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Bengtsson, Jan Olof. "The worldview of personalism : origins and early development /." Oxford [u.a.] : Oxford Univ. Press, 2006. http://www.loc.gov/catdir/toc/ecip0614/2006016272.html.
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Baird, Catherine 1966. "Russian personalism : the influence of Russian populism on French personalism, 1930-1938." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61144.
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The French personalist movement (1930-1938) finds its origins in French Neo-criticism and Thomism, and German existentialism. The contribution of Russian religious-populist philosophy has not yet been studied. Nikolai Berdyaev (1874-1948) incorporated this tradition in his philosophy. Exiled after the Russian Revolution, he brought his version of Russian "personalism" to France, where his works were seized as a manifesto by the French personalist movements L'Ordre Nouveau and Esprit. Alexandre Marc (1904-), another exile, and Emmanuel Mounier (1905-1950) tried to reconstruct the Russian mir as a French institution. Populism envisioned Russia as a decentralized federation of autonomous mirs; likewise, French personalists advocated a federalized European union in which communal patries would serve as the primary unit of government. Russian populism presented models for and was perpetuated by the French personalists. The influence of Russian ideas on French personalism offers a new dimension to the History of ideas.
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Shaw, Phillip. "Personalism in John Donne's Art." TopSCHOLAR®, 2003. http://digitalcommons.wku.edu/theses/566.
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This study examines personalism in John Donne's art: to what extent his poems are a product of his personality over and above conscious invention and artifice. It argues that Donne writes the way he does because, for the most part, he fails to attain distance from his work. The subjects that he writes about regularly are straight from his own life, and his take on them is highly personal. This paper brings in some biographical details but in general is concerned with scrutinizing Donne's writings in order to understand his imagination. Its primary method is to trace the repetition, resonance, and echoes of words, ideas, and themes throughout Donne's opus. Donne uses the same word or phrase repeatedly throughout his writings to dissect a single idea, so this essay discusses letters and sermons at the same time as love poetry and divine poetry. All are the product of a single imagination, and no genre necessarily precludes personalism. The first chapter looks at Donne's approach to art. Because he rarely writes explicitly about art itself, his approach must be reconstructed from his work. An inter-chapter follows, examining the effect of apostasy on Donne's work. The second chapter treats Donne's memories of the past that appear frequently in his poems and prose. The third chapter shows how Donne's formal invention is itself a product of his irrepressible personality, and the fourth chapter looks at his uses of argument and conceit and examines the structure and sources of some of his ideas.
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Camacho, Michael. "Thomistic Personalism: An Investigation, Explication, and Defense." Thesis, Boston College, 2009. http://hdl.handle.net/2345/666.
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Thesis advisor: Marina B. McCoyThesis advisor: Peter Kreeft
An in-depth study of Karol Wojtyła's creative synthesis of medieval and modern thought, in which he brings together 1) traditional Thomistic metaphysics and anthropology and 2) the insights of contemporary phenomenology, in order to understand the reality of man as person in his integral totality
Thesis (BA) — Boston College, 2009
Submitted to: Boston College. College of Arts and Sciences
Discipline: College Honors Program
Discipline: Philosophy
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Bengtsson, Jan Olof. "The worldview of personalism : origins and early developments." Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275725.
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Luedke, Frank. "The significance of dialogical personalism for Emil Brunner's Christology." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Roy, Christian. "Alexandre Marc and the personalism of l'Ordre nouveau 1920-1940." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66083.
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Costa, Daniel da. "A emergência e a insurgência da pessoa humana na história: ensaio sobre a construção do conceito de \"dignidade humana\" no personalismo de Emmanuel Mounier." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02092009-164151/.
