns of the environmental movement through the application of virtue theory." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12419/.
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Martha Nussbaum has produced a compelling account of how we might do justice to non-human animals, but in doing so she seems to have committed us to a project of ‘policing nature’, which appears to be at odds with many of the ethical commitments of the contemporary environmental movement. Intervening to make the circumstances of wild animals more conducive to their flourishing may be in accordance with the principles of Nussbaum’s capabilities approach, but it is at odds with the concerns of environmentalists who wish to ensure the functioning of ecosystems and the survival of species as an ethical imperative. Superficially, at least, it appears that one cannot endorse the capabilities approach and simultaneously be an environmentalist. In this thesis, I attempt to reconcile these two positions through appeal to the exercise of the virtues. While many of the premises of the capabilities approach and of the environmentalist accounts of ethics that I discuss are mutually exclusive, I suggest that an environmental virtue ethic, such as that described by Ronald Sandler, can justify many of the ethical stances that the environmentalist wishes us to adopt. In particular, characteristics of the virtue of humility can inform the agent as to why extending justice to wild animals is not a warranted course of action. I also apply virtue ethical considerations to the issues of species extinction and ecosystem destruction, areas in which the capabilities approach seems to offer little guidance. Thus, I propose augmenting our capabilities-based account of justice with an environmentally conscious appeal to the virtues in order to produce more consistent moral guidance with regard to the non-human world.
11
Eryilmaz, Enes. "Politics, Law And Morality: David Hume On Justice." Master's thesis, METU, 2011. http://etd.lib.metu.edu.tr/upload/12613424/index.pdf.
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This thesis evaluates David Hume&rsquos notion of justice by examining the coherence in his legal, moral, and political philosophy. It is argued that on the whole, Hume&rsquo
s use of the concept justice is coherent in his theories of law, ethics, and politics. To this end, firstly, Hume&rsquo
s moral thought is examined in detail. Secondly, his legal theory and his position in legal philosophy are considered with references to its moral aspects. Next, Hume&rsquo
s notion of justice is examined in its relation with the state. It is observed that Hume&rsquo
s conception of justice has moral, legal, and political foundations, and that all of these subjects depend on the same principles. It is shown that the laws of justice constitute an ethical, legal, and political issue in Hume&rsquo
s philosophy. According to Hume, although obeying the rules of justice is a moral topic, the laws of justice are guaranteed by the state in large societies.
12
Johnson, Michelle J. "A PEDAGOGY FOR JUSTICE: KANT, HEGEL, MARCUSE AND FREIRE ON EDUCATION AND THE GOOD SOCIETY." UKnowledge, 2016. http://uknowledge.uky.edu/philosophy_etds/11.
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Rousseau’s educational treatise Emile is a well-known pedagogical work often noted for its progressive educational insights. Although Kant’s Lectures on Pedagogy is much less well known, Kant suggests a solution to an educational problem Rousseau is unable to solve: the problem of whether or not education can work for the good of humanity. Rousseau is concerned that society, and the schools in society, inflames people’s passions and leads to inequality and enslavement. Rousseau sketches an educational program that ideally develops students’ autonomous moral reasoning untainted by inflamed passion, an education which enables students to be moral and just citizens, working for the good of humanity. I argue that Rousseau’s educational philosophy ultimately fails because Rousseau maintains a deep skepticism that society, and therefore schools, can ever be a good place for humans. Rousseau suggests education must go to extreme measures such as isolating students in a rural environment and manipulating all aspects of their lives to prevent passions from becoming inflamed. Implementing this kind of education is not only improbable for individual students; it is especially improbable that it could be implemented on a large scale.
I further argue that Kant’s educational philosophy provides a solution to the problems which beset Rousseau’s educational philosophy. Kant embraces negative passions as necessarily educative, and so his educational philosophy does not require extreme measures to combat negative passion. In addition, Kant argues that is only in society and through these negative passions that humanity develops. Kant’s educational philosophy is achievable for both the individual student and also on a large scale because it focuses on developing three key aspects of students that draw on capacities within the student and that are developed in community with others: a robust will bent towards the good; good and skilled moral judgment; and a commitment to the ethical commonwealth. Lastly, I argue that Hegel, Marcuse and Freire, three philosophers who follow after Kant, develop important aspects of Kant’s solution to Rousseau’s problem. Taken together, these four philosophers present a compelling educational philosophy which suggests that education not only can but indeed must work for the good of humanity
13
Teixeira, dos Reis Huet Andréa. "La justice humaine chez Thomas d’Aquin." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5015/document.
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Ce travail vise à mettre en valeur l’importance de la justice pour la réalisation de l’homme chez Thomas d’Aquin. La première partie traite de la connaissance scientifique et de l’action humaine, l’idée d’ordre dirigeant, selon Thomas, aussi bien le plan théorique que le plan pratique. La deuxième partie traite plus spécifiquement de la vertu de justice, ce qui demande l’analyse des autres vertus morales, mais aussi intellectuelles, qui opèrent avec elle en vue du bien de l’homme. La troisième partie traite des relations entre la justice, le droit et la loi, le droit pouvant être conçu d’après deux perspectives qui se rejoignent, soit comme objet de la justice, soit comme résultat de la juste application de la loiThis work aims at emphasizing the importance of justice in the realization of man in Thomas Aquinas. The first part deals with scientific knowledge and human action, the idea of order ruling, for him, the theoretical level as well as the practical level. The second part deals more specifically with the virtue of justice, requiring the analysis of the other not only moral but also intellectual virtues, which operate together with it for the good of man. The third part handles with the relations between justice, right and law; the right understood from two related perspectives, either as the object of justice, or as the result of the fair application of the law
14
Silva, Frederico Augusto Bonaldo. "Prestação jurisdicional e caráter: a interdependência das virtudes do juiz." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20679.
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The aim of this writing is to demonstrate the following hypothesis: the moral improvement of the judge implies the betterment of the adjudication. The way to prove it is the application of the theory of the interdependence of the virtues – classically known as connexio virtutum, perhaps the most important topic of Aristotle’s and Thomas Aquinas’ ethical thinking – to the issue of the judge’s virtues. Initially, the idea of fulfilling this application was only to fill a gap present in the literature on the judicial virtues, which makes scarce reference to the topic of the interdependence of the virtues, although it is based primarily on the doctrine of the two mentioned authors. But the results that were obtained through this procedure lead to the conclusion that the increase of the moral character of the magistrate redounds in an administration of justice that meets the individual and collective human needs more effectively. The operation of applying connexio virtutum to judge’s virtues raises at least four questions, whose answers – it is believed – make up the demonstration of the hypothesis here assumed. It is thought that this sets an innovative contribution to the theme of judicial virtues. This work is divided into two major parts: (1) a walk by the found materials on the judicial virtues, in order to characterize this issue, which is still little known in the ambit of the law; and (2) the application of connexio virtutum to the theme of judicial virtues, in order to obtain subsidies that support the claim that proper adjudication and the ethical progress of the judges are closely intertwined
O intuito deste escrito é demonstrar a seguinte hipótese: o aperfeiçoamento moral do juiz implica o aprimoramento da prestação jurisdicional. O meio para comprová-la é a aplicação da teoria da interdependência das virtudes – classicamente conhecida como connexio virtutum, talvez o tópico mais importante do pensamento ético de Aristóteles e de Tomás de Aquino – ao tema das virtudes do juiz. Inicialmente, a ideia de realizar essa aplicação era apenas suprir uma lacuna existente na bibliografia sobre as virtudes judiciais, que faz escassa alusão ao tópico da interdependência das virtudes, embora se baseie principalmente na doutrina dos dois autores referidos. Mas os resultados que se obtiveram por meio desse procedimento conduzem à conclusão de que o incremento do caráter moral do magistrado redunda numa administração da justiça que atende as necessidades humanas individuais e coletivas de forma mais eficaz. A operação de aplicar a connexio virtutum às virtudes do juiz suscita ao menos quatro perguntas, cujas respostas – acredita-se – compõem a demonstração da hipótese aqui assumida. Pensa-se que isto configura um aporte inovador ao tema das virtudes judiciais. Este trabalho articula-se em duas grandes partes: (1) um percurso pelos materiais encontrados sobre as virtudes judiciais, de modo a caracterizar este tema, que ainda é pouco conhecido no âmbito do Direito; e (2) a aplicação da connexio virtutum ao tema das virtudes judiciais, a fim de obter os subsídios que sustentem a afirmação de que a adequada prestação jurisdicional e o progresso ético dos juízes estão intimamente imbricados
15
Horn, Lynette Margaret. "Virtue ethics in the development of a framework for public health policymaking." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5418.
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Thesis (DPhil (Philosophy))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: This dissertation has two quite separate and rather different starting points. The first centres on the significant renaissance of virtue ethics as a moral theory that has occurred in the last 50 years. The second starting point is embedded in the recent discourse about the need for an ethical framework for public-health policymaking. (Up until now the ethical theories of deontology, manifested as either a ‘principlebased’ or ‘human-rights’ approach, and utilitarianism, have provided the theoretical background to this discourse.) When these two starting points fuse, the question arising – can character or virtue ethics contribute positively to the moral debates surrounding many vexing public-health issues? – seeks an answer. Broadly speaking, the ethics of public-health policymaking deals with ethical issues that occur within the macro-environment and that arise out of relationships between entities other than individuals, for example, states, regions, institutions, etcetera, and the policies in terms of which these interactions are regulated. Public health ethics ‘seeks to find a balance between the notions of ‘common good’ or ‘public interest’ and individual autonomy. I plan to investigate whether a virtue-based ethics, -which is concerned with a notion of human flourishing that is not primarily atomistic but intricately linked to the mutual well being of others and to notions of what the ‘good life for man’ means within the context of a shared history and connectedness with fellow human beings,- could contribute positively to current ‘public health ethics’ discourse. I believe that an exploration of the ethical basis of public health decision-making, focusing particularly on virtue ethics, but also examining other approaches like utilitarianism, principlebased approaches and the human-rights approach, will make a positive and original contribution to this area of philosophical discourse. Chapter one is an introduction which provides the rationale and motivation for the dissertation and briefly introduces the layout of each subsequent chapter. Chapter two is a concept analysis of ‘public health’ and justifies why I argue that the concept of public health is contingent, and ought to be contingent on an inextricably linked, and context appropriate concept of social justice. In this chapter I clarify the scope of the concept of public health used for this dissertation. Chapter three is an in-depth literature review of virtue ethics and similarly the next chapter is a literature review of the current status of public health ethics. Chapter five is entitled “Virtue Ethics, Social Justice and Public health”. My overall aim in this dissertation is to consider if virtue ethics as a moral theory can contribute positively to the practice of public health and thus by inference to an underlying concept of social justice. This receives in-depth consideration in this chapter. In chapter six I explore virtue theory in relation to public health from various other perspectives. In particular I return to MacIntyre to consider his concept of a ‘practice’1 which I apply specifically to the domain of public health, exploring the concepts of “extrinsic goods” and “intrinsic goods”, and how they translate to the practice of public health. Chapter VII is entitled “Theory and Practice: Critical Perspectives”. In this chapter I explore the challenges of adapting philosophical theory to actual context. I focus particularly on the problems of public health policy within a Southern African context. I conclude this dissertation by conceding that while virtue ethics can indeed make a positive contribution in some respects, its applicability is largely limited to public health problems that pertain to specific localised contexts. It has very limited applicability as an ethical theory or framework for trans-global public health issues, and public health issues influenced by global politics and economics.
