Dissertations / Theses: 'Max Scheler'

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Davis, Zachary D. "Max Scheler on becoming a political human being /." Available to subscribers only, 2006. http://proquest.umi.com/pqdweb?did=1240700391&sid=4&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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Ginetti, Emerson. "A crise dos valores éticos segundo Max Scheler." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/11839.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
This work aims to make an analysis of the crisis of ethical values while considering it to be a crisis of historical values, according to Ferdinand Max Scheler. There exists an explanation to the crisis, as well as a possible solution: the rescue of material ethics of objective values, which are shaped in configurations prevalent within modern man, lacking references capable of sustaining an ethic that will lead to perfect morality and its own achievement. Note that the crisis is marked by secularism, relativism and subjectivism in the axiological field. The current crisis gives a reversal in the hierarchy of values. This trend is the subordination of the highest to the lowest. This reversal in the hierarchy of values, according to Scheler, is motivated by the morale of those who are affected by "resentment" and "humanitarianism". Note that the need for sustained moral values is more stable and durable. Non-impregnated interests or subjective elaborations where the moral act is sustained by the paradigms presented by modernity. The highest values are subject to those associated with sensitivity to the matter. Thus, Scheler proposes his objectivist ethics as a possible replacement for subjectivism predominant in modern society, aspiring to something that sustains human life and work
O presente trabalho tem como objetivo tecer uma análise da crise dos valores éticos, considerando-a como uma crise de valores históricos, segundo o pensamento de Ferdinand Max Scheler. Há uma explicação da crise que também poderá ser ainda uma possível solução: o resgate de uma ética material dos valores objetivos, que não se molda nas configurações predominantes no seio do homem moderno, carente de referenciais capazes de sustentar uma ética que o conduza à perfeição moral e à sua própria realização. Nota-se que a crise é marcada pelo secularismo, relativismo e subjetivismo, no campo axiológico. Na crise atual dá-se uma inversão na hierarquia dos valores. Tal tendência é a subordinação dos valores mais altos aos mais baixos, passando, estes, a serem considerados superiores. Esta inversão na hierarquia dos valores, segundo Scheler, é motivada pela moral daqueles que se encontram acometidos pelo ressentimento e pelo humanitarismo . Nota-se a necessidade de uma moral sustentada por valores que sejam mais estáveis, duradouros, não impregnados de interesses ou elaborações subjetivas onde o ato moral, que deve orientar a conduta humana, é sustentado nos paradigmas apresentados pela modernidade. Os valores mais altos estão submetidos aos que estão ligados à sensibilidade, à matéria. Desse modo, Scheler propõe sua ética objetivista como possível substituto para o subjetivismo predominante na ética da sociedade moderna, aspirando-se a algo que sustente o ser e o agir humanos e dê razão aos mesmos

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Sander, Angelika. "Mensch - Subjekt - Person : die Dezentrierung des Subjekts in der Philosophie Max Schelers /." Bonn : Bouvier Verl, 1996. http://catalogue.bnf.fr/ark:/12148/cb37183733s.

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Cremer, Wolfgang. "Person und Technik : die phänomenologische Deutung der Technik in der Philosophie Max Schelers /." Idstein : U. Schulz-Kirchner, 1991. http://catalogue.bnf.fr/ark:/12148/cb35698514z.

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Reger, Joachim. "Die Phänomenologie als theologisches Erkenntnisprinzip Romano Guardini - Max Scheler /." Sankt-Ottilien : Eos Verl, 1999. http://catalogue.bnf.fr/ark:/12148/cb39003617q.

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Domenech, Théodora. "Phénoménologie et métaphysique dans la pensée de Max Scheler." Thesis, Montpellier 3, 2018. http://www.theses.fr/2018MON30069/document.

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Max Scheler développe une phénoménologie de l’affectivité fondée sur l’idée que l’amour est source de toute connaissance. L’amour, défini comme l’acte intentionnel par excellence, est un acte d’essence personnelle. Cette affirmation amène le philosophe à considérer comme une nécessité eidétique l’existence d’une personne infinie divine, un Dieu amour. Cela engendre deux questions : l’essence de la personne divine découle-t-elle de l’expérience intuitive fondée sur l’amour ? Ou bien, au contraire, l’amour ne peut-il être pensé comme fondement de la connaissance que d’après une représentation préalable de Dieu défini comme amour ? Notre recherche propose d’interroger, à partir de la position schelerienne, la possibilité de constituer une phénoménologie absolument neutre de tout présupposé métaphysique. Nous travaillons pour cela avec plusieurs concepts de métaphysique : réalisme ontologique, idéalisme subjectiviste, et Weltanschauung. Nous interrogeons dans un premier temps la pensée schelerienne à travers le prisme du débat généré par le tournant idéaliste de Husserl, en nous demandant si le personnalisme de Scheler peut être qualifié de réalisme et en quel sens. Nous étudions ensuite l’ensemble des axiomes religieux mobilisés par Scheler dans sa phénoménologie afin de mettre en évidence ce que nous appelons une théo-logique de sa conception de la logique phénoménologique. Nous examinons enfin la façon dont Scheler soumet rétrospectivement la phénoménologie à un regard critique, en cherchant à dégager ses présupposés métaphysiques implicites. Cela permet de comprendre pourquoi Scheler, dans la dernière période de ses recherches, abandonne la phénoménologie et considère sa nouvelle pensée comme une métaphysique nouvelle
Max Scheler’s phenomenological thinking is based on the idea that love is the source of all knowledge. Defined as the ultimate intentional act, love is an essentially personal act. This claim drives the philosopher to consider the existence of an infinite personal God – a loving God - as an eidetic necessity. This raises the following questions: does the essence of God arise from an intuitive experience grounded in love? Or is love conceived as the source of all knowledge according to an existing representation of God defined as love? Taking Scheler’s position on the matter as the guiding thread of my research, I examine the possibility of a phenomenology free from any metaphysical presupposition. To this end, several definitions of the term metaphysics will be examined: ontological realism, idealist subjectivism, and theological Weltanschauung. I first question Scheler’s thought through the prism of the debate surrounding Husserl’s idealist turn by asking whether his personalist phenomenology can be described as « realist » and if so, in what sense. Then I examine all the religious axioms that Scheler uses in his phenomenology to highlight what I call a « theo-logic », i.e. an implicit theological conception of phenomenological logic. Finally, I look at how Scheler criticizes phenomenology in the hope of revealing its implicit metaphysical presuppositions. My thesis thus sheds light on why Scheler, at the end of his life, decided to put phenomenology aside and to define his thinking in terms of a new metaphysics

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Volkmer, S?rgio Augusto Jardim. "O perceber do valor na ?tica material de Max Scheler." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2006. http://tede2.pucrs.br/tede2/handle/tede/2818.

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Este trabalho traz o resultado de uma investiga??o sobre a fundamenta??o gnosiol?gica e antropol?gica da ?tica material dos valores de Max Scheler, enfocando sobretudo a percep??o dos valores na sua chamada fase fenomenol?gica, cuja obra mais marcante ? O formalismo na ?tica e a ?tica material dos valores (1913-1916). Na dimens?o gnosiol?gica, a percep??o dos valores tem car?ter sentimental ou emocional, ou ainda dito afetivo. Isto significa que o esp?rito tem atos de intui??o que n?o se limitam aos atos da consci?ncia intelectiva. Os atos de perceber sentimental s?o atos intencionais pelos quais o valor se d? de modo imediato para o esp?rito. A consci?ncia intelectiva somente tem acesso ao valor de modo mediado. O saber emocional ou afetivo ? anterior ao conhecer intelectivo. ? o que d? a este seus objetos. Isto se ap?ia em novas perspectivas antropol?gicas. A antropologia de Max Scheler sepulta de vez o puro idealismo racionalista. O ser conhecedor ? um ser vivente. Trata-se de uma vis?o de homem que mant?m o p? na mat?ria mesma da vida, nos impulsos da natureza, nas v?rias esferas de ser que o constituem, sem ser naturalista: a esfera do ser vivente em geral, a esfera animal, a esfera da comunidade, e a esfera do esp?rito, o diferencial pelo qual o homem se constitui como pessoa. A pessoa ? centro espiritual de atos ligado ? dimens?o do vivente, ser livre que pode e deve transitar entre as suas esferas constituintes, ?s quais est?o relacionados os valores. Voltando assim ? ?tica, da mesma forma que na antropologia a id?ia de esferas hier?rquicas aponta para uma superioridade dos valores menos relativos ao que ? contingente, superando assim tanto a ?tica idealista quanto a empirista, e fazendo sobressair o valor absoluto da pessoa. O ato bom ? o que vai al?m da boa inten??o, e realiza concretamente um bem no mundo. O bem maior ? a realiza??o da pessoa.

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Volkmer, Sérgio Augusto Jardim. "O perceber do valor na ética material de Max Scheler." Pontifícia Universidade Católica do Rio Grande do Sul, 2006. http://hdl.handle.net/10923/3560.