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O personalismo de Emmanuel Mounier não é nem uma filosofia do sujeito, nem uma de suas expressões, como filosofia do Eu ou filosofia da consciência; nem uma filosofia da morte do sujeito e nem também uma filosofia do objeto. O personalismo de Emmanuel Mounier é uma filosofia da relação. Ao eleger a intuição da experiência originária como sendo o modo de ser da relação, ele junta a conseqüente inscrição da afirmação da vida no cerne mesmo do movimento mais próprio da pessoa criadora em sua luta pelo real. Isso faz com que ele perspective, por sua vez, sob o modo de ser do artefato, a maneira pela qual a pessoa se compreende a si mesma e compreende o mundo. Ou seja, não somente como quer a ideologia do trabalhismo como homo faber. Pois desde a manifestação do Ser em suas formas mais simples até a sua expressão mais grandiosa, que é a pessoa criadora e afirmadora de vida não somente enquanto expressão empírica, quantitativa, mas qualitativa, ou seja, como afirmação do amor, quer dizer, Eros cativo por Agápe, o personalismo vai dizer não somente homo artifex est, mas homo perfectibilis est e, em seguida, ampliará mais ainda para omnia arte facta sunt. Para o personalismo: tudo está por se fazer, a própria pessoa e o mundo. Essa tarefa é realizada em dois níveis em mútua interação: no da expressão singular, em que à pessoa cabe a execução de uma tarefa que pertence só a ela como expressão de sua especificidade na realização de sua vocação singular e única, em sua luta pelo real, e no da expressão da pessoa em comunidade. Não há aqui separação, mas distinção, pois se trata, em suma, para o personalismo, de uma mesma tarefa cujas dimensões e tratamento das problemáticas específicas implicarão o êxito ou o fracasso na realização integral da vida pessoal, quer dizer, em sua manifestação singular e em comunidade. A manifestação da pessoa singular, portanto, só encontrará sua realização plena quando ela tomar parte, como elo insubstituível, na formação de uma pessoa de pessoas: a comunidade. Todavia para essa tarefa coletiva cada um é convocado, pois cada pessoa, em sua expressão singular, é, para o personalismo, o nó górdio que desata um mundo de criação e de sentido insuspeito. Assim, Mounier colocará, em sua busca de diálogo, como critério para avaliar e pesar a densidade das outras filosofias, compreender o quanto elas, permanecendo fiéis a si mesmas, ou seja, aos seus valores, permanecerão fiéis, 10 ao mesmo tempo, à pessoa e o quanto os seus conteúdos cooperarão para o cumprimento dessa vocação fundamental da pessoa ou se elas não serão apenas mais um adiamento e protelação ocidentais que, apesar de sua maior antiguidade, Mounier prefere datar do século XVI e com o surgimento da burguesia e do individualismo reivindicador; adiamento e protelação ocidentais sempre da escolha da pessoa livre e criadora por alguma outra coisa, ou seja, para o personalismo, mais um tipo de alienação fundamental, ou mais um tipo de objetificação da pessoa. Assim, a crítica personalista, entendendo a Razão como a lógica da personalidade integral, será um complemento necessário à crítica kantiana ao dogmatismo do além da razão; ou seja, a crítica personalista será uma crítica ao dogmatismo do aquém da razão que tem se fixado dentro do pensamento contemporâneo, quer dizer, pós-kantiano, como sendo a última palavra.The personalism of Emmanuel Mounier isnt a philosophy of the subject, or one of its expressions as a philosophy of the I or a philosophy of consciousness; or a philosophy of the death of the subject; or even a philosophy of the object. The personalism of Emmanuel Mounier is a philosophy of connection. When He elects as a fundamental intuition of originary experience the mode of being of connection, he attaches the consequent inscription of the affirmation of life into the pith even of movement more proper of creator person in its fight for the real. This makes him to put in perspective, consequently, under the mode of being of artifact the way by means of that the person comprehends him/herself and the World. In other words, it isnt as the ideology of labourism wants: to present man only as homo faber. The personalism of Emmanuel Mounier wants to go farther: till the manifestation of Being in its more simple forms until its more sublime, that is, the creator person and affirmer of life, and that not only as empiric expression, or quantitative, but qualitative expression, it sees the manifestation of person as unconditional affirmation of love, that is, Eros captive for Agápe. So, personalism goes to say not only homo artifex est, but homo perfectibilis est and, in continuation, it increases still more for omnia arte facta sunt. In the personalism of Emmanuel Mounier all is yet to be made, the person itself and the World. The latter task is realized in two levels in loan company interaction: in the singular expression, in which only to the person belongs the action of the accomplishment, task that belongs him/her as a realization on the strength of the expression of his/her specific character in his/her accomplishment of his/her singular and unique vocation in his/her fight for the real, and too in the expression of the person in the community. There isnt here separateness, but distinction, for this matter, in short, for the personalism of Emmnauel Mounier, is one same task whose specific dimensions and treatment of the specific problems will implicate the success or the ruin in the integral realization of personal life. That is, in its singular manifestation and in its life of the inter-connection in community. The manifestation of the singular person, therefore, only will meet its full realization when the person takes part, as an irreplaceable link, in the constitution of the one person of persons: that is, the community. However, for this collective task each one is convoked, 12 for each person, in his/her singular expression, is, for the personalism of Mounier, the Gordian-knot that unfastens a World of creation and sense unexpected. Then, Mounier posits, in his quest for dialogue, as the criterion by which he evaluates and to ponder the density of others philosophies and by which he understands how far persons have been faithful to themselves, that is, to their worth, and at the same time have been faithful to the person. If their contents announce the accomplishment of this fundamental vocation of the person or if they would be only one more occidental adjournment and procrastination that, in spite of their more ancient history, Mounier prefers to start from XVI century and with the appearance in history of the bourgeoisie and claimant individualism; Occidental adjournment and procrastination that has been in all time the choice of other thing than free and creator person. That is, for Mounier, one more kind of fundamental alienation, or one more kind of objectification of the person. Thus, Personalist criticism, which understands Reason as the logic of integral personality, will be a necessary complement to Kantian criticism of the dogmatism of the beyond of reason; that is, Personalist criticism will be a criticism of the dogmatism of the below of reason, that has fixed itself into contemporary thought, that is, pos-Kantian, as being the last word.