AFRIKAANSE OPSOMMING: Hierdie verhandeling het twee heeltemal afsonderlike en taamlik uiteenlopende uitgangspunte. Die eerste handel oor die beduidende oplewing in deugde-etiek as 'n morele teorie oor die afgelope 50 jaar. Die tweede uitgangspunt is veranker in die onlangse diskoers oor die behoefte aan 'n etiese raamwerk vir die bepaling van openbaregesondheidsbeleid. (Tot dusver het die etiese teoriee van deontologie, hetsy in die vorm van . 'beginselgegronde' of 'menseregte'-benadering, en utilitarisme as teoretiese grondslag vir hierdie diskoers gedien.) Wanneer hierdie twee uitgangspunte egter byeenkom, ontstaan die vraag: Kan karakter- of deugdeetiek 'n positiewe bydrae tot die morele debatte oor talle netelige openbaregesondheidskwessies lewer? Oor die algemeen handel etiek in die bepaling van openbaregesondheidsbeleid oor etiese kwessies in die makro-omgewing wat ontstaan vanuit die wisselwerking tussen entiteite anders as individue, soos state, streke en instellings, en die beleid wat hierdie wisselwerking reguleer. Openbaregesondheidsetiek is daarop uit om 'n balans te vind tussen die konsepte 'algemene welsyn' of 'openbare belang', en individuele outonomie. Hierdie ondersoek beoog om vas te stel of 'n deugdegegronde etiek 'n wat gemoeid is met 'n konsep van menslike welstand wat nie grootliks atomisties is nie, maar ten nouste verband hou met die onderlinge welstand van ander, en 'n begrip van 'die goeie lewe' in die konteks van 'n gedeelde geskiedenis en verbondenheid met ander mense 'n positief tot die huidige diskoers oor 'openbaregesondheidsetiek' kan bydra. Die navorser argumenteer dat 'n ondersoek van die etiese grondslag van besluitneming oor openbare gesondheid, met 'n bepaalde klem op deugde-etiek, dog ook 'n nuwe bydrae tot ander benaderings soos 'n utilitaristiese benadering, beginselgegronde benaderings en die menseregtebenadering, 'n positiewe en oorspronklike bydrae tot hierdie filosofiese diskoers (kan) lewer. Hoofstuk 1 bied 'n inleiding wat die beweegrede en motivering vir die verhandeling uiteensit, en verduidelik kortliks die uitleg van elke daaropvolgende hoofstuk. Hoofstuk 2 is 'n konseptuele ontleding van 'openbare gesondheid', en ondersteun die navorser se betoog dat die konsep van openbare gesondheid afhanklik is en afhanklik behoort te wees van . kontekstoepaslike begrip van sosiale geregtigheid wat onlosmaaklik daarmee verbind is. In hierdie hoofstuk word die betekenis en omvang van die begrip 'openbare gesondheid' soos dit in hierdie verhandeling gebruik word, ook verduidelik. Hoofstuk 3 bevat 'n omvattende literatuuroorsig van deugde-etiek, terwyl die daaropvolgende hoofstuk eweneens 'n literatuuroorsig van die huidige stand van openbaregesondheidsetiek behels. Hoofstuk 5 is getiteld 'Deugde-etiek, sosiale geregtigheid en openbare gesondheid'. Die oorkoepelende doelwit van hierdie verhandeling is om daaroor te besin of deugde-etiek as 'n morele teorie positief tot die praktyk van openbare gesondheid, en dus ook tot 'n onderliggende konsep van maatskaplike geregtigheid, kan bydra. Dit word omvattend in hierdie hoofstuk bespreek. In hoofstuk 6 ondersoek die navorser deugde-teorie met betrekking tot openbare gesondheid uit verskeie ander oogpunte. Die studie konsentreer in besonder op MacIntyre se konsep van . 'praktyk',2 wat bepaald op die gebied van openbare gesondheid toegepas word om so die begrippe 'ekstrinsieke goedere' en 'intrinsieke goedere', en hoe dit in die praktyk van openbare gesondheid omgesit word, te bestudeer. Hoofstuk 7, getiteld 'Teorie en praktyk: Kritiese perspektiewe', bevat . ondersoek van die uitdagings om filosofiese teorie by die werklike konteks aan te pas. Die navorser konsentreer veral op die probleme van openbaregesondheidsbeleid in Suider-Afrikaanse verband. Die verhandeling sluit af deur toe te gee dat, hoewel deugde-etiek inderdaad in sommige opsigte 'n positiewe bydrae kan lewer, die toepaslikheid daarvan grootliks tot openbaregesondheidsprobleme in bepaalde gelokaliseerde kontekste beperk is. Dit het 'n uiters beperkte nut as 'n etiek-teorie of raamwerk vir globale openbaregesondheidskwessies, en openbaregesondheidskwessies wat deur die wereldpolitiek en -ekonomie geraak word.
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Filho, Luiz Marcos da Silva. "A definição de populus n\'A cidade de Deus de santo Agostinho: uma controvérsia com Da república de Cícero." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02122008-171150/.
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No livro XIX dA cidade de Deus, Agostinho refuta as definições ciceronianas de res publica e populus, fundamentadas na justiça, e reformula-as segundo uma concepção de amor. Tal empreendimento revela não somente as concepções distintas de justiça dos dois autores. Com efeito, ao ter de recusar as definições segundo o direito, Agostinho a um só tempo as compreende a partir de conceitos seus, tais como natureza, pecado, graça, virtude, tempo e eternidade, presença e transcendência, que se articulam e se constituem ao longo dA cidade de Deus juntamente com o conceito de amor. Nesse sentido, um conjunto de pressupostos subjaz à rejeição agostiniana das definições ciceronianas. Trata-se, aqui, de examinar o plano geral das obras Da república, de Cícero, e A cidade de Deus, de Agostinho, para compreender a irredutibilidade de suas filosofias entre si e por que Agostinho precisou redefinir aqueles termos políticos.In The city of God, book XIX, Augustine refutes the ciceronian definitions of res publica and populus, founded on justice, and redefines both terms according to a conception of love. Such an enterprise reveals not only the authors distinct conceptions of justice. As a matter of fact, in having to critique the definitions according to the law, Augustine simultaneously understands them through concepts of his own, such as nature, sin, grace, virtue, time and eternity, transcendence and presence, which articulate and constitute themselves throughout The city of God along with the concept of love. Thus, a set of presuppositions underlies the authors rejection of the ciceronian definitions. This study aims, therefore, at examining the general plan of both authors works Ciceros On the Republic; Augustines The city of God in order to understand the irreducibility of their philosophies and why Augustine needed to redefine those political terms.
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Alfredsson, Grahn Beata. "Poetic Justice : an outcome in which vice is punished and virtue rewarded, usually in a manner peculiarly or ironically appropriate." Thesis, Konstfack, Ädellab, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:konstfack:diva-7219.
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An emergency is a speeded-up emergence, a state of change that accelerates beyond the control of the system in which it takes place and results in either death or necessary development, for an establishment of a new rhythm. This work is an investigation on the limits and possibilities of contemporary corpus practices. My aim for it is to be reflective of my own ambivalence towards the field in which my silversmithing practice is situated, and to promote the urgency of collaborative craft, in traditional as well as contemporary contexts. This investigation has resulted in the collaborative corpus project Poetic Justice, together with Klara Brydewall Sandquist, promoting two separate feminist agendas, in order to elevate them both and underline their entanglement. One being to manifest and justify women’s anger, and the other to oppose the cult of the individual genius and suggest alternate possibilities in relation to historical corpus in the contemporary field of craft. It is also a way for us to highlight the urgency of supporting, elevating and celebrating each other’s practices and purposes, through a closely intertwined way of working that investigates where objects begin and end, in space as well as in time.
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Ruz, Escobar Catalina. "La virtud política en el liberalismo contemporáneo: de lo instrumental a lo dialéctico." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/461406.
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This work examines the acceptance of the theoretical construct of political virtue in contemporary liberalism. The thesis suggests that the instrumental use of political virtue fulfills an ideological function in the liberal theory. It also discusses the use of political virtue beyond the mere distributive function of the dominant goods. The study proposes that political virtue must be understood as a dialectical disposition between individuals and institutions.
The first chapter presents a preliminary approach to John Rawls’s liberalism. The aims is identify political virtues as qualities of people’s moral character, and examine the influence of the distributive conception of justice and the priority of the right over the good. The second chapter considers two liberal theories that follow Rawls’s ideas, in terms of the political notion of justice. However, both theories assign a specific role to virtue as a key element for prosperity in a liberal society. That is why both theories reject some liberal principles, as neutrality, in favour of liberal ideology. On one hand, Richard Dagger’s republican liberalism intends to show the compatibility between the individual rights, autonomy with republican ideas –civic virtues- and duties. On the other hand, Stephen Macedo’s civic liberalism claims that liberal virtues contribute to improve liberal policy. The third chapter critically considers the notions on political virtues from a liberal anthropological perspective of liberal ‘self’, and moral conceptions of people related to Michael Sandel’s ideas. It includes Iris Marion Young´s perspectives, specifically her idea of displace the concept of justice from distribution, in order to associate the concept of virtue with the negative dimension of justice which requires citizens willing to challenge the dominant order.La presente investigación expone el tema de la virtud política en el liberalismo contemporáneo. El objetivo es desentrañar el papel instrumental de la virtud política en la estructura básica. La investigación sigue el método genealógico que se propone sacar a la luz los valores dominantes que el liberalismo guarda para la virtud política, en torno a la moralización de las conductas en nombre de la sociedad justa. El trabajo parte rastreando la entrada de la virtud política en el liberalismo de John Rawls. Luego examina dos enfoques liberales que desarrollan el ideal de virtud política. El primer enfoque es el liberalismo republicano de Richard Dagger, cuya postura intenta articular principios liberales como la autonomía y los derechos individuales, con la virtud cívica y los deberes de los ciudadanos. El segundo enfoque es el liberalismo cívico que presenta Stephen Macedo que concibe la virtud liberal como instrumento de la ideología individualista que privatiza las formas de vida. En seguida se presenta el aparato crítico que permite desembarazar la virtud política de la estructura básica, del concepto normativo y de la justícia distributiva. Se sigue la propuesta de Iris Marion Young que cuestiona el ideal de imparcialidad y propone una concepción de justicia política que admite el conflicto y la indignación como reclamos de injusticia. Finalmente la presente tesis propone reformular el concepto de virtud liberal a través de su composición dialéctica, como Hegel plantea. Desde ahí, la virtud se vislumbra como una disposición capaz de expresar la contradicción con los valores dominantes y reivindica la tensión entre lo particular y lo universal. De tal modo la virtud se configura como una disposición a la justicia frente a situaciones de opresión y dominación.