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Este trabalho traz o resultado de uma investigação sobre a fundamentação gnosiológica e antropológica da ética material dos valores de Max Scheler, enfocando sobretudo a percepção dos valores na sua chamada fase fenomenológica, cuja obra mais marcante é “O formalismo na ética e a ética material dos valores” (1913-1916). Na dimensão gnosiológica, a percepção dos valores tem caráter ‘sentimental’ ou ‘emocional’, ou ainda dito ‘afetivo’. Isto significa que o espírito tem atos de intuição que não se limitam aos atos da consciência intelectiva. Os atos de perceber sentimental são atos intencionais pelos quais o valor se dá de modo imediato para o espírito. A consciência intelectiva somente tem acesso ao valor de modo mediado. O saber emocional ou afetivo é anterior ao conhecer intelectivo. É o que dá a este seus objetos. Isto se apóia em novas perspectivas antropológicas. A antropologia de Max Scheler sepulta de vez o puro idealismo racionalista. O ser conhecedor é um ser vivente. Trata-se de uma visão de homem que mantém o pé na matéria mesma da vida, nos impulsos da natureza, nas várias esferas de ser que o constituem, sem ser naturalista: a esfera do ser vivente em geral, a esfera animal, a esfera da comunidade, e a esfera do espírito, o diferencial pelo qual o homem se constitui como pessoa. A pessoa é centro espiritual de atos ligado à dimensão do vivente, ser livre que pode e deve transitar entre as suas esferas constituintes, às quais estão relacionados os valores. Voltando assim à ética, da mesma forma que na antropologia a idéia de esferas hierárquicas aponta para uma superioridade dos valores menos relativos ao que é contingente, superando assim tanto a ética idealista quanto a empirista, e fazendo sobressair o valor absoluto da pessoa. O ato bom é o que vai além da boa intenção, e realiza concretamente um bem no mundo. O bem maior é a realização da pessoa.

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Wilwert, Patrick. "Philosophische Anthropologie als Grundlagenwissenschaft? Studien zu Max Scheler und Helmuth Plessner." Würzburg Königshausen & Neumann, 2008. http://d-nb.info/992262607/04.

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Uram, Jozef. "Persona e comunità nel pensiero di Max Scheler ed Edith Stein /." Roma, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000254117.

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Kruse-Ebeling, Ute. "Liebe und Ethik : eine Verhältnisbestimmung ausgehend von Max Scheler und Robert Spaemann /." Göttingen : V&R unipress, 2009. http://d-nb.info/991396154/04.

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Kruse-Ebeling, Ute. "Liebe und Ethik eine Verhältnisbestimmung ausgehend von Max Scheler und Robert Spaemann." Göttingen V & R Unipress, 2008. http://d-nb.info/991396154/04.

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Kirihara, Takahiro. "Verbindung freier Personen zum Begriff der Gemeinschaft bei Kant und Scheler." Würzburg Königshausen & Neumann, 2006. http://d-nb.info/992262496/04.

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Klaus, Leila Rosibeli. "A ABORDAGEM FENOMENOLÓGICA DA ANTROPOLOGIA FILOSÓFICA: PESSOA E ESPÍRITO EM MAX SCHELER." Universidade Federal de Santa Maria, 2014. http://repositorio.ufsm.br/handle/1/9135.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The work s objective relies mainly on the reading of Scheler s Philosophical Anthropology, to bring up the theme about the problem of man from phenomenological approaches. We attempt to develop Scheler s philosophical perspective through the phenomenological method, which is established mainly by Husserl. The contributions on this philosopher concept of intuition were decisive to the elaboration of Schelerian ethics, but especially to the Philosophical Anthropology. Scheler s concern about the human phenomenon demands a renewed metaphysics. In search of the human being s unity, the Scheleriansmetaphysics together with the phenomenology, rewrite man s essentiality. From that, the man, as person in the world, owns a peculiar structure, namely, the spirit. In turn, this concept grants to Scheler s Philosophical Anthropology the metaphysical leap from the concrete sphere to the transcendental sphere. In order to sustain the thesis concerning the phenomenological method present in the metaphysics of Scheler s Philosophical Anthropology, we start from a historic-conceptual contextualization of Scheler s Philosophical Anthropology. Posteriorly, a more focused analysis will be made of Scheler s more metaphysical thesis, to place the issue of the philosopher s phenomenological affiliation. The main work here analyzed is The Position of Man in the Cosmos (1928). Adjuvant works such as The Ethics and Ideas I, by Husserl, proved importance to the research.
O objetivo da pesquisa se baseia, sobretudo, na leitura da Antropologia Filosófica de Scheler, para trazer à tona o tema acerca do problema do homem a partir de abordagens fenomenológicas. Procuramos desenvolver a perspectiva da filosofia de Scheler através do método fenomenológico, o qual é instituído, principalmente, por Husserl. As contribuições acerca do conceito de intuição deste filósofo foram decisivas para a elaboração da ética scheleriana, mas, em especial, para a Antropologia Filosófica. A preocupação de Scheler com relação ao fenômeno humano exige uma metafísica renovada. Em busca da unidade do ser humano a metafísica scheleriana, juntamente com a fenomenologia, reescrevem a essencialidade do homem. A partir disso, o homem, enquanto pessoa no mundo, possui uma estrutura peculiar, a saber, o espírito. Este conceito, por sua vez, concede à Antropologia Filosófica de Scheler o salto metafísico da esfera concreta para a esfera transcendental. A fim de sustentar a tese acerca do método fenomenológico presente na metafísica da Antropologia Filosófica de Scheler, partimos de uma contextualização histórico-conceitual da Antropologia Filosófica de Scheler. Posteriormente,faremos uma análise mais detida das teses mais metafísicasde Scheler, para, finalmente, colocar a questão da filiação fenomenológica do filósofo. A principal obra aquianalisada é A Posição do Homem no Cosmos(1928). Obras auxiliares como A Ética, bem como Ideias I de Husserl, também mostraram-se importantes para a pesquisa.

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Willcutt, Zachary. "Prolegomena to an Ethics: Ontologizing the Ethics of Max Scheler and Emmanuel Levinas." Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109098.

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Thesis advisor: Richard Kearney
This dissertation investigates the possibility of a renewed phenomenological ethics that would ground ethics in the structure of lived experience, so that daily existence is ethically informative and the good is located in the concrete, heartfelt affairs of dwelling in the world with others. Thus far, phenomenological ethics has been deeply influenced by the two schools of Max Scheler’s value ethics and Emmanuel Levinas’ alterity ethics, both of which I argue share a fundamental point of contact in what I am calling Deep Kantianism. That is, phenomenological ethics has been haunted by Immanuel Kant’s non-phenomenological divide between nature and freedom, being and goodness, ontology and ethics. In response, I will suggest a new point of departure for phenomenological ethics beginning with the originary unity of being and goodness as revealed by the love that moves the self beyond herself toward her ground in the other person. Chapter One seeks to establish and identify the problem of Deep Kantianism, or explain what exactly Deep Kantianism is according to its origins. Kant begins his ethics with Hume’s assumption that being and goodness, is and ought, are separate. The implications of this divide threaten to reduce being to bare being without ethical import and to convert the good into an abstract shadow that is irrelevant to the situations of daily life. Chapter Two examines how Scheler in his value ethics shows against Kant that the ethical is only experienced by a being with a heart. The source of normativity is revealed and known through affectivity. However, this insight is troubled by Scheler’s distinction between values and bearers of value that repeats the Kantian distinction between nature and freedom, respectively. Chapter Three focuses on Scheler’s prioritization of love as the fundamental affect of the heart and person in its moving the person outside of herself, a movement that constitutes the person as such. However, this love turns out to not be for the sake of the person but for the value-essence that she bears, again placing the ethical with Kant outside of the realm of Being. Chapter Four begins with Levinas’ discovery that ethics is constituted by the relation to the Other, an ethical relation that is the first relation before any ontological relation, indicating that the self is responsible for the Other. Yet Levinas here is haunted by Deep Kantianism in his denigration of affectivity, which for him is an egoist return to the self that excludes the Other. Chapter Five argues that Levinas’ ethics is permeated by an abyssal nothingness that is exhibited in the destitution of the Other in Totality and Infinity and the passivity of the self in Otherwise than Being. The nothingness that permeates the ethical relation hints at the necessity of a return to the ontological, suggesting that ontology is not, as Levinas maintains following Kant, devoid of ethical implications. Chapter Six turns to Martin Heidegger in his retrieval of a pre-Kantian pathos through his readings of Augustine and Aristotle. This pathos suggests that affectivity is always already oriented toward the things and persons of the world in a way that reveals what is conducive and detrimental to one’s Being, implying a notion of what is good and bad for one’s Being, which Heidegger leaves undeveloped. Chapter Seven conducts a phenomenology of the ground of ethics that is informed by the discoveries made by Scheler, Levinas, and Heidegger. The self begins as constituted by a nothing, demanding that it move outside of itself in the exteriorization of love. This exteriorization directs the self to the concrete other person, the thou, who is revealed to be both the Good and Being as the proper end of love, indicating that the self is constituted by Being-for-the-Other
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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MELLO, MICHELL ALVES FERREIRA DE. "DAS MITGEFÜHLSPHÄNOMEN NACH MAX SCHELER: EINE FRAGE NACH DER PHILOSOPHISCHEN BEGRÜNDUNG DIESES PHÄNOMENS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=10796@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
Das Mitgefühlsphänomen wird von Max Scheler philosophisch analisiert, beschreibt und begrenzt. Im philosophischen Sinne bedeutet Mitgefühl oder Sympathie die Empfindungsmitteilbarkeit der zwei oder mehreren Personen nach gleichen Qualität und Quantität, ohne das Individuumsbewusstsein zu reduzieren. Der Zweck ist hier diese Analyse vorzustellen, durch den folgenden Punkte: eine Begriffserklärung als Einführung; die Analyse- und Beschreibungsvorstellung von den Mitgefühls- und den Intersubjektivitätsbegriffs, die auf die liegenden Gründe besteht; eine Begründung der apriorischen Intersubjektivität mit der Hilf von Gedanken Kants, besonders der Kritik der Urteilskraft. Es geht hier besonders um die subjektive allgemeine Mitteilbarkeit der Vorstellungsart in einem Geschmacksurteil. Die Intersubjektivität erscheint nicht als a priori in Kant, aber sie kann als eine Solche gedacht werden, denn sie gründet sich auf subjektiven Elementen des Subjekts. Diese lassen die Erkenntnis eine universale Gültigkeit haben. Bei Scheler wird das Mitgefühl als etwas Universales und Notwendiges vorgestellt und es ist nur möglich, wenn man die Sympathie in Duwelt betrachtet. Das von Scheler Mitgefühlsbeschreibung richtet sich dann auf eine allgemeine Struktur des emotionalen Lebens als Möglichkeitsbedingung für die Mitteilbarkeit der Gefühle im Menschen.
O fenômeno da simpatia é objeto de análise filosófica de Max Scheler, que o descreve e delimita: a simpatia propriamente dita se dá quando duas ou mais pessoas compartilham uma mesma percepção em qualidade e quantidade idênticas, sem que diminua o grau de consciência dos sujeitos. O objetivo aqui é apresentar essa análise, através dos seguintes pontos: primeiro, uma propedêutica ao tema como elucidação conceitual do pensamento de Scheler; em seguida, a apresentação da análise do fenômeno e do conceito da intersubjetividade, que seria o fundamento para a simpatia; depois, uma fundamentação para a intersubjetividade a priori especialmente por meio de uma aproximação ao pensamento de Kant, sobretudo à parte da comunicabilidade universal do juízo estético da Crítica da faculdade do Juízo. A intersubjetividade não aparece como a priori em Kant, mas pode ser pensada indiretamente como tal devido aos elementos subjetivos do sujeito. Em Scheler, a simpatia é apresentada como um fenômeno universal e necessário, exigindo um fundamento também universal e necessário; e somente será possível abordá-lo a nível do mundo intersubjetivo. Desse modo, a descrição da simpatia feita por Scheler remete a uma estrutura geral da vida emotiva pura para todos os sujeitos como condição de possibilidade para sua efetivação entre os indivíduos.