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Hériard, Dubreuil Emmanuelle Therese Irenee. "The personalism of Denis de Rougemont : spirituality and politics in 1930s Europe." Thesis, University of Cambridge, 2005. https://www.repository.cam.ac.uk/handle/1810/262773.
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Neither communist, nor fascist, the personalist third way was an original attempt to remedy the malaise of liberal democracies in 1930s Europe. Personalism puts the emphasis on the human person – understood to be an individual 'in relation' to others – as the foundation and aim of society. Yet, because of the impossibility of subjecting the human person to a systematic definition, personalism remains complex and multifaceted, to the extent that it might be best to speak of ‘personalisms’ in the plural. The various personalist movements that emerged in France in the 1930s are little known, and the current historiography in English misrepresents them. This dissertation is a study of the various personalist movements based in France in the 1930s, examining their spiritual research and political philosophy through the vantage point of Swiss writer Denis de Rougemont (1906-1985). In Rougemont lies the key to understanding the personalist groupings because he was the only thinker to remain active in the two foremost movements (Ordre Nouveau and Esprit) throughout the 1930s. The personalism of Ordre Nouveau was the most original, in both senses of the term. It deserves particular attention as an important political philosophy and an attempt to justify political and economic federalism in 1930s Europe. Whilst an Ordre Nouveau activist, Rougemont can be looked upon as the mediator and federator of personalisms in the 1930s. However, Rougemont’s particular contribution to personalist thought was more spiritual and theological than political or economic. Rougemont saw it as his vocation, in a strict religious sense, to oppose ‘totalitarian’ regimes. In the final analysis, Rougemont’s personalism was best expressed in the minor classic 'L’Amour et l’Occident' (1939). Love, as the affirmation of personal freedom and responsibility vis-à-vis other persons, is the closest illustration of what lies at the heart of the personalism of Denis de Rougemont.
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Donnay, Dave. "The human in moral reasoning, personalism and natural law rivals or partners? /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Silva, Patrícia Costa e. "Racionalidade técnica e formação: um estudo a partir do personalismo de Mounier." Universidade Federal de Goiás, 2015. http://repositorio.bc.ufg.br/tede/handle/tede/5817.
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The mastership of technical reason, which does not reflect on their assumptions, but only quantifies, flatten and estimates, has directed the education to maintain the structures of the capitalism, promoting the "dismissal" of the person, reducing their to an instrument of technical devices to be handled and used successfully in the marketplace. To the detriment of developing their potential, men have been objectified in the condition of statistical material of productivity and efficiency, subject to marketing laws, ruled on individualism and competition. Based on Mounier's personalistic perspective, education, from pedagogical guidelines derived from the Enlightenment, with its technical and utilitarian rationality, aims only perpetuate the bourgeois spirit, dedicated only to the individualistic view of wealth and social prestige. Mounier's reflections question this technical rationality that aim for an effective optimization of all fields of knowledge and to humans in search of unbridled technical progress, which is absolutely impersonal, eventually reducing the perception of reality, tearing it apart and promoting a dualistic view not only of the world but also of knowledge and man itself. Because the person is not the ultimate purpose of these advances, they have not promoted alongside an intensification of spiritual life. In this perspective, education has also ceased to be a decisive spiritual power in the constitution of a true universe of people, taking up too much with the technical training of specialists, neglecting that their essential role is to be an art of teaching to prepare reasoning with global and critical view. By identifying knowledge with power, the education originated from the ideals of capitalism, seeks to inform to make people can't think. From the perspective of phenomenological intentionality, Mounier seeks to overcome the dichotomies caused by this technical reason and education that it stemmed, as between subject / object, man / world, body / soul, which for the author are inseparable poles that form a dialectical unity. Mounier emphasize, by the full realism, the complex conditions of the categories of personal universe that identify a person as integral, unique, present and inexhaustible been, a mystery, a me-here-now stay open unobjectionable and irreplaceable, irreducible to objectifying predictabilities logical, statistical and technical rigors. His education proposal back to the awakening of the three-dimensionality of the personal, based on the endless dialogue between gathering, rupture and transcendence mediated by a non solitary freedom, but solidarity, aiming at the integral formation of the person. Committed to its authenticity and independence by the exercise of their individual vocations, personalist education Mounier, proposing the framing of the inner life within the community life, enable engaged actions, responsible for an emancipatory social practice in the context of communication and community interest. We explain in this research that there is indeed a utilitarian essence in the technique which is heading for improvement, evaluated by success of the quantitative results. However, we believe, with Mounier, that a change inside the man and the values that guide the technical civilization, other directions are possible for technical development. On the one hand, autonomy and the artificiality of technique has taken the autonomy, creativity and spontaneity of man, but for Mounier the domain of this reason is not total because the technique remains just a tool that might be used for the benefit of man, however, technical age threatens the customization movement, since it has served an inhuman regime, so impersonal. In this context, the personalist education proposes a restructuring of values that permeate the universe of knowledge, talent and of human relationships, which today are technicians, with an emphasis on customization of the person, that will predominate throughout his life.