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Brown, Pailyn. "Virtue of Attunement: Contributions of Yuasa Yasuo's Embodied Self-Cultivation Practices to Ted Toadvine's Ecophenomenology of Difference." Oberlin College Honors Theses / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1516467964864505.
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Durante, Felipe dos Santos 1985. "Virtude, direito, moralidade e justiça em Schopenhauer." [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279160.
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Orientador: Oswaldo Giacoia JuniorDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: O objetivo geral desta pesquisa é perscrutar a doutrina do Direito (Rechtslehre) de Arthur Schopenhauer (1788-1860), i.e., elucidar e compreender sua fundamentação, sua formulação (como o filósofo de Frankfurt consegue utilizar e assimilar fontes antitéticas, como Thomas Hobbes e Jean-Jacques Rousseau?), o diálogo estabelecido com a tradição - como Schopenhauer lê essa tradição -, as consequências engendradas por essa doutrina, e sua inserção sistemática na filosofia schopenhaueriana. Esse esforço compreende quatro etapas: (i) exegese dos textos schopenhauerianos em que a doutrina do Direito é formulada; (ii) frequentar os textos que influenciaram a filosofia schopenhaueriana na formulação dessa doutrina para entender o diálogo que ele trava com essa tradição; (iii) buscar nos manuscritos póstumos de Schopenhauer as anotações que serviram como base para formulação de sua doutrina do direito; e (iv) elucidar e compreender a teoria da ação (conhecida também por teoria sobre a liberdade da Vontade), i.e., compreender como Schopenhauer fundamenta os conceitos de imputabilidade (Zurechnungsfähigkeit) e de responsabilidade (Verantwortlichkeit). Espera-se, ao desenvolver as etapas supracitadas, explicitar a relação da doutrina do direito com a moral - tal como pensada por Schopenhauer -, entender o papel específico da teoria da justiça dentro do sistema filosófico de Schopenhauer, e como ela se relaciona com a tradição. Tal percurso permitirá o melhor entendimento da argumentação que constitui a formulação da teoria do direito schopenhaueriana, bem como da sua ética, que é para esse filósofo a parte mais importante da filosofia
Abstract: The general objective of this research is to scrutinize the Arthur Schopenhauer's doctrine of the Right (Rechtslehre) (1788 -1860), in order to elucidate and understand its basis, its formulation (how does Schopenhauer use and assimilate antithetical sources such as Thomas Hobbes and Jean-Jacques Rousseau?), the established dialogue with the tradition - such as Schopenhauer reads it -, the consequences engendered by this doctrine, and its systematic insertion in Schopenhauer's philosophy. This effort comprises four stages: (i) exegesis of the Schopenhauer's texts in which the doctrine of the right is formulated; (ii) to read the texts that influenced the formulation of Schopenhauer's philosophy in order to understand the dialogue he engages with that tradition; (iii) to search in Schopenhauer's posthumous manuscripts the notes that worked as basis for the formulation of his doctrine of the right; and (iv) to elucidate and understand the freedom of the will theory, which means to understand how Schopenhauer establishes the concepts of accountability (Zurechnungsfähigkeit) and responsibility (Verantwortlichkeit). When developing the foregoing stages, it is expected to bring to light the relationship between the doctrine of the right and the moral as thought by Schopenhauer. Furthermore, to understand the specific role of the theory of justice inside Schopenhauer's philosophical system and how it links with the tradition. Such course will allow better understanding of the steps that led Schopenhauer to develop his theory of the right, as well as his ethics, which is for him, the most important part of philosophy
Mestrado
Filosofia
Mestre em Filosofia
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Yaga, Jean Prosper. "La dialectique de la justice et du pardon : approches des positions de la conférence des évêques du Cameroun depuis sa création jusqu'à nos jours." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK013.
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La justice et le pardon sont comme deux pôles d'une dialectique qui les unit au point de les rendre inséparables. Le pardon est un don gratuit relèvant d'une démarche personnelle tandis que la justice est un droit naturel ou légal inhérent à toute personne humaine. En effet, le pardon ne s'oppose pas à la justice. Il s'y superpose sans interférer. Le travail de l'un est complété par l'apport de l'autre. À cet égard, il ne peut y avoir de guérison avec le pardon sans la justice. De même, il ne peut y avoir de réconciliation avec la justice sans le pardon. Ainsi, le pardon est le fruit de la justice. Car dans l'acte du pardon, c'est l'amour au-delà de la faute qui brise la douleur et la haine. Le pardon grandit celui qui l'offre et contribue au bonheur d'autrui. Le passé est vaincu et transcendé. La justice est un rempart contre tout ce qui se dresse contre l'homme et supprime les discordes et les inégalités. De ce point de vue, justice et pardon qui sont deux vertus en interaction, apportent l'épanouissement moral et spirituel à l'homme. Ils sont au service de la charitéJustice and forgiveness are like two poles of a dialectic that unites them to the point of making them inseparable. Forgiveness is a free gift that comes from a personal approach while justice is a natural or legal right that every human being is entitled. Indeed, forgiveness is not incompatible with justice. It coexists with justice without interfering. The work of one is supplemented by the contribution of the other. In this regard, there cannot be closure with forgiveness without justice. Likewise, there can be no reconciliation with justice without forgiveness. Thus, forgiveness is the fruit of justice. In fact, forgiveness is an act of love beyond fault that breaks pain and hatred. Forgiveness grows whoever offers it and contributes to the happiness of others. The past is vanquished and transcended. Justice is a safeguard that removes discord and inequality. From this point of view, justice and forgiveness are two interacting virtues that bring moral and spiritual fulfillment to human being. They are at the service of charity
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Hennessy, Neil James. "The development of elite Rugby Union officiating in Wales : a critical analysis." Thesis, Cardiff Metropolitan University, 2014. http://hdl.handle.net/10369/5677.
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Rugby refereeing requires its practitioners to possess certain qualities. MacIntyre (1981) emphasises the importance of moral goods defined with respect to a community of virtuous persons engaged in a social practice. Whereas a virtue ethics account of playing and coaching has evolved (Brown, 1990; McNamee, 1995), little philosophical work exists on the role and status of elite match officials. The significance attached to the outcome of elite sport contests provide principled and instrumental reasons as to why this particular sporting aspect requires attention. Existing sports officiating research deals primarily with psychological (Bar-Eli et al., 1995; Boyko et al., 2007; Nevill et al., 2002; Weinberg et al., 1990) and physiological issues (Castagna et al., 2007; Inácio da Silva et al., 2008; Reilly et al., 2006). This work does little to explain the role and function of elite officiating. This interpretive study aims to enhance role understanding within a MacIntyrean framework, using elite Rugby Union officiating in Wales as its particular context. It examines the extent to which elite Rugby officiating can be considered part of a social practice by investigating the elite referee’s role as an arbitrator of justice and fairness and other responsibilities that may constitute the internal goods and virtues that safeguard the game. This analysis provides principled foundations for identifying those aspects of the referee development structure that represent ‘good practice’ and those that require reform. Key findings suggest (i) that Rugby refereeing is unique within sports officiating, (ii) that officiating is an integral yet imprecisely understood part of the practice; what Morgan (2007) refers to as a social collaboration and (iii) that greater interactivity between playing, coaching and officiating would enhance the growing understanding of Welsh Rugby as a commodified product. Subsequent recommendations include implementing a holistic approach to developing the game through the creation of a Rugby triumvirate and maximising the limited resources in the referee development process through early talent identification.
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Klammer, Joy D. "Speaking up in the workplace, modeling the implications of procedural justice, perceived organizational support, being heard, and tokenism in the relationship between voice and civic virtue." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq24675.pdf.
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Ajmi, Faten. "Le concept d'excellence dans la philosophie arabe du IVe/ Xe siècle." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE2144.
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Au carrefour de l'éthique, du politique, de la noétique et de la métaphysique, la notion de kamāl (perfection, excellence) est fortement présente dans la philosophie arabe médiévale : elle est présente dans les écrits d'un al-Fārābī (870-950) ou d'un Miskawayh (932-1030), comme condition de bonne gouvernance et de bonheur. Elle constitue un sujet de prédilection dans les salons littéraires ou dans les lieux de rencontres entre intellectuels dans le Bagdad du Xe siècle, comme l'atteste l'ouvrage d'al-Tawḥīdī (932-1030) intitulé « Du plaisir et de la bonne compagnie ». C'est à la fois cette réflexion commune sur la notion d'excellence et l'apport propre de chacun des auteurs de ce siècle spécial qu'est le Xe siècle que ce travail de thèse se propose de développer. Sur le plan historique, il cherchera à apporter des éclairages sur les milieux intellectuels de l'époque, et à faire ressortir les affinités qui existaient entre des auteurs très connus comme al-Fārābī, et d'autres moins connus et moins étudiés comme Ibn 'Adiyy, philosophe chrétien, élève de Fârâbî et auteur d'un livre intitulé la réforme de l'éthique, ou comme al-'Amīrī, auteur d'un livre fondamental sur le bonheur. sur le plan théorique, il cherchera à dégager l'articulation entre la notion d'excellence et des notions aussi présentes chez les penseurs de cette époque telles que les notions de bonheur, de bien, de justice… cette réflexion se déploiera suivant trois axes extrêmement solidaires, mais dont la distinction permettra d'étudier, à chaque fois, la notion d'excellence, à partir d'un angle différent et selon des critères singuliers : un axe éthique, un axe politique et un axe noétiqueThe concept of kamāl– perfection, excellence- is deeply ingrained in the medieval arabic philosophy, it is a concept at the crossroads of ethics, politics, noetics and metaphysics. This concept is present in the writings of someone like Al-Fārābī-870-950 or someone as Miskawayh -932-1030 and it appears as a prerequisite for good governance and happiness. It is also the most favoured theme of talks in the literary saloons or in places gathering intellectuals in Baghdad in the Xth century. This is revealed by the book of al-Tawḥīdī -932-1030- named Charming and Delightful company (pleasure of speaking in the court society).This work is at the same time a reflection on the concept of excellence and on what all the authors of this unique century have brought of interesting in this field.It is this matter that this PHD is exploring.On a historical plan, the purpose is to shed light on the intellectual milieu in this century and on the bonds between very famous authors like al-Fārābī and others less reknowned and less studied like Ibn Adiyy who was a Christian philosopher (student of al-Fārābī) and who wrote a book named “the reform of ethics” or other authors like al-Amīrī who wrote a very important book on happiness.On a theoretical plan, this work will try to unravel the links between the concept of excellence and other very important concepts which were the objects of work for thinkers of that century like happiness, goodness, justice…This reflection is built on three very important axes close one to another and at the same time distinct, the study of which will enable to shed light on the concept of excellence from different perspectives and on basis of particular criteria.The axes directing the present work are therefore the following: Ethics, politics,noetics
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Curry, Paul F. "Citizenship Beyond Liberal Neutrality." Thèse, Université d'Ottawa / University of Ottawa, 2013. http://hdl.handle.net/10393/23674.