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Jandira, Varela de Araújo Luiza. "Personalismo ético e trabalhado em Max Scheler como fundamentos de uma ética social." Universidade Federal de Pernambuco, 2005. https://repositorio.ufpe.br/handle/123456789/6377.

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A dissertação, apoiada na antropologia scheleriana, tem como intuito verificar o personalismo e o trabalho apontados para o âmbito metafísico, assim entendido por Max Scheler, em que se dá a passagem do homem do estado de natureza para o estado cultural. Parte-se da investigação dos conceitos de pessoa e ato, conduzida pelo nosso autor sob o enfoque fenomenológico de Edmund Husserl, e a sua relação com a cultura, tendo a filosofia do trabalho como fio condutor. Pontuamos, também, as concordâncias e divergências que são apontadas, primeiro, entre Scheler e Ernst Cassirer quanto a ato e sentido como correlativos da cultura; e, segundo entre Scheler e o entendimento de ato e potência por Tomás de Aquino no qual é ressaltada a relação entre ser e essência. É nesse ponto que, antropologicamente, foi observado que se instala uma possível correspondência da atividade POIÉTICA, a partir de registros de Aristóteles principalmente na ÉTICA A NICÔMACO e na METAFÍSICA, com a moderna noção do trabalho. Nosso enfoque situa-se neste horizonte e percorremos o caminho da Filosofia do Trabalho scheleriana no sentido daquele âmbito metafísico em que, pragmaticamente, o homem realiza a passagem de um estado (natureza) a outro (cultura) e tentar compreender como esse homem, ao realizar essa compenetração espírito e vida, torna-se pessoa que existe exclusivamente na realização de seus atos. Registramos, por fim, a possibilidade acenada pelo filósofo da passagem de uma metafísica de âmbito fenomenológico-eidético para uma metafísica que se pode denominar de prático-poiética, a partir da sua contribuição à teoria da percepção em que integra os princípios pragmáticos e fenomenológicos

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Vucht, Tijssen Bertje Elisabeth van. "Uit de ban van de rede : een confrontatie tussen de cultuur- en kennissociologische visies van Max Scheler en Max Weber /." Utrecht : Instituut voor culturele antropologie, 1985. http://catalogue.bnf.fr/ark:/12148/cb35488160g.

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Proefschrift--Sociale wetenschappen--Utrecht--Rijksuniversiteit, 1985.
Mention parallèle de titre ou de responsabilité : Lösung aus dem Bann der Vernunft : eine Konfrontation zwischen der kultur- und wissenssoziologischen Auffassung von Max Scheler und Max Weber. Résumé en allemand. Bibliogr. p. 376-394. Index.

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Bonneton, Jean-Philippe. "La connaissance de la personne dans "Wesen und Formen der Sympathie" de Max Scheler." Lyon 3, 1989. http://www.theses.fr/1989LYO31011.

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La phenomenologie de scheler veut mettre en evidence des a priori materiels accessibles a une intuition emotionnelle. Ce sont les essences (homme, vie, monde, personne etc) et les valeurs superieures : le beau, le droit, le sacre, les valeurs morales, accessibles a la "raison du coeur" de pascal. La personne est ce qui accede a de telles valeurs et les aime, y compris dans autrui. La sympathie n'est connaissance d'autrui et n'a de valeur morale qu'a cette condition. De la on passe du microcosme (valeurs et essences recues personnellement) au macrocosme de l'humanite comme essence et valeur. Mais le macrocosme est aussi le monde divin. De sorte que l'humanite, se realisant elle-meme, realise aussi l'essence divine et la devoile. Par la aussi se cree l'univers des personnes respectant a la fois leur originalite et la valeur de leur unite dans l'espace et dans le temps
The phenomenologie of scheler wants tr bring out some material a priori principles that can be grasped by emotional intuition. These are the essences (man, life, the world, the person etc) and the superior values : the beatiful, the right, the sacred, the moralvalues, which can be grasped by what pascal calls "the reason of the heart". The "person" (the individual) is what has access to such values and loves them, including in other people. Only on that condition can empathy lead to the knowledge of others and assume a moral significance. From that point, we pass on from the microcosm (values and essences such as they intuitively perceceived by the individuals) to the macrocosm of mankind as an essence and a value. But the macrocosm is also the divine world. So that mankind, by fulfiling itself, also fulfils the divine essence and discloses it. The same process generates the universe of individuals, which respects both their specifiety ant their unity in space and time

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Lin, Chien-Fu. "Love in education : a philosophical examination with special reference to the phenomenology of Max Scheler." Thesis, University College London (University of London), 1997. http://discovery.ucl.ac.uk/10019763/.

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My two main purposes in this thesis are to clarify the essential meanings of love and to understand how central it is in educational activities aimed at the cultivation of the person. This thesis consists of three main parts and has nine chapters. Attention in Part I is focused on the exposition of Plato's eros, Aristotle's philia, Christian agape, Confucian love, Hume's indirect passion of love, Butler's self-love and Kant's practical love. It is shown that the significance of love in human life includes the pursuit of knowledge and wisdom, the unfolding of human nature, the establishment of friendship in human relationships, and openness to transcendental objects. In Part II, referring to the phenomenology of Max Scheler, it is pointed out that the person-as-lover is the one with his own unique ordo amoris, the order or ordering of love. Meanwhile, it is in the continuous movement of heart that the individual's ordo amoris determines whether he/she becomes a genuine lover in manifesting pre-reflective life as well as reflective life, forming second-order desires and volition as well as first-order desires, establishing subject-subject relations as well as subject-object relations with others, being an intentional self rather than an ecstatically immersed self, performing social acts as well as singularizing acts, possessing situation-intuiting capacity as well as means-end calculating capacity, all of which are highly relevant to the formation of the ethos in a given historical period. In Part III, the central position of love in education is indicated in terms of the investigation of love and autonomy, the education of the emotions, and the pedagogical relationship and pedagogical love. It is suggested that fundamentally educational activities should be based on pedagogical love; on this basis the pedagogical relationship can prevent authority in education from becoming the pure use of power and make possible the development of ordo amoris in pupils.

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Glazinski, Rolf. "Zur Philosophie und Psychopathologie der Gefühle bei Max Scheler und Kurt Schneider : systematische und historische Überlegungen /." Köln : [s.n.], 1997. http://catalogue.bnf.fr/ark:/12148/cb39248850g.

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Gould, Christina Marie. "On the Interpenetration of Nature and Spirit: A Loving Relationship with the Earth and Our Natural Environment." OpenSIUC, 2011. https://opensiuc.lib.siu.edu/dissertations/434.

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In this dissertation I examine our relationship with the Earth and our natural environment by clarifying what it means to be human. I do this by looking at the interpenetration of spheres of being or philosophical anthropology to articulate how the human being is the dynamic meeting point of life and spirit. In this interpenetration of life and spirit, the task of the human being as loving flashes forth. On the basis of this task, it is possible to realize a loving relationship with the Earth and our natural environment that is not based on domination or use. To understand further how we are situated in relation to the earth and our natural environment, I discuss shortcomings of both the conservation and deep ecology movements. I also discuss problems with traditional philosophical anthropologies to highlight how some of these presuppositions have been incorporated into our relationship with the earth and our natural environment. To illuminate how life and spirit are enmeshed in one another, I describe Nicolai Hartmann's new ontology and Edmund Husserl's regional ontology as well as Scheler's philosophical anthropology since all of these philosophers ground their reflections in experience. However, since Scheler grounds being human in loving, his approach is unique and not only resolves the supposed dualism between life and spirit but gives us a fresh outlook on the responsibility inherent to being human. This opens the possibility for living a loving relationship with the earth and our natural environment.