O domínio da razão técnica, que não reflete sobre seus pressupostos, mas apenas quantifica, planifica e calcula, tem direcionado a educação para a manutenção das estruturas do capitalismo, promovendo a “demissão” da pessoa, reduzindo-a a um instrumento dos dispositivos técnicos, a ser utilizado e manipulado com êxito no mercado. Em detrimento do desenvolvimento de suas potencialidades, o homem tem sido objetificado na condição de material estatístico de produtividade e eficiência, subordinado a leis mercadológicas, pautadas no individualismo e na competição. Na perspectiva do personalismo de Mounier, a educação, a partir das diretrizes pedagógicas oriundas do Iluminismo, com sua racionalidade técnica e utilitarista, visa apenas perpetuar o espírito burguês, voltado apenas para a visão individualista de riqueza e prestígio social. As reflexões de Mounier colocam em questão essa racionalidade técnica que, por objetivar uma otimização eficaz de todos os campos do saber e do fazer humanos, em busca do desenfreado progresso técnico, que é absolutamente impessoal, acabou por reduzir a percepção da realidade, fragmentando-a e promovendo uma visão dualista não só do mundo, mas também do conhecimento e do próprio homem. Pelo fato de a pessoa não ser a finalidade última destes avanços, não tem se promovido paralelamente uma intensificação de sua vida espiritual. Nessa perspectiva, a educação também tem deixado de ser um poder espiritual decisivo na constituição de um verdadeiro universo de pessoas, ocupando-se em demasia com a formação técnica de especialistas, negligenciando seu papel essencial que é o de ser uma arte de ensinar a elaborar o raciocínio com visão global e crítica. Por identificar saber com poder, a educação oriunda dos ideais do capitalismo, busca dar a conhecer para que não se possa pensar. A partir da perspectiva da intencionalidade fenomenológica, Mounier busca a superação das dicotomias provocadas por essa razão técnica e da educação que dela adveio, como entre sujeito/objeto, homem/mundo, corpo/alma, que para o autor são polos indissociáveis que formam uma unidade dialética. Mounier enfatiza, pela via do realismo integral, os complexos condicionantes das categorias do universo pessoal, que identificam a pessoa enquanto ser integral, singular, ser presente e inesgotável, um mistério, um eu-aqui-agora, permanência aberta não objetável e insubstituível, irredutível às previsibilidades objetificantes dos rigores lógicos, estatísticos e técnicos. Sua proposta de educação volta-se para o despertar da tridimensionalidade do ser pessoal, pautada no infindo diálogo entre recolhimento, ruptura e transcendência, mediado por uma liberdade não solitária, mas solidária, visando à formação integral da pessoa.Comprometida com sua autenticidade e independência, a partir do exercício de suas singulares vocações, a educação personalista de Mounier, por propor o desenvolvimento da vida interior no seio da vida comunitária, possibilitará ações engajadas, responsáveis por uma prática social emancipadora, no contexto da comunicação e no interesse da comunidade. Elucidamos, nessa pesquisa, que de fato há uma essência utilitarista na técnica, que se encaminha para o aperfeiçoamento, avaliados pelo êxito dos resultados quantitativos. Contudo, acreditamos, com Mounier, que uma mudança no interior do homem quanto aos valores que norteiam a civilização técnica, outras direções serão possíveis para o desenvolvimento técnico. Se por um lado, a autonomia e o artificialismo da técnica têm retirado a autonomia, criatividade e espontaneidade do homem, para Mounier o domínio desta razão não é total, pois a técnica resta apenas um instrumento que pode vir a ser utilizado em benefício do homem, contudo, a era da técnica ameaça o movimento de personalização, uma vez que tem servido a um regime desumano, de modo impessoal. Nesse contexto, a educação personalista propõe uma reestruturação dos valores que permeiam o universo do conhecimento, das vocações e das relações humanas, que hoje são técnicos, com ênfase na personalização da pessoa, que prevalecerá por toda sua vida.