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The liberal tradition has borne great fruits since the dawn of the modern era by emphasizing the value of equality and personal liberty, and by developing a theory of rights. Despite its incredible success, many authors have been pointing to fissures in the liberal structure, including practical and theoretical problems with state neutrality, with the state’s stance vis-à-vis different cultures, and with liberalism’s purported radical individualism. It is my belief that the gains of liberalism can be reconciled within a new theory that better answers to such critiques.
Citizenship Beyond Liberal Neutrality begins with an analysis of contemporary debate between liberalism and its critics. This leads to a discussion of the state’s relationship toward cultural identities, and to a discussion of the meaning of citizenship within a liberal-democratic state. What we need, I argue, is a civic identity that is both capable of judging cultural practices, and capacious enough for a citizenry characterized by reasonable pluralism. This common identity, moreover, provides a locus for attachment that is often found wanting in contemporary liberal theory. I draw on relevant insights from virtue theories, constitutional patriotism, and an ‘analogical’ understanding of public reason to inform a new, liberal-like conception of citizenship. In order to exemplify this conception, and to bolster the case for it, I consider how such a philosophy could play out with respect to two public policy areas that are central to citizenship, namely education and immigration.
Distilled to its simplest, I argue for a theory of citizenship that admits a conception of the good, that can promote virtue while respecting autonomy, and that can provide a basis for civic unity.
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Pougnet, Richard. "Ethique de la relation médicale confraternelle." Thesis, Brest, 2018. http://www.theses.fr/2018BRES0015.
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Dans le cadre d’une médecine de plus en plus technique et spécialisée, les médecins coopèrent de plus en plus ensemble au cours du parcours de soin du patient. Les relations confraternelles entre médecins sont réglementées partiellement par le Code de déontologie. Dans la pratique, il existe parfois des difficultés pouvant altérer la qualité de vie au travail des médecins. À partir de ce constat, l’objet de ce travail est de proposer une réflexion éthique pour ces relations. Après une approche méta-éthique pour définir quelle théorie éthique pourrait aider à conceptualiser l’agir relationnel confraternel, il nous est apparu que l’éthique des vertus était la plus appropriée pour répondre à des situations archétypales de difficultés pratiques. La première partie de ce travail fonde une éthique de la vertu dans le cadre d’une téléologie du bon soin choisie par le médecin au moyen de son intégration au corps médical, ce qui forge son identité médicale, dans un processus que nous appelons iatrologie et s’intégrant dans une approche de l’ordre narratif. La deuxième partie du travail développe trois vertus particulières de la confraternité, désignées par un travail de sciences humaines autour de l’analyse d’entretiens et de questionnaires réalisés auprès de jeunes médecins. Enfin, la troisième partie pose la question des rapports des vertus entre elles en vue de mettre en exergue une vertu architectonique. À partir des notions d’amitié et de justice, abordées à partir d’Aristote et de MacIntyre, nous proposons une vertu de justice se spécifiant dans ce que nous appelons la correction confraternelleWithin the framework of a more and more technical and specialized medicine, the doctors cooperate more and more together during the course of care of the patient. The fraternal relations between doctors are partially regulated by the Code of ethics. In the practice, there are sometimes difficulties that can affect the quality of life at work for doctors. From this observation, the purpose of this work is to propose an ethical reflection for these relationships. After a meta-ethical approach to define which ethical theory could help to conceptualize confraternal interpersonal skills, it appeared to us that the ethic of virtues was the most appropriate to answer archetypal situations of practical difficulties.The first part of this work establishes an ethic of virtue as part of a teleology of the good care chosen by the physician through his integration into the medical profession, what forges its medical identity, in a process we call iatrology and which is integrated into an approach of the narrative order. The second part of the work develops three particular virtues of the fellowship, appointed by a work of human sciences around the analysis of conversations with young doctors and questionnaires filled in by young doctors. Finally, the third part raises the question of the relation of the virtues to one another to highlight an architectural virtue. From friendship and justice, approached from Aristotle and MacIntyre, we propose a virtue of justice that is specified in what we call the confraternal correction
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Gonzaga, Alvaro Luiz Travassos de Azevedo. "A justiça em Platão e a filosofia do direito." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/7315.
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Previous issue date: 2007-02-02The present work intends to study the change in the platonic doctrine from the Young Dialogues to the Average Dialogues, concerning the Theory of the Cardinal Virtues (Justice, Moderation, Courage and Wisdom). We will analyze the unicity of the Virtues in Protagoras, as well as the possibility of their dissociation in The Republic. Still in The Republic, we shall explore how Justice is constructed in the idealistic platonic city. Finally, we will approach the possibility of the conflict between the soul and the acrasia
O presente trabalho predispõe-se a estudar a mudança da doutrina platônica, dos Diálogos Jovens para os Diálogos Médios, no que diz respeito à Teoria das Virtudes Cardinais (Justiça, Temperança, Coragem e Sabedoria). Analisaremos a unicidade das virtudes na obra Protágoras, bem como a possibilidade de sua separabilidade na obra A República. Ainda em A República, será estudado como se constrói a Justiça na cidade ideal platônica. Por fim, abordaremos a possibilidade do conflito da alma com a acrasia
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Santos, Waleska Machado dos. "A teoria aristotélica da virtude e da justiça." reponame:Repositório Institucional da UCS, 2017. https://repositorio.ucs.br/handle/11338/3084.
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Esta pesquisa apresenta um breve exame acerca da teoria ética aristotélica apresentada na obra Ética a Nicômaco, com ênfase no estudo dos conceitos de virtude e de justiça no intuito de cotejar o pensamento aristotélico com questões da teoria jurídica brasileira contemporânea. Foram analisados conceitos basilares da ética aristotélica, dentre eles felicidade, ação, deliberação e escolha, os quais restaram relacionados às questões éticas atuais. Quando do estudo da teoria da virtude e da justiça buscou-se perceber a existência deste legado no estudo da Ciência Jurídica contemporânea. No que diz respeito à justiça, especificamente, foram verificadas definições fundamentais ao seu estudo como equidade e meio-termo.Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2017-08-24T18:25:22Z No. of bitstreams: 1 Dissertacao Waleska Machado dos Santos.pdf: 586801 bytes, checksum: ef60e258692aeedeafb9ed14928ab767 (MD5)
Made available in DSpace on 2017-08-24T18:25:22Z (GMT). No. of bitstreams: 1 Dissertacao Waleska Machado dos Santos.pdf: 586801 bytes, checksum: ef60e258692aeedeafb9ed14928ab767 (MD5) Previous issue date: 2017-08-24
This research presents a brief examination of the Aristotelian ethical theory presented in the work Nicomachus Ethics, with emphasis on the study of the concepts of virtue and justice in order to compare Aristotelian thinking with issues of contemporary Brazilian legal theory. Basic concepts of Aristotelian ethics were analyzed, among them happiness, action, deliberation and choice, which remained related to the current ethical issues. When the study of the theory of virtue and justice sought to perceive the existence of this legacy in the study of contemporary Juridical Science. With regard to justice, specifically, fundamental definitions have been verified for its study as equity and middle ground.
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Vale, Liana Gama do. "Desenvolvimento moral: a generosidade relacionada à justiça e à gratidão sob a ótica das crianças." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-25072012-100222/.
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Neste trabalho, nos dedicamos ao estudo da generosidade, investigando, em um contexto psicogenético, os juízos morais das crianças relativos aos seguintes temas: a generosidade em contraposição à justiça (para consigo mesmo) e generosidade e gratidão. Participaram desta pesquisa 60 alunos de uma escola particular da cidade do Rio de Janeiro RJ, com 6, 9 e 12 anos, igualmente divididos quanto ao sexo e à idade. Realizamos entrevistas individuais baseadas em histórias sobre os temas em questão. Dos resultados encontrados, destacamos que, diante de um conflito entre a generosidade e a justiça (para consigo mesmo), os juízos das crianças de 6 anos nos remetem mais à generosidade, e os critérios utilizados pelos mais velhos, para hierarquizar as duas dimensões morais, estão atrelados a uma noção geral de justiça. No que diz respeito ao tema da generosidade e gratidão, verificamos que a maioria das crianças de todas as idades pesquisadas não atribui obrigatoriedade ao agradecimento e/ ou à retribuição a uma manifestação de generosidade. Embora desprovida de obrigatoriedade, a retribuição é indicada e admirada, nas suas variadas formas, pelos participantes. Essa indicação e admiração, todavia, não fazem da retribuição um critério que os leve a agir generosamente, nos mostrando, assim, sinais de autonomia nos juízos relacionados à generosidade desde a mais tenra infância. Ao indicarem um agradecimento ou uma retribuição à ação generosa, as crianças mais novas ora ressaltam o aspecto concreto da recompensa, ora se referem à materialidade das regras da polidez, ainda exteriores à consciência. Dessa forma, ora visualizamos a incipiência de suas ferramentas intelectuais, ora nos deparamos com características da heteronomia infantil em seus juízos sobre o tema. A recompensa com uma ação concreta predomina nas sugestões espontâneas de agradecimento e/ ou retribuição das crianças de 9 e 12 anos, e a demonstração verbal de reconhecimento prevalece entre os mais velhos quando comparada exclusivamente à recompensa material. Tal reconhecimento pressupõe uma avaliação das intenções daquele que agiu generosamente, imprescindível na manifestação da gratidão. Como as crianças mais novas ainda conferem maior importância aos efeitos de um ato do que à intenção de seu autor, parece-nos válido afirmar que não é a gratidão propriamente dita que comparece em seus discursos, mas uma concepção mais elementar da virtude, o que nos leva a admitir um desenvolvimento da mesma ao longo da infância. Nossos resultados também confirmam a íntima relação do sentimento de simpatia com a generosidade, já apontada por outras pesquisas da área. Uma comoção com o sofrimento alheio comparece nas argumentações das crianças que decidiram pela ação generosa para com o outro. Com porcentagens altas em todas as faixas etárias pesquisadas, esse argumento predomina na menor idade e decresce nas idades seguintes. Tal resultado nos mostra que é mesmo a simpatia que inspira as crianças pequenas a decidirem pela manifestação da virtude. Essa sensibilidade para com outrem também interfere nos juízos dos participantes mais velhos, mas, no transcurso do desenvolvimento, princípios de reciprocidade e justiça também passam a regular decisões que culminam na generosidadeIn this work, we dedicate ourselves to the study of generosity, investigating, in a psychogenetic context, children\'s moral judgment relating to the following themes: generosity as opposed to justice (for oneself) and generosity and gratitude. Participated in this survey, 60 pupils from a private school in the city of Rio de Janeiro - RJ, with 6, 9 and 12 years of age, equally divided as to sex and age. We conducted one-on-one interviews based on stories about the themes in question. Of the results found, we highlighted that, faced with a conflict between generosity and justice (to oneself), the judgment of 6 year old children refer to generosity, and the criteria used by the older ones, to organize into a hierarchy the two moral dimensions, are tied to a general notion of justice. On the subject of generosity and gratitude, we find that the majority of children of all ages surveyed do not assign an obligation as to what concerns gratitude and/or consideration as a reciprocation to an expression of generosity. Although devoid of obligation, reciprocation is indicated and admired, in its various forms, by the participants. This indication and admiration, however, does not make reciprocation a criterion that makes them act generously, thus showing us signs of autonomy in judgments related to generosity from an early childhood. When indicating an appreciation or a reciprocation to the generous action, younger children either point out the specific aspects of reward, or refer to the materiality of the rules of politeness, still exterior from their consciousness. In this way, we see how incipient are their intellectual tools, or we are faced with characteristics of infant heteronomy on their judgment of the theme. Rewards with a concrete action predominates in spontaneous suggestions of gratitude and/or reciprocation in children of 9 and 12 years old, and a verbal demonstration of gratitude prevails among the elderly when compared exclusively to material reward. Such recognition requires an evaluation of the intentions of that who acted generously, essential in the expressions of gratitude. As younger children still attach great importance to the effects of an act than to the intention of its author, it is valid to say that it is not gratitude itself that appears on their speech, but a more elementary conception of virtue, which leads us to admit its development throughout childhood. Our results also confirm the close relationship of the feeling of sympathy with generosity, already pointed out by other researches in this area. A commotion with the suffering of others appears in the arguments of children who decided for the generous action with each other. With high percentages in all age groups surveyed, this argument predominates in the lowest age and decreases in the following ages. This result shows that it is sympathy that inspires the young children to decide for the manifestation of virtue. This sensitivity to others also interferes in the judgment of the older participants, but, in the course of the development, principles of reciprocity and justice also regulate decisions that culminate in generosity
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Kutan, Ali Haydar. "Epicurus And Kant: A Comparison Of Their Ethical Systems." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612400/index.pdf.