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Miguel, Maiara R?bia. "O modelo religioso e a experi?ncia religiosa da comunidade mateana: uma an?lise ? luz de Max Scheler." Pontif?cia Universidade Cat?lica de Campinas, 2016. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/966.

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Pontif?cia Universidade Cat?lica de Campinas ? PUC Campinas
This study aims to analyze the influences that a religious model has on a religious community, stablishing a correlation between Max Scheler?s conception of religious model, ethical progress and religious experience with the bible text Sermon on Mount, specially, the Antitheses (Mt 5, 17-48) and the Lord?s Prayer ritual orientation. With this purpose, in this study is made a research to identify the religious model from Matthew?s community to understand the powerful influence to the construction of the meanings in the social world of this community. This study was possible approaching Max Scheler?s phenomenological works to contextualize the religious model, religious experience and ethical progress concepts. As well as, it was necessary to go deep in historical, social and exegetical aspects from Matthew?s bible text. It was necessary to enable the correlation method associated to the Matthew?s bible text phenomenological analyses to apply Scheler?s horizon to the bible reality, to answer what is the relation between a religious model and religious experience in the community from the Matthew?s bible text.
O presente trabalho tem o prop?sito de analisar as for?as de influ?ncia que o modelo religioso exerce em uma comunidade religiosa. Isso se fundamenta a partir da correla??o estabelecida entre a conceitua??o de modelo religioso, progresso ?tico e experi?ncia religiosa ao mundo social apreendido do texto b?blico o Serm?o da Montanha. A an?lise ter? como objeto a releitura do texto o Serm?o da Montanha, localizado no Evangelho de Mateus, em espec?fico, as Ant?teses (Mt 5.17-48) e a orienta??o ritual?stica do Pai-Nosso (Mt 6.5-15), ? luz do pensamento de Max Scheler. Partindo desse prop?sito, busca-se identificar o modelo religioso da comunidade mateana e compreender a for?a de influ?ncia desse modelo nos significados do mundo social dessa comunidade. O arcabou?o conceitual foi constru?do tendo como base obras do per?odo fenomenol?gico de Max Scheler para contextualiza??o dos conceitos de modelo religioso, progresso ?tico e experi?ncia religiosa. Foi necess?ria a constru??o de uma abordagem cr?tica dos aspectos hist?ricos, sociais e exeg?ticos da per?cope mateana. Por isso, foi poss?vel, a partir do m?todo da correla??o associado ? an?lise fenomenol?gica do Evangelho de Mateus, aplicar o horizonte conceitual scheleriano ? realidade dos vers?culos b?blicos, a fim de responder qual a rela??o entre modelo religioso e experi?ncia religiosa da comunidade mateana.

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FONSECA, Yuri Ikeda. "O formalismo no direito e a ética dos valores: teoria dos valores em Hans Kelsen e Max Scheler." Universidade Federal do Pará, 2018. http://repositorio.ufpa.br/jspui/handle/2011/10153.

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A filosofia dos valores (Wertphilosophie), surgida no contexto das investigações neokantianas da Escola de Baden no final do século XIX, é uma abordagem teórica focada no estudo do fenômeno chamado valor. No primeiro capítulo deste trabalho, utilizando metodologia de história das ideias, são tratadas a ética formalista de Immanuel Kant, origem da filosofia dos valores nas teorias de Franz Brentano e dos neokantianos Hermann Lotze, Wilhelm Windelband, Heinrich Rickert e Emil Lask, bem como a divisão da teoria dos valores em uma vertente objetivista e uma vertente subjetivista, procurando demonstrar que prevaleceu esta última por influência das concepções sobre valores de Friedrich Nietzsche. No segundo capítulo, abordam-se, representando a visão subjetivista, a ideia de Max Weber de neutralidade axiológica (Wertfreiheit) das ciências e o formalismo jurídico de Hans Kelsen, sustentado por uma teoria dos valores subjetivista e cética. Apresenta-se também o argumento de Carlos Santiago Nino contra a ideia, defendida por Kelsen, de que apenas uma concepção relativista de valores poderia promover os ideais democráticos de tolerância. O terceiro capítulo dedica-se, após uma breve consideração sobre fenomenologia de Edmund Husserl, aos argumentos de Max Scheler contra o formalismo ético kantiano para sustentar uma axiologia objetivista a partir da noção de que os valores são conteúdos materiais cognoscíveis a priori e, portanto, aptos a fundamentar uma ética não-formal. Conclui-se que, embora a fundamentação de Scheler seja problemática ao considerar o conhecimento dos valores como uma função das emoções e não da razão, por outro lado sua formulação do a priori e de um âmbito de axiologia pura com regras semelhantes às da lógica viabilizam objeções aos pressupostos da axiologia subjetivista.
The philosophy of values (Wertphilosophie), appearing in the context of the neo-Kantian investigations of the School of Baden in the late 19th Century, is a theoretical approach focused on the study of the phenomenon called value. The first chapter of this work, with the methodology of a history of ideas, discusses the formalist ethics of Immanuel Kant, the origin of the philosophy of values in the theories of Franz Brentano and neo-Kantians Hermann Lotze, Wilhelm Windelband, Heinrich Rickert and Emil Lask, and the division of the theory of values into an objectivist strand and a subjectivist one, trying to demonstrate that the latter has prevailed due to the influence of Friedrich Nietzsche's conceptions of values. The second chapter deals with Max Weber's idea of axiological neutrality (Wertfreiheit) of the sciences and Hans Kelsen's legal formalism, which is supported by a subjectivist and skeptical theory of values, both representing the subjectivist view. It is also presented Carlos Santiago Nino’s argument against the idea, defended by Kelsen, that only a relativistic conception of values could promote the democratic ideals of tolerance. The third chapter is dedicated, after a brief comment on Edmund Husserl's phenomenology, to Max Scheler's arguments against Kantian ethical formalism to support an objectivist axiology based on the notion that values are material contents that can be known a priori and are, therefore, capable of substantiating a nonformal ethic. It is concluded that, though Scheler’s statement of grounds is problematic in considering the knowledge of values as a function of emotions, not of reason, on the other hand his formulation of the a priori and of a scope of pure axiology with rules similar to those of logic facilitate objections to the presuppositions of the subjectivist axiology.

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Lu, Yinghua. "The Heart Has Its Own Order: The Phenomenology of Value and Feeling in Confucian Philosophy." OpenSIUC, 2014. https://opensiuc.lib.siu.edu/dissertations/959.

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This dissertation proposes a phenomenological investigation into value and feeling in classical and "neo-" Confucianism, particularly in the works of Mencius and Wang Yangming, in light of the German phenomenologist Max Scheler's clarification of human experience and theory of value. The phenomenological method and attitude, which seek essence by resorting to concrete personal and interpersonal experience rather than relying on the presuppositions of conceptual systems, offers a fresh and insightful perspective from which to examine the experiential pattern of morals in Confucian tradition. In order to illustrate how moral feelings and values establish each other, I examine the feeling-value correlations of love, sympathy and ren, shame and righteousness, respect and ritual propriety, and approval and wisdom, developed from Mencius' discussion on four initial moral emotions. This work not only clarifies the optimal experience of moral feelings, but also points out the concrete contents of what Wang Yangming calls the pure knowing of Heavenly principle. This phenomenological presentation of Confucian values, especially as mediated by Wang with some clarification through Scheler's thought, opposes both the dogmatic and relativist conceptions of principle (li) and the abstract interpretations of "pure knowing" (liang zhi) as having no concrete content, and thus it is relevantly applicable in directing our moral lives. The clarification of experience in different traditions is significant for research in both phenomenology and Chinese philosophy, and the experiential analysis made possible by this approach offers greater possibilities for mutual understanding among various cultures in the world.

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Ng, Wai Hang. "Die Leidenschaft der Liebe Schelers Liebesbegriff als eine Antwort auf Nietzsches Kritik an der christlichen Moral und seine soteriologische Bedeutung." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2008. http://d-nb.info/991781678/04.

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Acárate, Coronel Luz María. "Entre el amor y la sospecha: la persona como fundamento de la ética según Scheler y Ricoeur." Bachelor's thesis, Pontificia Universidad Católica del Perú, 2013. http://tesis.pucp.edu.pe/repositorio/handle/123456789/5305.

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El movimiento fenomenológico fundado por Husserl a inicios del siglo XX, cuya exigencia frente al positivismo de la época se expresaba en un “ir a las cosas mismas” y “salvar al hombre de ser simple hombre de hechos”, encuentra desarrollos distintos en Scheler y Ricoeur, cuyas concepciones de fenomenología pueden ser entendidas como dos herejías husserlianas. Si bien para ninguno la fenomenología era toda la filosofía, la adoptaron en sus concepciones filosóficas entendiéndola o como una actitud o como un método de fundamentación que apela a la experiencia de la evidencia, la cual requiere de una labor de explicitación. En el marco de sus concepciones de fenomenología, ambos desarrollaron propuestas éticas cuyo fundamento es la persona, la cual es comprendida como una estructura: ya sea, como en el caso de Scheler, una estructura de actos, un ordo amoris, que instancia e individualiza una jerarquía a priori y objetiva del valor, o, como en el caso de Ricoeur, una estructura lingüística ternaria (soi-mêmecomme un autre), que da cuenta de la mediación que instaura, en la subjetividad, la hermenéutica de la sospecha. El lugar protagónico de la persona en sus propuestas y la necesidad de la explicitación de la evidencia nos permiten pensar en un posible diálogo entre ambos. Dicho diálogo nos da tanto la posibilidad de tratar las inversiones axiológicas de relevancia ética, que decantan en una subordinación del valor de la persona frente a otros valores, como la posibilidad de pensar, desde nuestros autores, la importancia actual de una antropología filosófica de orientación fenomenológica.
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Peraza, Herrera Yail Angela. "La sympathie comme révélation de la valeur d'autrui : intersubjectivité, affectivité et axiologie chez Max Scheler dans Nature et formes de la sympathie." Master's thesis, Université Laval, 2018. http://hdl.handle.net/20.500.11794/29753.

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L’objectif de ce mémoire est de dégager la conception de Scheler à propos de la sympathie et de l’amour développée dans Nature et formes de la sympathie. Plus précisément, nous visons à montrer avec l’auteur que, contrairement à ce que proposent les théories psychologiques, lesdits sentiments constituent des actes purs émergeant d’une dimension supérieure, métempirique de l’homme, leur fonction étant de saisir certaines qualités également à caractère pur : les valeurs portées par ceux qui font l’objet de notre sympathie et de notre amour. Afin de mener à terme notre projet, notre premier chapitre abordera les conditions de base pour la rencontre intersubjective, thème sous-jacent de tout l’ouvrage. Nous montrerons alors que cette dernière est fondée sur deux actes à caractère eidétique : la conscience de l’altérité au sens général et la perception d’un autre au sens concret. Néanmoins, étant donné que cela n’est que le début du lien avec autrui, notre deuxième chapitre présentera –suite à la critique des théories psychologiques de la sympathie- la hiérarchie schelerienne des sentiments sympathiques, actes supérieurs à la perception. Ici nous expliquerons que c’est la sympathie dite « Mitgefühl », en tant que saisie affective de la valeur de l’existence psychique d’autrui, qui élève la rencontre à un niveau ontologique et éthique-axiologique plus haut. Or, Scheler défendra que le sommet de ladite rencontre se trouve dans l’acte de l’amour, sujet de notre troisième chapitre. Ainsi, une fois que nous aurons réfuté les perspectives psychologiques sur ce sentiment, nous décrirons les types scheleriens d’amour ainsi que leurs correspondances axiologiques. Notre cheminement conclura en montrant que l’amour spirituel, en visant la valeur de la personne spirituelle d’autrui, est le seul capable de mener la rencontre interhumaine à sa perfection morale.

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Boczek, Macon W. "The Methodology of Phenomenological Realism in The Acting Person by Karol Wojtyla." Kent State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=kent1353964294.

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Hackermeier, Margaretha. "Einfühlung und Leiblichkeit als Voraussetzung für intersubjektive Konstitution zum Begriff der Einfühlung bei Edith Stein und seine Rezeption durch Edmund Husserl, Max Scheler, Martin Heidegger, Maurice Merleau-Ponty und Bernhard Waldenfels." Hamburg Kovač, 2007. http://d-nb.info/989238547/04.

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Hackermeier, Margaretha. "Einfühlung und Leiblichkeit als Voraussetzung für intersubjektive Konstitution : zum Begriff der Einfühlung bei Edith Stein und seine Rezeption durch Edmund Husserl, Max Scheler, Martin Heidegger, Maurice Merleau-Ponty und Bernhard Waldenfels /." Hamburg : Kovač, 2008. http://d-nb.info/989238547/04.

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Schneider, Gabriele. "Wertelite und Macht." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2002. http://dx.doi.org/10.18452/14920.

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Die Dissertation ist dem politischen Denken Max Schelers gewidmet. Die Darstellung und Analyse von Schelers politischem Denken zwischen Kaiserreich und Weimarer Republik ist um die zentralen Begriffe Wert und Elite strukturiert. Schelers Bemühen um eine Stabilisierung der politisch-gesellschaftlichen Verhältnisse mit metapolitischen Mitteln ist das Resultat seiner Zeitdiagnostik. Er warnt angesichts der Entwicklung zu einer individualistischen Gesellschaft vor den damit einhergehenden Dissoziierungstendenzen. Seine Überlegungen zur Elite ziehen sich wie ein roter Faden durch sein Werk und prägen sein Politikverständnis. Durch die synchrone und diachrone Darstellungsweise wird der Umkreis jener elitetheoretischer Erörterungen einbezogen, die bis heute der Ausgangspunkt mancher Diskurse bilden. Entgegen der Tendenz den komplexen Elitebegriff der stratifizierten Gesellschaft, in der Macht-, Funktions- und Wertelite koinzidierten, auf seine funktionale Komponente zu reduzieren, in der Funktion und Leistung von Werten und Orientierung entkoppelt werden, hält Scheler an dem komplexen Elitebegriff fest und erklärt insbesondere die Bedeutung von Wertvermittlung und Sinnstiftung zum Nukleus seines Elitebegriffs.
This dissertation is dedicated to Max Scheler's political thinking. The representation and analysis of Scheler's political thinking between German Empire and Weimar Republic is structured around the central concepts of value and elite. Scheler's endeavour to stabilize the political and social conditions by meta-political means comes as the result of his time-diagnosis warning of dissociation tendencies that come along with the development towards an individualistic society. Reflections on elite is the central theme of his work and mark his concept of politics. The synchronic and diachronic reprensentation involves the vicinity of those theoretical elite discussions that even today form the basis of some discourses. Contrary to the tendency to reduce the complex elite concept of stratified society, in which elite of power, function and value coincided, to its functional component, in which function and performance are being uncoupled from value and orientation, Scheler sticks to the complex concept of elite and particularly emphasizes the meaning of imparting value and sense as the nucleus of his elite term.

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Suramy, Aude. "La voie de l’amour, Une interprétation de Personne et acte de Karol Wojtyla, lecteur de Thomas d’Aquin." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040010.

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La thèse que nous proposons aboutit à une interprétation de l’ouvrage philosophique de Karol Wojtyla qu’est Osoba i czyn ou enfrançais Personne et acte. Dans sa préface, l’auteur présente cet essai non seulement issu de ses travaux concernant Max Scheler,mais également né d’une interrogation jaillie « dans l’esprit de celui qui » le rédigeant « étudia alors saint Thomas ». La présenteétude de ce texte phénoménologique tâche de comprendre un tant soit peu le lecteur de Thomas d’Aquin qui élabore cet ouvrage.Les écrits qui sont les témoins de l’histoire philosophique de Wojtyla et concernent tant Jean de la Croix ou Max Scheler queThomas d’Aquin, aident à comprendre l’auteur de Personne et acte. Leur examen ainsi que celui de ce dernier essai conduisent àrendre compte de l’importance de l’amour qui est seulement évoqué au terme du texte. Pour Wojtyla, la mystique de Jean de laCroix, dans laquelle l’amour joue un rôle primordial, est radicalement conforme à la doctrine thomasienne. Cette dernière se trouvealors enrichie par une prise en compte de la réalité en tant qu’elle est vécue par le sujet. Dans la phénoménologie schelerienne, quitend à manifester la personne dans l’amour, Wojtyla apprécie à nouveau cette considération de l’expérience qui manquait àThomas d’Aquin. Mais il remarque que l’émotionnalisme de Scheler conduit à une erreur résultant « de la radicale séparation del’opérativité de la personne d’avec son amour ». Dans Personne et acte, la pensée thomasienne permet à Wojtyla de corriger lapensée schelerienne en s’appuyant sur la conception de l’actus humanus. Le thomisme carmélitain de l’ouvrage implique uncertain « antithomisme » méthodologique étonnamment adéquat à la pensée thomasienne. A l’instar de la mystique, Personne etacte peut donc être interprété comme la description d’un exercice pratique de connaissance de la personne dans son acte : unexercice qui est une voie d’amour et plus précisément une voie d’extase nocturne où l’amour même est connaissance
Our Doctoral Thesis is an interpretation of Karol Wojtyla’s philosophical work “Osoba i czyn” (in English Person and Act). In hispreface the author describes his work as emanating not only from his research on Max Scheler, but also as originating from aquestion that arose “from the mind of the one whom”, while writing on St. Thomas, “was at the same time studying him.” Thepresent study of this phenomenological text tries to arrive at a better understanding of the reader of St. Thomas as he develops hiswork. Wojtyla’s philosophical influences include John of the Cross and Max Scheler, as well as Thomas Aquinas. These allcontribute to an understanding of the author of Person and Act. The examination of these works, along with Person and Act, leadsto the revelation of the importance of love, which is however only mentioned at the end of the latter text. For Wojtyla, the mysticismof John of the Cross, in which love has a central role, is completely in accordance with Thomistic doctrine. This doctrine is thenenriched by taking into account the reality as experienced by the subject. In Schelerian phenomenology, where the person revealshimself in the act of love, Wojtyla found here what he thought was precisely lacking in St. Thomas. But he noted that Scheler’semotionalism leads to an error arising from “the radical separation between the person’s actions and his love.” In Person and Act,Wojtyla, by applying the Thomistic doctrine of actus humanus, is able to correct the weakness inherent in Schelerian thought. Thework’s Carmelitan Thomism suggests a certain anti-Thomistic methodology which is paradoxically consistent with Thomisticdoctrine. Like the mystic himself, Person and Act can thus be interpreted as the description of a practical exercise of knowledge ofthe person in action: an exercise which is a way of love, or, more precisely, a way of dark ecstasy where love itself is knowledge

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Bornemark, Jonna. "Kunskapens gräns, gränsens vetande : En fenomenologisk undersökning av transcendens och kroppslighet." Doctoral thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3270.