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In this Study, the empiricist ethical system of Epicurus and idealist ethical system of Kant will be compared. Kant maintains that as Epicurus&rsquoethics regards morality as a means for the attainment of happiness, it is nothing but a self-love ethics. He, for this reason, calls Epicurean morality &ldquo
selfishness.&rdquo
According to Kant, the maxims of happiness can be known only through experience but he says, experience can never produce a law which is universal and necessary. He contends that as Epicurean ethics has happiness as its ultimate goal (i.e., the highest good), it cannot be able to produce an objective morality, valid for all rational beings. Kant, on the other hand, tries to found his ethical system on an a priori moral law of pure reason which borrows nothing from experience. This Study would, in a sense, be a defense of Epicurean ethical system against Kant&rsquo
s claims. The main argument of the thesis is that Epicurean ethics is not a self-love ethics, but rather a system which propounds happiness for all. I will be arguing that for Epicurus, one&rsquo
s own happiness is necessarily bound up with the happiness of others, and that his system is sound and consistent. I will also try to show that Kant is not successful in deducing a transcendentally ideal (a priori) law of reason and that his system has some inconsistencies.
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Lopez, Ramon E. "On rights a defense and analysis of rights through natural law." Honors in the Major Thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/461.
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One of the central questions in political theory deals with the nature of rights. What sorts of rights do people possess? How are these rights justified? How ought these rights be reflected and related when seen in political, economic, and social institutions? Following the publication of John Rawls' A Theory of Justice (1971) and Robert Nozick's Anarchy, State, and Utopia (1974), rights have once again returned to dominate much of contemporary political theory. However, natural law, which was the historical basis of the early Enlightenment theories of rights, is no longer the primary system appealed to when discussing rights. In fact, classical natural law has been all but discarded in most of political theory today. There has also been renewed debate over the nature of public neutrality, and what the relationship ought to be between the public and private sphere. The mainstream view of how our liberties relate to our rights, as well as what kinds of rights we have over our private affairs, has come under fire from a newly emerging political philosophy known as communitarianism. This thesis will present a robust theory of rights that provides a new understanding of the relationship between positive and negative rights through a defense of classical natural law as an ethical foundation for political theory. It will side with the communitarian critics of public neutrality, and offer a practical method of determining when the state is justified in limiting private liberties due to public interest.B.A.
Bachelors
Sciences
Political Science
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Ruzza, Antonio. "A crítica de MacIntyre à modernidade: liberalismo, individualismo e teorias da justiça." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21255.
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Centro Universitário Assunção - UNIFAI
The present thesis aims to discuss A. MacIntyre’s thinking, particularly his moral philosophy and his theory of justice, which rescues the ethics of the virtues of Aristotelian-Thomist inspiration in order to overcome the moral chaos which, according to him, dominates the modern society. He imputes this chaos to Enlightenment´s thinking, which has destroyed a consolidated moral tradition, declaring the independence and autonomy of the individual freed from any authority. The Enlightenment and its heirs (Kant, Hume, and British encyclopedists as their main targets), eliminates the idea of a telos in a human action, as well as relationship between fact and value, and introduces an ethics based on first abstract principles, which are unaware from historical traditions and narratives that is recognized by human groups. The individual has become the great artifact of modernity and individualism it´s dominant ideology. Liberalism is the political-social organization that allows the existence of many modern ethics and these ones are product of French and Industrial Revolutions, which has achieved success thanks to its efficiency and practical results. However, the Liberalism has created an apparently neutral system of laws and rules that regulates conflicts between individuals and classes: any ethical referential has been lost and many moral theories has been emerged in opposition to each other, happened because each one of them reflected different interests and conceptions (among which highlighted the emotivism). MacIntyre presents himself as a great critic of Modernity and its products: Liberalism and Individualism. Concentrating our interest on the problem of inequalities, we show that the Macintyrian proposal for a return to the ethics of virtues (especially those of "recognized dependence" and "fair generosity") and the criterion of merit, applies only to small communities, which by nature are more coercive and controlling, but it doesn’t solve the problem of inequalities in complex societies. We concentrate our efforts in following the evolution of justice concepts since the Middle Age until Rawls and Nozick, which reflects the new vision of the human being as an autonomous individual and as a subject of rights. We conclude that MacIntyre's critique reveals itself as a theoretical analysis of moral disorder in modernity, but not as a political project of transformation, especially since he admits that the attempt to re-establish a community-based society would be "ineffective or disastrous”
A presente tese tem o objetivo de discutir o pensamento de A. MacIntytre, particularmente a sua filosofia moral e a sua teoria da justiça, que resgata a ética das virtudes de inspiração aristotélico-tomista para superar o caos moral que, segundo ele, domina a sociedade moderna. Ele atribui origem desse caos ao pensamento iluminista, que destruiu uma tradição moral consolidada, afirmando a independência e a autonomia do indivíduo liberto de qualquer autoridade. Os iluministas e seus herdeiros (sendo Kant, Hume e os enciclopedistas britânicos os seus alvos principais), eliminaram a ideia de um telos da ação humana, assim como a relação fato / valor, e introduziram uma ética fundada em primeiros princípios abstratos, que desconhece as tradições históricas e as narrativas nas quais os grupos humanos de reconhecem. O indivíduo se tornou o grande artefato da modernidade e o Individualismo a sua ideologia dominante. A organização político-social que permite a existência das muitas éticas modernas é o Liberalismo, produto das Revoluções Francesa e Industrial, que alcançou sucesso graças à sua eficiência e aos resultados práticos. Porém, ele criou um sistema aparentemente neutro de leis e regras, que regulam os conflitos entre indivíduos e classes: perdeu-se qualquer referencial ético e surgiram muitas teorias morais em oposição entre si, porque refletem diferentes interesses e concepções (entre as quais se destaca o emotivismo). MacIntyre se apresenta como um grande crítico da Modernidade e dos seus produtos: o Liberalismo e o Individualismo. Concentrando nosso interesse sobre o problema das desigualdades, mostramos que a proposta macintyriana de um retorno à ética das virtudes (em especial, as da “dependência reconhecida” e da “justa generosidade”) e ao critério do mérito só se aplica a pequenas comunidades, que por natureza são mais coercitivas e controladoras, mas não resolve o problema das desigualdades em sociedades complexas. Nossa estratégia foi seguir a evolução do conceito de justiça da Idade Média até Rawls e Nozick, que refletem a nova visão do ser humano como indivíduo autônomo e como sujeito de direitos. Concluímos que a crítica de MacIntyre se revela como uma análise teórica da desordem moral na modernidade, mas não como um projeto político de transformação, sobretudo porque ele admite que a tentativa de restabelecer uma sociedade nos moldes comunitários seria “ineficaz ou desastrosa”
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Saunders-Hastings, Emma Mary. "Private Virtues, Public Vices: Governing Philanthropy." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11548.
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Philanthropy is often considered an unproblematic way for individuals (and especially the rich) to benefit recipients and society by "giving their money away." But philanthropy also gives donors influence and authority, and these powers can be subject to criticism on democratic and egalitarian grounds. This dissertation frames philanthropy as one way in which private money can shape public options and the choices open to individuals. In light of this, it asks what kinds of regulation of philanthropy are appropriate for states committed both to liberal rights and to some vision of equality.Government
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Pêcego, Daniel Nunes. "Justiça e Prudência: Virtudes Civis, Virtudes Políticas." Universidade do Estado do Rio de Janeiro, 2012. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=4284.
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The present doctorate thesis dedicates to point out the aggregate of presuppositions, as well as the juridical, political and philosophical elements that informed the political/governmental understanding of Thomas Aquinas. It departs from the hypothesis that the cardinal virtues of prudence and justice are, on the Aquinas view, the most necessary ones to reach that he understood as consentaneous to the proper goals of a city or political community. In order to fulfill its purpose, this work presented the Thomasian treatment on prudence understood as right reason in acting , on justice constant and perpetual will to render each person its due , and finally on society: its nature, its ends and the conditions to its existence and perfecting. Other related subject is also dealt with, such as the own notion of virtue, right, law etc. Special emphasis has been given to the modalities named legislative prudence and legal justice, once they relate to common good, an essential element of the Thomasian view of society. The conclusion reached was the need for the virtues of prudence and justice by the ruler of a political society.A presente tese de doutorado se dedicou a apontar o conjunto de pressupostos, bem como os elementos jurídicos, políticos e filosóficos que formaram o entendimento político-governamental de Tomás de Aquino, partindo da hipótese de que as virtudes cardeais da prudência e da justiça são, na visão do Aquinate, as mais necessárias para aquilo que ele entendia como consentâneo aos fins próprios da cidade ou comunidade política. Para tanto, o trabalho apresentou o tratamento tomasiano sobre a prudência, entendida como reta razão do agir, sobre a justiça, vontade constante e perpétua de dar a cada um o seu direito e, finalmente, sobre a sociedade: sua natureza, seus fins e suas condições de existência e aperfeiçoamento. Outros temas correlatos e de interesse foram igualmente vistos, como a própria noção de virtude, o direito, a lei etc. Deu-se especial ênfase às modalidades denominadas prudência legislativa e justiça legal, por dizerem respeito ao bem comum, elemento essencial para visão tomasiana de sociedade. Concluiu-se pela necessidade da presença das virtudes da prudência e da justiça no governante da sociedade política.
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Gonzaga, Alvaro Luiz Travassos de Azevedo. "O direito natural de Platão na República e sua positivação nas leis." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/5640.
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Previous issue date: 2011-08-03This thesis will study the platonic thinking under the Natural Law perspective, especially in The Republic, and its following concretization and integration in Laws. We aim to observe how the platonic doctrine does not change radically, but rather completes itself with the combination of the two mentioned works, for which we shall weave our analysis setting out from the logical temporal proposition in the platonic thinking, considering also the research of his conception of Justice in order to verify the maturity of its posture as it relates to the organization of the polis
A presente tese predispõe-se a estudar o pensamento platônico na perspectiva do Direito Natural, em especial na República, e sua consequente positivação e integração na obra As Leis. Visamos apresentar como a doutrina platônica de justiça não muda radicalmente, mas se completa com a conjugação das obras mencionadas. Para isso, partiremos da proposta temporal lógica do pensamento platônico, bem como da pesquisa de sua concepção de Justiça a fim de verificarmos a maturidade de sua postura com relação à organização da pólis
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Chen, Ziang. "Justice and Prudence : Political Virtues in Gerald Odonis's Expositio cum quaestionibus super libros Ethicorum." Electronic Thesis or Diss., Paris, EHESS, 2020. http://www.theses.fr/2020EHES0077.
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Cette thèse doctorale étudie la question de la valeur morale de l'individu et de son existence relative au cadre sociétal et institutionnel, sur la base del'Expositio super libros ethicorum de Guiral Ot. Écrit pendant la première moitié des années 1320, il s’agit du premier commentaire complet écrit par un théologien franciscain sur l’Éthique à Nicomaque d’Aristote. Le commentaire offre un point de vue sur le paysage intellectuel du XIVe siècle, sur l'état des savoirs et de l'éducation, sur la réception d'Aristote, et sur les pensées morales et politiques. Cette œuvre illustre les traditions intellectuelles des frères mineurs et des commentateurs aristotéliciens dont hérite Guiral ainsi que son originalité vis-à-vis de celles ci. Cette thèse explore les circonstances intellectuelles et politiques entourant la composition du commentaire de Guiral et elle tente d’ancrer ce commentaire philosophique dans son propre contexte historique. Cette thèse porte principalement sur les questions discutées dans les livres V et VI, relatifs aux vertus de la justice et de la prudence, ainsi que sur les questions trouvées dans le prologue concernant le sujet, la structure et la fin de la science morale. Dans le schéma médiéval de la philosophie morale, la justice et la prudence constituent les deux piliers des vertus cardinales. La justice est conçue comme une vertu de la volonté et joue un rôle central dans la tradition franciscaine du volontarisme moral; c'est aussi une vertu inexorablement liée au droit et au légalisme, et par conséquent à l'administration gouvernementale et au système judiciaire, thèmes que Guiral a particulièrement approfondis dans son oeuvre. Selon Guiral, la prudence représente bien plus qu'une simple notion propositionnelle issue d'un raisonnement syllogistique; elle est la raison et la liberté intellectuelle qui sous-tendent fondamentalement l'indépendance morale et volontaire de l'individu par rapport aux raisons institutionnelles. Guiral situe l'individu au cœur de toutes les considérations morales et politiques. Il dérive ainsi les principes et la structure de l’éthique de l'expérience de l’individu dans sa société. Dans son commentaire, Guiral démontre une compréhension profonde du volontarisme et du subjectivisme individuel: la liberté volontaire du sujet moral et l'humanité de la personne dépassent toujours la raison institutionnelle et l'être collectivisteThe present thesis aims to address the questions on the moral worth of the individual and his existence within a societal and institutional setting by examining Gerald Odonis’s Expositio super libros Ethicorum. Written in the early 1320s, it is the first full-length commentary on Aristotle’s Nicomachean Ethics produced by a Franciscan theologian. It provides a prism into the intellectual landscape of the fourteenth century, on the state of scholarship and education, on the reception of Aristotle, and on the currents of moral and political philosophy. Odonis’s Ethics commentary bears witness to both our author’s originality and the intellectual traditions that he has inherited from both the Minorites and the Aristotelian commentators. The present thesis explores the intellectual and political circumstances surrounding the composition of Odonis’s commentary text, and attempts to anchor the philosophical commentary to its proper historical context. The thesis focuses primarily on Odonis’s question commentary on Books V and VI on the virtues of justice and prudence, as well as questions raised in the prologue concerning the subject, structure, and purpose of moral science. In the medieval scheme of moral philosophy, justice and prudence constitute two pillars of the cardinal virtues. Justice is accepted as a virtue of the will, and plays a central part in the Franciscan tradition of moral voluntarism; it is also a virtue inexorably linked with law and legality, and hence to government administration and the judicial system. All these are reflected in Odonis's writing. For Odonis, prudence represents far more than mere propositional knowledge derived from simple syllogistic reasoning; instead, it is the reason and intellectual freedom that fundamentally underpins the moral and voluntary independence of the individual against reasons of the institution. Odonis places the individual at the core of every moral and political consideration, and understands the scheme and structure of the moral science through the perspective of an individual’s moral experience in society. In his commentary, Odonis displays a profound sense of voluntarism and individual subjectivism: the voluntary freedom of the moral subject and the humanity of the person always surpass the reason and being of the collectivised institutions
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Rosas, Angeles Nilda Michelle. "La virtud de la justicia en Tomás de Aquino." Tesis de Licenciatura, Universidad Autónoma del Estado de México, 2021. http://hdl.handle.net/20.500.11799/111030.
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La presente tesis es un estudio que aborda el tema de la virtud, pero reúne su esfuerzo en la comprensión de una en particular, la justicia. Por lo que, se exponen las ideas principales de Santo Tomás respecto a esta virtud, es un acercamiento hacia la filosofía de un autor medieval, que hoy en día es poco estudiado; sin embargo, puede abrirnos camino hacia una reflexión sobre la justicia hoy en día.
A lo largo de la investigación, se analiza la justicia como virtud en cuanto que es un hábito operativo bueno, además, moral porque perfecciona al ser humano en su obrar, es decir, hace buenos sus actos y a la persona que posee esta virtud. Es una habilidad que se adquiere como una inclinación o tendencia, que encamina continuamente a la voluntad a elegir lo justo y lo bueno. Santo Tomás la define como hábito según el cual alguien, con constante y perpetua voluntad, da a cada uno su Derecho. De modo que, algunos elementos de la filosofía tomista de la justicia pueden ser de gran utilidad, como sustento teórico, para la reflexión sobre la justicia en nuestro presente. Concretamente en temas sobre el bien común como finalidad de la sociedad, la justicia como virtud, justicia social y derechos humanos, y finalmente, la clasificación de la justicia que forma parte de la correcta relación entre personas.
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Gervassis, Nicholas J. "From contractual serfdom to human rights liberation : doing justice to virtual lives." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/14211.
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Analysis of relationships between states and citizens has almost monopolised the Human Rights legal discourse. In my thesis, I start from the position that Human Rights is a philosophical and historical victory of humankind, whose application cannot be limited to dictating norms in traditional forms of governance; Human Rights primarily define the human being as an individual, as a group, as a societal entity. Therefore, when we discuss Human Rights we do not pursue what governing states 'ought' or 'ought not' to do, but how human beings 'should' endure their lives in a dignified manner; how they should be treated independently of who their acting opponent might be. The Internet, on the other hand, has evolved through the years into an uncharted virtual structure of uncounted online operations and services run by private commercial actors. Within this setting, where the online application platform performs as a land parallel and the private commercial host as the de facto ruler, online identity is mirrored into service accounts. Hence the human being‘s digital existence seems to be depending, to a large degree, on the private initiative – and will. Whilst exploring various relevant themes, the thesis revisits the issue of the application of Human Rights in private relationships through the lenses of online electronic communications and using the example of commercial online virtual worlds. According to my conclusions, a simple projection of the state/citizen model onto ISPs/users relationships does not give sufficient ground for contesting Human Rights within that context. What we need is to deconstruct predominant dogmas in modern Human Rights theory and legislation and to readjust our focus back on the human being and its universal manifestations.
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Martin, Andrew Joseph. "Public values? Public virtues? a critique of John Rawls' idea of public reason /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0575.
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Amorim, Ana Paula Dezem. "Sobre a lei em Aristóteles." Universidade Federal de São Carlos, 2011. https://repositorio.ufscar.br/handle/ufscar/4861.
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RÉSUMÉ Selon Aristote le but de l'homme et de la cité est l´eudaimonia, but que seulement peut être atteint par l'exercice d'une vie vertueuse dans la cité. Parmi les importants instruments politique sur lesquels la cité peut se valoir pour inciter la pratique d´actions bonnes et justes, c est-à-dire, les actions vertueuses qui produisent ou conservent l eudaimonia pour la communauté politique c est la loi. Cet instrument politique apparaît dans la cité en même temps avec la force coercitive et éducative, inculquant aux hommes à travers l´habitude une manière de vie compatible avec la vertu. Cependant, ce double rôle légal n'est pas toujours acceptée par les commentateurs, tel est le cas de Pierre Aubenque. Selon ce commentateur, la loi surgit dans la politique aristotélicienne avec la fonction d´empêcher la pratique des actions vicieuses, ne prenant pas la loi comme un outil pour l'éducation des citoyens dans la ville. Contrairement à ce commentateur, nous pensons que les deux fonctions légales, la coercition et l'éducation, sont essentielles à l'éthique et à la politique aristotélicienne, comme on peut le voir dans plusieurs passages de l'Éthique à Nicomaque et la Politique. Ce mémoire vise à présenter des arguments qui renforcent l'interprétation de ce double fonction de la loi, en particulier en ce qui concerne son rôle éducatif, indispensable à la réalisation de l´eudaimonia, autant pour la cité autant pour les citoyens.
Para Aristóteles, a finalidade do homem e da cidade é a eudaimonia, fim que apenas pode ser alcançado mediante o exercício de uma vida virtuosa dentro da cidade. Um dos importantes instrumentos políticos dentre os quais a cidade pode se valer para incitar a prática habitual de ações boas e justas, isto é, as ações virtuosas, as quais produzem ou conservam a eudaimonia para a comunidade política, é a lei. Este instrumento político surge na cidade ao mesmo tempo como força coercitiva e educativa, incutindo nos homens por meio do hábito um modo de vida compatível com a virtude. Entretanto, essa dupla função legal nem sempre é admitida pelos comentadores, como é o caso de Pierre Aubenque. Para o comentador, a lei surge na política aristotélica com apenas a função de coibir a prática de ações viciosas, não contemplando a lei como instrumento de educação dos cidadãos na cidade. Diversamente deste comentador, entendemos que ambas as funções legais, coercitiva e educativa, são indispensáveis à ética e à política aristotélicas, como pode ser verificado em diversas passagens da Ética Nicomaquéia e da Política. Assim, esta dissertação tem como objetivo apresentar argumentos que fortaleçam a interpretação desta dupla função legal, especialmente no que diz respeito ao seu papel educador, indispensável à realização da eudaimonia, tanto para a cidade quanto para os cidadãos.