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The limit between the proper and the foreign – how this limit is established, but also crossed and dissolved – has remained a crucial issue in phenomenology. Setting these questions in the context of the phenomenology of religion, this thesis develops an analysis of the relation between transcendence and body understood in terms of a certain limit. The introductory part is rooted in Edmund Husserl’s discussions of the concept of transcendence, which is shown to have an essential connection to the analysis of inner time-consciousness. Here we encounter a decisive limit to objectifying knowledge, which also comes across in his investigations of the body and its spatiality. The second part discusses Max Scheler’s critique of Husserl’s excessively objectifying view of knowledge, with a particular focus on Scheler’s understanding of love as a condition of possibility for any knowledge. Scheler is shown to have developed a new concept of transcendence that avoids the pitfalls of objectivism, although in his philosophy of religion he tends to downplay the importance of the body. The third part undertakes a reading of Edith Stein, who develops ideas similar to Scheler’s, though in a phenomenologically more nuanced fashion. Although her philosophy of religion also bypasses the body, Stein provides a more genuine access to the writings of the mystics, the analysis of which forms the core of the fourth and concluding part. Drawing on the work of the 13th century Beguine Mechthild of Magdeburg, this concluding chapter develops a phenomenological understanding of religion with an emphasis on transcendence and limit, while also retaining the centrality of our experience of the body. This means: a phenomenology of the limit is investigated, rather than a limit of phenomenology.
Hur gränsen mellan det egna och det främmande ska dras är en central fråga inom den fenomenologiska traditionen, en fråga som här undersöks i ett religionsfilosofiskt sammanhang. På vilket sätt kan vi överskrida oss själva mot det främmande och ogripbara, och på vilket sätt är denna möjlighet förbunden med vår egen kroppslighet? Dessa teman utvecklas i en serie diskussioner av filosofer som Edmund Husserl, Max Scheler och Edith Stein. Redan i Husserls analyser av transcendensen, tidsmedvetandet och kroppsligheten framträder en bestämd gräns för den objektiverande kunskapen, även om han i sista hand alltid uppfattade den som ett ideal. I Schelers och Steins religionsfilosofier utvecklas därefter en kritik av denna kunskapssyn, bland annat i form av en analys av kärleken (Scheler) och mystiken (Stein), men hos ingen av dem får kroppsligheten en central ställning. I den avslutande delen, som analyserar den mystika erfarenhetens uttryck hos den medetida beginen Mechthild von Magdeburg, utvecklas en fenomenologi som förbinder transcendens med kroppslighet och sinnlighet. Därmed undersöks en gränsens fenomenologi snarare än fenomenologins gräns. Jonna Bornemark är forskare och lärare på Södertörns högskola. Boken är hennes doktorsavhandling.

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Mahéo, Gabriel. "Le problème de l'amour en phénoménologie." Thesis, Rennes 1, 2016. http://www.theses.fr/2016REN1S109.

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Ce travail a pour objectif d'élaborer une description phénoménologique de l'amour en suivant pour cela trois axes d'investigation : dans une première partie, il s'agit d'analyser l'amour comme modalité de l'intentionnalité, telle que la thématisent chacun de leur côté Scheler et Husserl, ce qui suppose l'élucidation du rapport de l'amour aux valeurs qu'il dévoile pour l'un ou constitue pour l'autre. Dans une deuxième partie, à travers la reprise du débat entre Heidegger et Binswanger quant au statut de l'amour dans la constitution existentiale du Dasein, l'expérience de l'amour est comprise comme un mode original de configuration du monde : l'horizon est alors l'articulation de l'amour et de la question de l'être. Enfin, dans une troisième partie, il s'agit de combiner ces deux approches dans la perspective d'une phénoménologie de l'existence qui s'efforce de saisir le phénomène de l'amour dans son sens humain, c'est-à-dire détaché de tout horizon théologique
Our purpose in this work is to build a phenomenological description of human love through three ways of investigation. First, we describe love as a mode of intentionnality, with Scheler's and Husserl's analysis, in order to elucidate how love reveals or constitutes values. Then, in the second part, we approach the phenomenological problem of love as configuration of a new world, by reconsidering the debate between Heidegger and Binswanger about his function within the Dasein existential analysis. By doing so, the problem of love appears in his connection with ontology. In the third part of this work, we finally try to expose the human meaning of love, which appears in Sartre's phenomenology. By including love in a phenomenology of existence, Sartre allows us to understand how it must be described with the opposition of authenticity and inauthenticity, that is to say without including any theological presupposition in the phenomenological description

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Lorelle, Paula. "La raison à l'épreuve du sensible : depuis Husserl et Levinas." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040193.

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Avec la phénoménologie, naît une nouvelle idée de la raison qui, au-delà de l’alternative du rationalisme et de l’irrationalisme et contre sa réduction kantienne à une faculté, est redéfinie à l’aune de l’expérience qu’elle permet de décrire. Mais la difficulté survient lorsqu’il s’agit d’atteindre la raison de l’expérience sensible elle-même, en son irréductibilité à toute exigence rationnelle - en son caractère particulier, complexe, lacunaire ou indéterminé. Dès lors, à quelles conditions peut-on penser une logique du sensible, sans aussitôt trahir le sensible ou perdre la raison ? Le projet husserlien d’une « logique-du-monde » exige en sa compréhension comme en son renouvellement, une réévaluation des concepts de « raison » et de « sensibilité ». Notre travail consiste donc en l’étude problématique et critique de ces concepts, depuis deux moments de leur déploiement :leur inauguration husserlienne et leur radicalisation lévinassienne. Le choix de ces deux oeuvres a pour intérêt historique de mesurer l’ampleur de l’élargissement phénoménologique de la raison – d’une conception« intellectualiste » de la sensibilité chez Husserl à sa profondeur lévinassienne ; et pour intérêt problématique de mener le problème à son terme et dans ses dernières contrées, là où le sensible n’apparaît plus comme pétri de sens mais dans son irrationalité même, là où la sensibilité n’est plus la saisie perceptive d’une identité mais l’expérience affective radicale d’une exposition à l’altérité. C’est donc en sa fondamentale équivocité que la sensibilité doit se faire le lieu d’une épreuve renouvelée de la raison, le principe critique de la rationalité mobilisée par sa description
A new idea of reason was born with phenomenology. Beyond the opposition between rationalism andirrationalism, and against its Kantian reduction to a faculty, reason is redefined in the light of the experiencethat it enables to describe. But the difficulty arises when we attempt to reach the rationality of the sensibleexperience itself, in its own irreducibility to the demands of reason - in its irreducible peculiarity, complexity,lack and indetermination. Under which conditions can we think a logic of the sensible without betrayingsensibility or compromising reason? Husserl’s project of a “logic-of-the-world” requires, in its understandingas in its renewal, a reevaluation of the concepts of “reason” and “sensibility”. This dissertation consists in acritical study of these concepts, from these two main moments of their unfolding: their Husserlian inaugurationand their Levinassian radicalization. From a historical point of view, this choice enables us to assess thisphenomenological extension of reason - from an intellectual conception of sensibility in Husserl, to itsLevinassian depth. From a problematical point of view, this choice enables us to lead the problem to its finalterms, where the sensible is not made of meaning anymore, but appears in its very irrationality - whensensibility is not the perceptive grasp of an identity, but an affective exposure to otherness. Thought in itsfundamental equivocity, sensibility must be the place of a renewed challenge of reason, the critical principle ofthe rationality used by its description

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Schelker, Max [Verfasser], Edda [Gutachter] Klipp, Hanspeter [Gutachter] Herzel, and Jens [Gutachter] Timmer. "Predictive computational modeling for improved treatment strategies / Max Schelker ; Gutachter: Edda Klipp, Hanspeter Herzel, Jens Timmer." Berlin : Humboldt-Universität zu Berlin, 2017. http://d-nb.info/1189326299/34.

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Domagk, Max [Verfasser], Peter [Akademischer Betreuer] [Gutachter] Schegner, and Johanna [Gutachter] Myrzik. "Identifikation und Quantifizierung korrelativer Zusammenhänge zwischen elektrischer sowie klimatischer Umgebung und Elektroenergiequalität / Max Domagk ; Gutachter: Peter Schegner, Johanna Myrzik ; Betreuer: Peter Schegner." Dresden : Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2016. http://d-nb.info/1119363039/34.

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Domagk, Max Verfasser], Peter [Akademischer Betreuer] [Gutachter] Schegner, and Johanna [Gutachter] [Myrzik. "Identifikation und Quantifizierung korrelativer Zusammenhänge zwischen elektrischer sowie klimatischer Umgebung und Elektroenergiequalität / Max Domagk ; Gutachter: Peter Schegner, Johanna Myrzik ; Betreuer: Peter Schegner." Dresden : Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2016. http://d-nb.info/1119363039/34.

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Domagk, Max [Verfasser], Peter Akademischer Betreuer] [Gutachter] Schegner, and Johanna [Gutachter] [Myrzik. "Identifikation und Quantifizierung korrelativer Zusammenhänge zwischen elektrischer sowie klimatischer Umgebung und Elektroenergiequalität / Max Domagk ; Gutachter: Peter Schegner, Johanna Myrzik ; Betreuer: Peter Schegner." Dresden : Saechsische Landesbibliothek- Staats- und Universitaetsbibliothek Dresden, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:14-qucosa-211866.

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Hung, Wing-Chung. "A distributed fair queuing MAC scheduler for wireless ATM network." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq29408.pdf.

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Emanuelsson, Kristoffer. "Approximating multi-commodity max-flow in practice." Thesis, KTH, Skolan för datavetenskap och kommunikation (CSC), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-184193.