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Wallace, Anne Maree. "Justice and the 'virtual' expert : using remote witness technology to take scientific evidence." Phd thesis, Faculty of Law, 2011. http://hdl.handle.net/2123/8986.
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Videt-Reix, Delphine. "Christine de Pizan et la poétique de la justice." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10006/document.
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L’année 1401 marque un tournant dans la carrière littéraire de Christine de Pizan. Son engagement dans la querelle sur Le Roman de la Rose n’est pas anodin. En affrontant les représentants du premier humanisme français, l’écrivaine réfute le discours misogyne véhiculé par Jean de Meun. Opposant Dante à Jean de Meun, elle critique un usage de la glose qui ne relève pas d’une intention d’auteur clairement définie et se livre à une réflexion sur la question de l’interprétation des textes littéraires. Sa défense morale des femmes, dans Le débat sur le Roman de la Rose et Le livre de la Cité des dames révèle un engagement profond dans la politique de son époque. En prenant position en faveur de la régente Isabeau de Bavière, Christine développe un discours sur les vertus, destiné aux lecteurs désireux d’illustrer les qualités qui aident à bien gouverner. L’Epistre Othea et Le livre de l’advision Cristine illustrent l’importance de la glose, à même de guider le lecteur dans la construction du sens. S’inscrivant dans le sillage de Nicole Oresme et de Thomas d’Aquin, Christine propose une réflexion claire sur les vertus intellectuelles et morales qui permet de comprendre et de retrouver le sens de la justice à une époque où les nombreuses crises de folie de Charles VI mettent l’équilibre du royaume en péril. Le livre du chemin de long estude, Le livre des fais et bonnes meurs du sage roy Charles V, Le livre de l’advision Cristine , Le livre du corps de policie, Le livre de la Mutacion de Fortune développent une poétique de la justice qui devient une solution possible à l’instabilité politiqueThe year 1401 marked a turning point in the literary career of Christine de Pizan. Her interventions in the debate about the Roman de la Rose were not harmless. In confronting the representatives of the first wave of French humanism, Christine sought to refute the misogynist discourse proposed by Jean de Meun. In contrasting Jean de Meun with Dante, she criticizes Jean de Meun’s recurrent and unfulfilled promise of a gloss which mystifies authorial intention, and in so doing initiates a new reflection on how literary texts should be interpreted. Her moral defense of women during the debate on the Roman de la Rose and The Book of the City of Ladies also reveals a profound involvement in the politics of her age. As part of her taking a clear position in favour of the regency of Isabeau de Bavière during her husband’s periods of mental illness, Christine developed a particular discourse on the virtues aimed at illustrating for interested readers those qualities necessary for good government. L’Epistre Othea and Le livre de l’advision Christine illustrate the importance of a genuine gloss, particularly in guiding readers toward elucidating the sense of a text. Her reflections here follow in the wake of the works of Thomas Aquinas and Nicole Oresme and propose an unambiguous meditation on the intellectual and moral virtues which is designed to aid readers to discover and to understand better the meaning of justice in an age during which the period’s of Charles VI’s mental illusion endangered the stability of the kingdom. Le livre du chemin de long estude, Le livre des fais et bonnes meurs du sage roy Charles V, Le livre de l’advision Cristine , Le livre du corps de policie, Le livre de la Mutacion de Fortune all elaborate a poetics of justice which Christine proposes as a possible solution to the political instability of her time
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Silva, Rosemary Marinho da. "A justiça na República de Platão." Universidade Federal da Paraíba, 2007. http://tede.biblioteca.ufpb.br:8080/handle/tede/5680.
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Previous issue date: 2007-02-01Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The aim of this search is a concept of justice, and its arguments about cities and human soul, send from Plato in The Republic. The first aspect that it has been studied says that each person who does that it is according to the nature that belongs to and the function that it practice in the city, they are called fair person. This function is determinate by the virtue. One of them is the justice, virtue from virtues, linking functions and virtues in favor of common goodness. The second aspect determinates that functions and virtues find in soul as the same in the city. Therefore, the study about the presence of justice in the soul. The third aspect increases in the relation between function and virtue as in the city as in the soul, at the meaning of education, then if the reason controls the soul, the regent learns how to administrate the city into the contemplation of the idea about goodness, ordering the collectivity. The guardian, irascible part of the soul and auxiliary of the regent, through the courage, combat against any new that can prejudice the good development of the city. To the ordinary citizen, greed part of soul competes to accept such a order, which materializes in the work division. This concept, studied from three aspects. It is defined by the conflicts with other meanings of justice presents in Greece of IV age b.C. These conflicts are studied based on distinctions between Plato thoughts and sophistic teachings.
Esta dissertação tem como objeto de estudo o conceito de justiça, e suas implicações na cidade e na alma humana, concebida por Platão na A República. O primeiro aspecto estudado afirma que justo é cada pessoa fazer aquilo que é condizente com a natureza que possui e a função que exerce na cidade. Esta função é determinada pela virtude. Uma delas, é a justiça, virtude de virtudes, orquestramento de funções e virtudes em prol do bem comum. O segundo aspecto estabelece que função e virtude encontram-se na alma do mesmo modo que na cidade. Por isso, o estudo sobre a presença da justiça na alma. O terceiro aspecto desenvolve a relação entre função e virtude tanto na cidade como na alma no sentido educativo, pois se a razão governa a alma, o governante aprende a administrar a cidade na contemplação da idéia do Bem, visando à coletividade. O guardião, parte irascível da alma e ajudante do governante, por meio da coragem, combate contra qualquer novidade que venha prejudicar o bom andamento da cidade. Ao cidadão comum, parte concupiscível da alma, compete aceitar tal ordem, que se concretiza pela divisão do trabalho. Esta conceituação, estudada sob três aspectos, é marcada pelo conflito com outras noções de justiça presentes na Grécia do século IV a. C. Estes conflitos são estudados tendo por base as distinções entre o pensamento de Platão e o ensinamento dos sofistas.
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Näslund, Oskar, and Björnbom Nicklas Öhrnstedt. "Mainstream ethical consumption : The motivations and level of morality of everyday consumers." Thesis, Umeå universitet, Företagsekonomi, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-161073.
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Growing issues such as climate crises, social injustice and neglection of basic human rights have created a new type of consumption, namely ethical consumption. Ethical consumption was initially mainly concerned for environmental issues but has in later years starting to include a variety of pressing issues. Ethical consumption was also initially mainly connected to groups of extremists, but with the increasing availability of ethical products in mainstream outlets, ethical consumption has shifted to be a mainstream consumer game. Mainstream ethical consumption has largely been neglected in previous research where the field is lacking knowledge in form of qualitative behavioral data. Departing from the gap, this study will mainly focus on exploring the motives for ethical consumption in the mainstream consumer segment. We will examine several driving forces in form of altruistic-based motives, egoistic-based motives, and non-value-based motives. However, in order to give this an additional dimension we also want to examine the level of morality of ethical consumption by using five ethical theories. This approach has been overlooked in previous ethical consumption research and it will question the basic assumption that ethical consumption is the morally correct thing to do. Therefore, the purpose of this study is to explore the motivational factors for ethical consumption and through the lens of ethical theories examine the level of morality of this behavior. In order to fulfill this purpose we have conducted a qualitative study within the context of organic groceries in the Swedish market. Organic groceries is a branch of ethical consumption that few studies has examined before, and that applies especially to the Swedish market. 14 mainstream consumers have been interviewed were all of these were frequent buyers of organic groceries. The interviews were conducted in a semi-structured fashion which was then analyzed by the use of thematic analysis. Furthermore, the study was guided by an exploratory inductive approach where subjectivity played a significant part. The results show that ethical consumption is driven by altruistic-based motives in form of social justice, where consumer want their consumption to benefit other. However, it is far from the only motive because ethical consumers are equally driven by egoistic motives. The result show that consumers are driven strongly by the sense of self- satisfaction created by the force of social norms, health and wellbeing, and product quality. This duality of motives creates a paradoxical tension in form of a win-win situation where the consumers strive for both the benefit of self as well as the benefit of others. Furthermore, ethical consumption is driven by habitual behavior where the consumers rely much on mental shortcuts in their purchases. Consumers are also not well- informed about ethical products and labels and therefore rely heavily on mythical benefits. In addition, when examining the level of morality of ethical consumption we can conclude that it is on level between mediocre to high. From a consequentialist and a non- consequentialist perspective the level of morality is fairly high, but from a character-based perspective the morality stumbles.
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Pereira, Luciano Guimarães. "A defesa da honra: processos de injúria no século XVIII em Mariana, Minas Gerais." reponame:Repositório Institucional da UFOP, 2014. http://www.repositorio.ufop.br/handle/123456789/4966.
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Programa de Pós-Graduação em História. Departamento de História, Instituto de Ciências Humanas e Sociais, Universidade Federal de Ouro Preto.Submitted by Oliveira Flávia (flavia@sisbin.ufop.br) on 2015-04-08T21:38:25Z No. of bitstreams: 2 license_rdf: 22190 bytes, checksum: 19e8a2b57ef43c09f4d7071d2153c97d (MD5) DISSERTAÇÃO_DefesaHonraProcessos.pdf: 1766181 bytes, checksum: 911198a1bc1eec18eafd469856021ee1 (MD5)
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A presente dissertação investiga as ações de injúria propostas no foro secular, durante o século XVIII, em Mariana, com o propósito de analisar a aplicação do direito na defesa da honra, considerando as virtudes que delimitavam o papel da honra naquela sociedade. O estudo discute os aspectos ligados ao Antigo Regime e a natureza das relações entre a jurisdição e a administração sugerindo características para a diferenciação entre os sistemas de mercês e os contratos, partindo dos estudos sobre a dádiva e pagamento. A sociedade mineira no século XVIII estava em formação. No mesmo período, o império português estava em transformação. Na pouca presença dos estratos mais rígidos Antigo Regime português, a sociedade mineira apresentou mais mobilidade social, além de características próprias, oriundas da presença indelével da escravidão. Contudo, os valores do Antigo Regime se mantiveram presentes, embora já atingidos pelas mudanças do pensamento liberal, cuja evidência pode ser vista através da mudança no sistema de mercês que passou a conviver com um regime francamente contratual. ____________________________________________________________________________
ABSTRACT: This dissertation investigates the actions of injury proposed in secular court, during the eighteenth century, in Mariana, for the purpose of analyzing the application of law in defense of honor, considering the virtues which marked the honor role in that society. The study discusses aspects related to the Old Regime and the nature of relations between the jurisdiction and the administration suggesting features for differentiation between systems favors and contracts, based on the studies of the gift and payment. The society of Minas in the eighteenth century was in generating. In the same period, the Portuguese empire was changing. The little presence of the strictest layer Portuguese Ancient Regime, the society of Minas had more social mobility, in addition to its own characteristics, arising from the indelible presence of slavery. However, the values of the Old Regime remained present, although already achieved by changes of liberalism, whose evidence can be seen through the change in the system that favors started living with a frankly contractual basis.