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Garg and Könemann developed a framework for computing multi-commodity maximum flow in a graph, later called a multiplicative weight update framework. Madry used this framework and exchanged Dijkstra’s algorithm to a dynamic graph algorithm for approximating the shortest paths through the graph. With this approachhe developed the fastest algorithm to date for calculating the multi-commodity maximum flow, with a running time of Õ(mnϵ2). This project have implemented the algorithm and compared it with a slightly modified version of the former fastest algorithm by Fleischer with a time complexity of Õ(m2ϵ2). The results show that Madry’s algorithms is slower than Fleischer’s algorithm in practice for graph with less than 100 million edges. This project also computed the space needed for the dynamic algorithms used in Madry’s algorithm and can show a resulting space complexity of O(n(n+m)log2n), compared to the space complexity of Fleischer’s algorithm of O(n). For a graph with 100 million edges, 50 million Gb of space is needed to use Madry’s algorithm, which is more than our test computers had. We can therefore conclude that Madry’s algorithm is not usable in real life today, both in terms of memory usage and time consumption.
Garg and Könemann utvecklade ett framework för att beräkna multi-commodity maximum flöde i en graf sedan kallat ett multiplicative weight update framework. Madry använde detta framework och bytte ut Dijkstra’s algoritm mot en dynamisk grafalgoritm för att kunna approximera kortaste vägen i grafen. Med detta angeppssätt utvecklade han den idag snabbaste algoritmen för beräkning av multicommodity maximum flöde med en tids komplexitet på Õ(mnϵ2). Det här projektet har implementerat hans algoritm och jämfört den med den tidigare snabbaste algoritmen skapad av Fleischer med en tidskomplexitet på Õ(m2ϵ2). Resultatet visar att Madrys algoritm är långsammare än Fleischers algoritm i praktiken för grafer med färre än 100 miljoner kanter. Detta projekt beräknade också minnesåtgången för de dynamiska algoritmerna i Madrys algorithm och kan visa en resulterade minneskomplexitet på O(n(n+m)log2n), jämfört med Fleischers algoritm på O(n). För en graf med 100 miljoner kanter så behövs 50 miljoner Gb av minne för att kunna använda Madrys algoritm, vilket var mer än våra testdatorer hade. Vi kan därför konstatera att Madrys algoritm inte är användbar i praktiken idag, både när det kommer till minnesanvändning och till tidsåtgång.

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Pereira, Arlindo Amorim. "Programa de educação tributária da Bahia: a visão dos atores envolvidos no seu grupo e a implementação do programa." Universidade Federal da Bahia, 2005. http://www.adm.ufba.br/sites/default/files/publicacao/arquivo/pereira_arlindo_amorim.pdf.

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O presente trabalho objetiva através dos projetos SUA NOTA É UM SHOW e SUA NOTA É UM SHOW DE SOLIDARIEDADE, evidenciar as principais perspectivas, implícitas e explícitas, alimentadas por seus dirigentes diretos e idealizadores em relação às motivações semeadas por essas respectivas campanhas, bem como o êxito por elas proporcionado. Foram analisados os dois primeiros projetos do PET-BA: SUA NOTA É UM SHOW e SUA NOTA É UM SHOW DE SOLIDARIEDADE. Buscou-se como base teórica, os aspectos relativos ao estudo da Teoria Cognitiva Organizacional como formação de esquemas, scripts, modelo e mapas mentais individuais e em grupo. O trabalho se restringe à investigação apenas dos dirigentes e implementadores que participaram de alguma forma e ainda participam do PETBA, não se preocupando em confrontar se as percepções dos entrevistados, em relação ao sucesso e atingimento dos objetivos de cada projeto compactuam com as percepções dos beneficiários diretos de cada projeto ou mesmo de outros grupos, através de perguntas abertas e posterior análise e tratamento desses dados. É apresentado os resultados de uma pesquisa sobre a existência de esquemas mentais semelhantes em um grupo de pessoas que participaram e, ainda, participam da implementação do Programa de Educação Tributária da Bahia (PET-BA), pela Secretaria da Fazenda do Estado da Bahia. Com essa finalidade, os objetivos iniciais do trabalho foram alcançados revelando a existência de pontos e idéias comuns nas falas dos entrevistados demonstrando a existência de um esquema mental, praticamente, único em relação ao PET-BA.
Salvador

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Qayoom, Mohamad. "An Energy-Efficient Medium Access Control Protocol for Wireless Sensor Networks "V-MAC"." ScholarWorks@UNO, 2008. http://scholarworks.uno.edu/td/704.

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Wireless sensor networks (WSNs) are composed of hundreds of wireless sensors which collaborate to perform a common task. Because of the small size of wireless sensors, they have some serious limitations including very low computation capability and battery reserve. Such resource limitations require that WSN protocols to be extremely efficient. In this thesis, we focus on the Medium Access Control (MAC) layer in WSNs. We propose a MAC scheme, V-MAC, for WSNs that extends that lifetime of the network. We compare V-MAC with other MAC schemes. V-MAC uses a special mechanism to divide sensors in different groups and then all the members of a group go to sleep at the same time. V-MAC protects WSNs against denial of sleep and broadcast attacks. We present the V-MAC scheme in details and evaluate it with simulations. Our simulations show that V-MAC enjoys significantly higher throughput and network lifetime compared to other schemes.

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Lindén, Pernilla. "Utvärdering av användandet av Smiley-systemet : Miljökontor och livsmedelsverksamheter i två kommuner i Skåne." Thesis, Högskolan i Halmstad, Miljövetenskap, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-29752.

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A system for the publication of the control results on food businesses were introduced in Sweden but for various reasons it was never fully implemented. It was, however, a few municipalities in Sweden which became curious about this system and gradually began to use it. In this study, I have investigated what perceptions and views local authorities and associated food businesses that use the system have and if they think that it is a good system. 2 municipalities were interviewed with related food industries and a simple questionnaire about their views on the system was sent to a few more establishments. The results showed that local authorities were satisfied with the system and considered that so far there were no disadvantages to the system. The food businesses felt that the Smiley system was mainly a positive system, and in their view above all for the customer. The non-premier a Smiley considered it a positive system so long as it was done in the right way. The majority of the interviewed businesses felt that there was a marketing value in having the Smiley sticker.
Ett system för offentliggörande av kontrollresultat på livsmedelsverksamheter i Sverige planerades för några år sedan men av olika skäl infördes aldrig systemet. Det var dock några kommuner i Sverige som på frivillig väg började använda sig av systemet. I denna studie ville jag undersöka vad inspektörerna och tillhörande livsmedelsverksamhetsutövare, som använder sig av systemet, hade för uppfattning och synpunkter på systemet benämnt Smiley. Undersökning genomfördes dels med intervjuer och dels med enkäter. Inspektörer och livsmedelsverksamhetsutövare intervjuades i två kommuner i Skåne. En enkel enkät skickades ut till några fler verksamhetsutövare i kommunen. Resultatet visade att inspektörerna var nöjda med systemet och de ansåg att det än så länge inte fanns några större nackdelar med systemet. Livsmedelsverksamhetsutövarna ansåg att i grunden är Smiley ett positivt system och framförallt ansåg de att Smiley är bra för kunden. Vid de verksamheter som inte premierats med en Smiley ansåg verksamhetsutövarna att det var ett positivt system så länge det gjordes på rätt sätt. Majoriteten av de intervjuade verksamhetsutövarna ansåg att det fanns ett marknadsföringsvärde att ha Smiley-dekalen.

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McCormick, Cameron Anthony. "Get mad, stay mad : exploring stakeholder mobilization in the instance of corporate fraud and Ponzi schemes." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Management, c2011, 2011. http://hdl.handle.net/10133/3248.

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Using a multi-case study, three Ponzi schemes were investigated: Road2Gold, Bernie Madoff’s empire, and the Earl Jones affair. This grounded study used an inductive bottom-up methodology to observe and describe stakeholder mobilization in reaction to corporate fraud. This research on stakeholder behaviour in Ponzi schemes articulates new theory for describing stakeholder behaviour and possible determinants for successful mobilization to action. The data presented here point to a useful distinction in the stakeholders in a corporate fraud: reluctant and engaged stakeholders. Reluctant stakeholders seek only interest-based ends, whereas engaged stakeholders have additional identity and ideological goals shared by a mobilized group.
viii, 85 leaves : ill. ; 29 cm

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Marchang, Jims. "Optimising application performance with QoS support in Ad Hoc networks." Thesis, University of Plymouth, 2016. http://hdl.handle.net/10026.1/8167.