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Snyder, Lawrence. "The Effectiveness of Virtual Learning Tools for Millennial Generation Students in a Community College Criminal Justice Degree Program." NSUWorks, 2013. http://nsuworks.nova.edu/gscis_etd/311.
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An analysis of data from the Community College Survey of Student Engagement and multiyear analysis of pretest/posttest scores in introductory criminal justice courses revealed there was a systemic decline in student engagement and achievement. Because of this analysis, a commercial virtual learning tool (CJI) that purported great success in improving student engagement and performance was identified and implemented on the college's course management application in the spring of 2010. CJI, a comprehensive learning tool that incorporated Web 2.0 activities, such as video, simulations, and study aids, was designed to improve student engagement and performance. The inclusion of Web 2.0 activities was important because the majority of students at Herkimer County Community College are of the Millennial generation, those born between 1979 and 1994.
The purpose of this study was to investigate the design and implementation of a VLT, utilizing multiple intelligence theory while specifically targeting Millennial students could improve student engagement and achievement. For this study, the VLT was implemented in two hybrid sections and compared to a traditional section of an introductory criminal justice class. The quasi-experimental design examined the effectiveness of a VLT on student learning, and engagement. Based on the results, the VLT had a positive effect on students' perception of ease of use and usefulness. The students' positive perception led to an increase in student engagement the testing period. The results of the testing revealed that overall students found the VLT beneficial to them as a learning tool and had a positive impact on their course performance. While the VLT did not improve student performance beyond that of the traditional lecture course, there were positive implications in the design of the VLT utilizing multiple intelligence theory as a foundation.
The implications of this study involved the impact of the VLT on students' perception of usefulness and ease of use. A VLT designed with multiple intelligence learning tools can improve student engagement and their perception of the tools usefulness and ease of use. It is clear that VLTs' designed with multiple intelligence learning tools should be incorporated as a tool to improve student performance.
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Bernhard, Stéphane. "Les aspects subjectifs et virtuels du système pénal français." Université Robert Schuman (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR30019.
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Le droit ne vivant que par l’application qui en est faite par les juges, il existe nécessairement de la subjectivité. Le droit pénal ne fait pas exception à ce postulat ; cette subjectivité va se manifester dans toutes les phases de la procédure pénale, que ce soit dans la mise en œuvre des poursuites par le Parquet ou au cours du jugement. Quant à la virtualité, elle peut sembler à priori saugrenue en droit pénal, manifestation d’un pouvoir régalien de l’État ; pourtant, le Parquet est parfois amené à classer sans suite non pas en opportunité mais sous une pression des flux. Cet engorgement existe à tous les stades du processus pénal, conduisant à des délais de jugement élevés et à une incertitude dans l’application des sanctions. Certaines ne seront jamais exécutées ! Subjectivité et virtualité sont notamment liées à la surcharge de travail des magistrats. L’augmentation des moyens devrait permettre d’améliorer les choses, mais l’argent n’est pas tout. Un des grands défis de la justice pénale sera sans doute de retrouver la confiance des citoyens, pour que lui soit reconnue sa légitimité dans sa relativitéLaw exists only through the acts which are laid down by judges, consequently subjectivity is present. And criminal law makes no exception to this postulate. This subjectivity will occur at all the stages of the criminal law procedure, whether in the implementation of the legal proceedings of the prosecutor or during the judgment itself. As for virtuality, this word may sound strange in criminal law, as it is the expression of a state kingly law. And yet, the public prosecutor’s department sometimes has to drop a case, not of its own free will, but because of the enormous amount of cases. This saturation occurs at any step of the criminal law procedure, and leads to very long judgement times and to uncertainty as to the execution of the penalties. Some of them will never be executed. Subjectivity and virtuality are linked to the huge workload of judges. A rise in financial means should help improve the situation, but money is not the only answer. One of the big challenges of criminal justice will probably be to restore the trust of citizens so that justice can be respected and recognized in spite of its relativity
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Larsson, Kajsa. "We shall bring them to justice : En diskursanalys av USAs självbild efter terrorattacken den 11 september 2001." Thesis, Uppsala universitet, Sociologiska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-201157.
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Sammanfattning: We shall bring them to justice – En diskursanalys av USAs självbild efter terrorattacken den 11 september 2001 Syftet med denna uppsats är att undersöka hur USAs självbild ser ut efter terrorattacken den 11 september 2001. Detta intresse har uppkommit eftersom jag anser att man för att förstå hur internationella makter agerar måste förstå hur de minsta beståndsdelarna – individer – agerar. Det verkar finnas en kunskapslucka inom detta specifika område vilket har föranlett att den tidigare forskning som presenteras är av samhällsvetenskaplig natur. För att uppnå syftet för uppsatsen samt att besvara de frågeställningar som ställts har Howard Beckers teorier om avvikande beteende samt Erving Goffmans teoretiserande om stigma och förväntad identitet använts som teoretiska verktyg. För att ytterligare berika uppsatsens ramverk har en diskursanalytisk ansats uppställts med tillhörande teori och metodologiska verktyg. För att undersöka just de stereotyper och förväntningar som blev en konsekvens av attacken har det empiriska materialet utgjort av ledare från New York Times och Washington Times från veckan efter attacken. Tidsspannet för urvalet är strategiskt utvalt för att just få en överblick över de förväntningar som residerar i diskursen snarare än de åsikter som uppkommer efter att man fastställt förövarnas identitet. Detta ramverka har föranlett en indelning i tre nivåer 1.) den diskursiva – terror; 2.) den sociala – Krig och den amerikanska rättfärdigheten vs. Hatet mot frihet och Fiendens avsaknad av medmänsklighet: 3.) den individuella – Godhet och den fria världens försvarare vs. Ondska, Araber/muslimer och Mänsklighetens fiender.
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Warken, Hilda Maria. "Significado ético da amizade na ética a Nicômaco." Florianópolis, SC, 2005. http://repositorio.ufsc.br/handle/123456789/102014.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-graduação em FilosofiaMade available in DSpace on 2013-07-15T23:48:19Z (GMT). No. of bitstreams: 1 225101.pdf: 297917 bytes, checksum: 3ef92bccbbde5fc57bb91d59fbef2a83 (MD5)
Este trabalho procura demonstrar o significado da amizade na Ética a Nicômaco e sua relação com a ética e a política. Para isso investiga se a virtude da amizade possibilita entender melhor a relação entre a vida política e a vida contemplativa e analisa a experiência da amizade como realização da natureza humana e sua vinculação com a eudaimonia. Naturalmente a polis visava à auto-suficiência, possibilitando que cada cidadão, vivendo "em comum", alcançasse a felicidade, que só era possível na polis. E somente na polis, entre cidadãos, poderia acontecer a verdadeira amizade, a amizade virtuosa. Ao apresentar os conceitos aristotélicos de virtude e justiça pretende-se mostrar como a virtude participa da idéia de felicidade e como, através do agir virtuoso, adquirido pelo aprendizado e pelo hábito, o homem se torna um bom homem e um bom cidadão. Apresenta-se os três tipos de amizade aristotélicos: útil, prazerosa e a baseada na virtude, sendo esta última a melhor e a mais perfeita amizade e que só é encontrada entre os bons e iguais na virtude. Também se procura apresentar a amizade aristotélica em sua dimensão ética, política e ontológica, mostrando a importância da amizade para o autoconhecimento humano.
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Bottentuit, Aldinar Martins. "As tecnologias da informação sob o domínio da justiça : disponibilidade e garantia de acesso das informações jurídicas da Justiça Estadual do Maranhão? /." Marília : [s.n.], 2009. http://hdl.handle.net/11449/103360.
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Orientador: Plácida Leopoldina Ventura Amorim da Costa SantosBanca: Mariângela Braga Norte
Banca: Edinilson Donisete Machado
Banca: Marcos Luiz Mucheroni
Banca: Ricardo André Gonçalves Sant'Ana
Resumo: A presença das tecnologias de informação (TI) na Justiça Estadual do Maranhão sinaliza para um conjunto de medidas que deveriam possibilitar uma maior aproximação do Poder Judiciário ao cidadão com a perspectiva de atender -via virtualização das informações jurídicas- aos princípios da transparência e do direito à informação viabilizados pelo acesso a essa informação. A adoção dessas tecnologias vem permitindo a disponibilidade em rede de um conjunto de serviços como acompanhamento processual; pesquisa na base da legislação, na doutrina e na jurisprudência; uso do processo eletrônico; além de algumas ferramentas sociais ou colaborativas. Este conjunto lhes possibilita aos cidadãos e atores do direito "desterritorializações" sem a necessidade de saírem de suas casas, escritórios, fóruns ou tribunais. Esta nova forma de prestação jurisdicional, que configura uma Sociedade em Rede ou uma Cibercultura Judicial, tem apresentado alguns aspectos que merecem ser investigados pela Ciência da Informação, como no caso da qualidade do acesso e da distribuição de conteúdos jurídicos em domínio público. Entendemos que se há um movimento pelo livre acesso ao conhecimento e à informação jurídica (à Justiça), este tem que ser em condições de igualdade para todos/as. Objetivamos assim investigar e compreender como tem se efetivado a presença e a utilização da TI na distribuição da Justiça. A realidade social que elegemos para esta investigação é a da Justiça Estadual Maranhense. Para compreensão desse fenômeno, optamos pelo pluralismo metodológico com a entrevista, a observação e a pesquisa bibliográfica/documental alicerçada em autores como Boaventura Santos, Castells, Cappelletti, Capurro, Lojkine, Mattelart, Muñoz, Rifkin, Sadek, Saracevic, entre outros e que... (Resumo completo, clicar acesso eletrônico abaixo)
Résumé: La présence des technologies de l'information à la justice de l'État du Maranhão montre par un groupe de mesures qui devraient possibiliter une plus grande proximité du pouvoir judiciaire avec le citoyen, en perspective d'assister par les moyens virtuels d'informations juridiques, aux principes de transparence et du droit à l'information qui deviennent viables par l'accès à cette information. L'adoption de ces technologies permet la disponibilité en réseau, d'un groupe de services comme le suivi de procès; la recherche la base de la législation, doutrine et la prestation de services; l'utilisation du procès électronique, au delà de quelques outils sociaux ou de collaboration, lesquels possibilitent aux citoyens, aux acteurs du droit de globalisation sans sortir de chez eux, des bureaux, des foruns ou tribunaux. Cette nouvelle manière de prestation de services dans la répresentation d'une société en réseau ou d'une "Ciberculture" Judiciaire, est en train de présenter quelques aspects qui méritent être examinés par la Science de l'Information, comme la qualité de l'accès et la distribution de sujets juridiques en domaine pulic. On comprend que s'il y a un mouvement par le libre accès à la connaissance et l'information juridique, à Justice, cette-ci doit être en conditions d'égalité pour tous et pour toutes. On objecte, de cette manière, examiner et comprendre comment la présence et l'utilisation de la TI dans la distribuition de la Justice sont en train d'être accomplies. La réalité sociale qu'on choisie pour cette recherche, est de la Justice de l'État du Maranhão.
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