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The popularity of wireless communication has increased substantially over the last decade, due to mobility support, flexibility and ease of deployment. Among next generation of mobile communication technologies, Ad Hoc networking plays an important role, since it can stand alone as private network, become a part of public network, either for general use or as part of disaster management scenarios. The performance of multihop Ad Hoc networks is heavily affected by interference, mobility, limited shared bandwidth, battery life, error rate of wireless media, and the presence of hidden and exposed terminals. The scheduler and the Medium Access Control (MAC) play a vital role in providing Quality of Service (QoS) and policing delay, end-to-end throughput, jitter, and fairness for user application services. This project aims to optimise the usage of the available limited resources in terms of battery life and bandwidth, in order to reduce packet delivery time and interference, enhance fairness, as well as increase the end-to-end throughput, and increase the overall network performance. The end-to-end throughput of an Ad Hoc network decays rapidly as the hop count between the source and destination pair increases and additional flows injected along the path of an existing flow affects the flows arriving from further away; in order to address this problem, the thesis proposes a Hop Based Dynamic Fair Scheduler that prioritises flows subject to the hop count of frames, leading to a 10% increase in fairness when compared to a IEEE 802.11b with single queue. Another mechanism to improve network performance in high congestion scenarios is network-aware queuing that reduces loss and improve the end-to-end throughput of the communicating nodes, using a medium access control method, named Dynamic Queue Utilisation Based Medium Access Control (DQUB-MAC). This MAC provides higher access probability to the nodes with congested queue, so that data generated at a high rate can be forwarded more effectively. Finally, the DQUB-MAC is modified to take account of hop count and a new MAC called Queue Utilisation with Hop Based Enhanced Arbitrary Inter Frame Spacing (QU-EAIFS) is also designed in this thesis. Validation tests in a long chain topology demonstrate that DQUB-MAC and QU-EAIFS increase the performance of the network during saturation by 35% and 40% respectively compared to IEEE 802.11b. High transmission power leads to greater interference and represents a significant challenge for Ad Hoc networks, particularly in the context of shared bandwidth and limited battery life. The thesis proposes two power control mechanisms that also employ a random backoff value directly proportional to the number of the active contending neighbours. The first mechanism, named Location Based Transmission using a Neighbour Aware with Optimised EIFS for Ad Hoc Networks (LBT-NA with Optimised EIFS MAC), controls the transmission power by exchanging location information between the communicating nodes in order to provide better fairness through a dynamic EIFS based on the overheard packet length. In a random topology, with randomly placed source and destination nodes, the performance gain of the proposed MAC over IEEE 802.11b ranges from approximately 3% to above 90% and the fairness index improved significantly. Further, the transmission power is directly proportional to the distance of communication. So, the performance is high and the durability of the nodes increases compared to a fixed transmission power MAC such as IEEE 802.11b when communicating distance is shorter. However, the mechanism requires positional information, therefore, given that location is typically unavailable, a more feasible power control cross layered system called Dynamic Neighbour Aware – Power controlled MAC (Dynamic NA -PMAC)is designed to adjust the transmission power by estimating the communicating distance based on the estimated overheard signal strength. In summary, the thesis proposes a number of mechanisms that improve the fairness amongst the competing flows, increase the end-to-end throughput, decrease the delay, reduce the transmission power in Ad Hoc environments and substantially increase the overall performance of the network.

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Anna, Kiran Babu. "A NEW FRAMEWORK FOR QOS PROVISIONING IN WIRELESS LANS USING THE P-PERSISTENT MAC PROTOCOL." Doctoral diss., University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/2381.

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The support of multimedia traffic over IEEE 802.11 wireless local area networks (WLANs) has recently received considerable attention. This dissertation has proposed a new framework that provides efficient channel access, service differentiation and statistical QoS guarantees in the enhanced distributed channel access (EDCA) protocol of IEEE 802.11e. In the first part of the dissertation, the new framework to provide QoS support in IEEE 802.11e is presented. The framework uses three independent components, namely, a core MAC layer, a scheduler, and an admission control. The core MAC layer concentrates on the channel access mechanism to improve the overall system efficiency. The scheduler provides service differentiation according to the weights assigned to each Access Category (AC). The admission control provides statistical QoS guarantees. The core MAC layer developed in this dissertation employs a P-Persistent based MAC protocol. A weight-based fair scheduler to obtain throughput service differentiation at each node has been used. In wireless LANs (WLANs), the MAC protocol is the main element that determines the efficiency of sharing the limited communication bandwidth of the wireless channel. In the second part of the dissertation, analytical Markov chain models for the P-Persistent 802.11 MAC protocol under unsaturated load conditions with heterogeneous loads are developed. The Markov models provide closed-form formulas for calculating the packet service time, the packet end-to-end delay, and the channel capacity in the unsaturated load conditions. The accuracy of the models has been validated by extensive NS2 simulation tests and the models are shown to give accurate results. In the final part of the dissertation, the admission control mechanism is developed and evaluated. The analytical model for P-Persistent 802.11 is used to develop a measurement-assisted model-based admission control. The proposed admission control mechanism uses delay as an admission criterion. Both distributed and centralized admission control schemes are developed and the performance results show that both schemes perform very efficiently in providing the QoS guarantees. Since the distributed admission scheme control does not have a complete state information of the WLAN, its performance is generally inferior to the centralized admission control scheme. The detailed performance results using the NS2 simulator have demonstrated the effectiveness of the proposed framework. Compared to 802.11e EDCA, the scheduler consistently achieved the desired throughput differentiation and easy tuning. The core MAC layer achieved better delays in terms of channel access, average packet service time and end-to-end delay. It also achieved higher system throughput than EDCA for any given service differentiation ratio. The admission control provided the desired statistical QoS guarantees.
Ph.D.
School of Electrical Engineering and Computer Science
Engineering and Computer Science
Computer Science PhD

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Arntzen, Svensson Lena. "Re-design av Titanpriset : Hur man utformar en designlösning som tillfredsställer intressenternas behov." Thesis, Södertörns högskola, Institutionen för naturvetenskap, miljö och teknik, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-23567.

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Det visuella uttrycket har länge varit viktigt inom grafisk formgivning eftersom det förmedlar så mycket mer än ögat ser. Ett varumärke representerar inte bara namnet på företaget utan också dess syfte och idé. Därför ska den visuella profilen utstrålar organisationens visioner på ett tydligt sätt och ge betraktaren en skön helhets upplevelse. Många gånger hjälper det att fräscha upp ett varumärkes visuella profil för att på så sätt kunna lansera företaget på nytt och i viss mån även öka dess konsumtion. Detta examensarbete redovisar för produktionen och designprocessen kring re-design av Sveriges Kommunikationsbyråers (Komm!) specialpris Titanpriset. Komm! tyckte Titanpriset behövde få en egen identitet och gav mig i uppgift att skapa detta. Den nuvarande logotypen var inte harmonisk eller speciellt bra utförd och därför krävde företaget en re-design av Titanpriset. Kriterierna för reproduktionen av Titanpriset var att de ville ha en stilren, tydlig och kreativ ny designlösning. För att komma fram till det resultat som presenteras i slutet av uppsatsen har en intervjustudie samt innehållsanalys genomförts. Dessa metoder användes i syfte att få en djupare förståelse över vad som utgör visuella profiler och dess logotyper. Även forskning i form av tidigare examensarbeten och vetenskapliga artiklar har läst för att införskaffa mer kunskap om ämnet.
The expression of visual design have sins long been important in graphic design because it conveys so much more than the eye see. A brand does not only represent the name of the company but also its purpose and idea. Therefore is it so important that the visual profile radiates the organization's vision in a clear way and gives the viewer a pleasant overall experience. Many times can it help to freshen up a brand's visual identity in order to successfully launch the company again and to some extent also increase its consumption. This essay presents the production and the designprocess of Sveriges Kommunikationsbyråers ( Komm! ) Titan award. Komm! thought the Titan award needed to have its own identity and gave me the task to create this. The current logo was not harmonious or particularly well executed and therefore did the company demand a re-production of the Titan award. The criteria for the reproduction of the Titan award was that they wanted a clean, clear and creative new design solution. An interview and content analysis have been performed to get the results presented at the end of the studie. These methods have been used to gain a deeper understanding of what constitutes visual profiles and logos. Also research of previous work and scientific papers have been read to acquire more knowledge about the topic.

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Cabeça, Patrícia Isabel Rosado. "Esquemas cognitivos, vivências académicas e sintomas psicopatológicos em estudantes universitários." Master's thesis, Universidade de Évora, 2021. http://hdl.handle.net/10174/29095.

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Abstract:

Este estudo procura contribuir para a compreensão da associação entre esquemas cognitivos disfuncionais e sintomas psicopatológicos em alunos recém-chegados ao Ensino Superior. A amostra é constituída por 363 estudantes do 1º ano de Licenciatura da Universidade de Évora. Os dados foram recolhidos através de três instrumentos de autorrelato: YSQ-S3 (Pinto-Gouveia, Rijo, & Salvador, não publicado), QVA-r (Almeida, Ferreira, & Soares, 1999) e BSI (Canavarro, 1999). Os resultados indicam que os estudantes do género feminino, os estudantes insatisfeitos, os estudantes deslocados, os estudantes-trabalhadores e os estudantes com dificuldades económicas se diferenciam pela presença de esquemas mal-adaptativos precoces e níveis superiores de psicopatologia. Permitem também constatar que a perceção de bem-estar psicológico, a capacidade de regulação emocional e níveis superiores de autoconfiança, autonomia e otimismo são protetores do desenvolvimento da psicopatologia. Já a presença de esquemas mal-adaptativos precoces, dos domínios Vigilância Excessiva/Inibição e Distanciamento/Rejeição, contribui positivamente para a existência de sintomas psicopatológicos; ABSTRACT: This study seeks to contribute to the understanding of the association between dysfunctional cognitive schemes and psychopathological symptoms in students recently arrived at the University. The sample consists of 363 students from the 1st year of undergraduate studies at the University of Évora. Data were collected using three selfreport instruments: YSQ-S3 (Pinto-Gouveia, Rijo, & Salvador, unpublished), QVA-r (Almeida, Ferreira, & Soares, 1999) and BSI (Canavarro, 1999). The results indicate that female students, dissatisfied students, displaced students, workers students and students with economic difficulties are differentiated by the presence of early maladaptive schemes and higher levels of psychopathology. They also show that the perception of psychological well-being, the capacity for emotional regulation and higher levels of selfconfidence, autonomy and optimism are protective of the development of psychopathology. The presence of early maladaptive schemes in the Excessive Surveillance/Inhibition and Distancing/Rejection domains positively contribute to the existence of psychopathological symptoms.

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Dissertations / Theses on the topic 'Max Scheler'

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