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Lambrechts, Van Zyl Amanda. "The role of personalistic variables in the experience of work-life interaction and its effect on employee work engagement." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85743.
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Thesis (MComm)--Stellenbosch University, 2013.ENGLISH ABSTRACT: Employee engagement has become imperative for the long term sustainability and performance of organisations. In the current study, work-life interaction was hypothesized to have a direct effect on employee work engagement. Work-life balance, as a facet of work-life interaction, was defined in this study as having enough time to fulfil activities in both work and family contexts; maintaining a sense of equilibrium or harmony in life, having equal or balanced involvement, effort and time spent on various roles; as well as a balance between demands and resources in a person’s life, achieving a state of satisfaction in both employment and personal roles (De Cieri, Holmes, Abbott & Pettit, 2005; Hudson, 2005). Work-life balance has positive consequences for the employee in the form of higher levels of satisfaction and commitment, and improved personal health and wellbeing. For the organisation it is associated with improved recruitment and retention, improved employee productivity and performance, improved organisational performance and profitability, and increased work engagement. In the current study the overarching concept of work-life interaction was utilised to guide the empirical research. The study was motivated by the intention to clarify the antecedents of work-life interaction in a particular work environment in order to inform efforts aimed at promoting positive work-life interaction. Personalistic traits were anticipated to influence the relationship between organisational variables and work-life interaction. A literature review has led to a theoretical model to be utilised in investigating the determinants of work-life interaction and whether the nature of work-life interaction experienced enhances employee work engagement. The aim of the study was to determine whether a negative relationship exists between role conflict, work demands and work-life interaction and a positive relationship exists between work-family culture and work-life interaction. The research further aimed to establish whether specific personalistic variables such as conscientiousness, neuroticism, agreeableness, negative affectivity, positive affectivity and emotional intelligence influence the relationships between the organisational variables and work-life interaction. The observed inter-correlations show that the organisational variables are weakly to moderately correlated with most of the work-life dimensions. The results confirmed that there are negative correlations between role conflict, work demand and the positive forms of work-life interaction, and positive correlations between these two variables and the negative forms of work-life interaction. In contrast, work-home culture is positively related to the positive forms of work-life interaction, and negatively to the negative forms of work-life interaction. The moderated regression analyses found that only neuroticism and agreeableness had significant moderating effects on the relationship between work demand and work-life interaction, whilst a greater number of mediating effects were observed. An overview of the multiple regression analyses with the work-home interaction dimensions as dependent variables, found a significant difference between the amount of variance explained by the organisational variables and the additional variance explained by the personalistic variables in two analyses pertaining to positive work-home interaction and positive home-work interaction. The study has confirmed the role of organisational variables in the experience of work-life interaction and the positive role of the work-home culture of the organisation has been highlighted. The results provided limited support for the role of personalistic variables as moderators and more substantial support for its role as mediators of work-life interaction. The impact of positive affectivity was especially noticeable. The results further indicated that work engagement was significantly positively correlated with positive work-home interaction, negatively correlated with negative work-home interaction, and positively correlated with positive home-work interaction. These findings provide additional motivation to include selected personalistic variables in the selection process so that the likelihood of work engagement could be optimised through increased work-live balance. It further suggests focusing the attention of employees suffering from negative work-life interaction on their personal processing of the challenges experienced and their coping strategies The results indicated that the conceptualised theoretical model was seriously flawed and too simplistic and that it required serious reconsidering.
AFRIKAANSE OPSOMMING: Werknemerbetrokkenheid het noodsaaklik geword vir die langtermyn volhoubaarheid en prestasie van organisasies. In die huidige studie is die hipotese gestel dat werk-lewe-interaksie werknemers se werksbetrokkenheid op ‘n direkte wyse bevorder. Werk-lewe-balans is in hierdie studie soos volg gedefinieer: Dit is om genoeg tyd te hê om aktiwiteite binne beide werk- en gesinsverband af te handel, deur ’n volgehoue sin van ekwilibrium of harmonie in die lewe te handhaaf, met gelyke of gebalanseerde betrokkenheid, insette en tyd gewy aan verskillende rolle, sowel as ’n balans tussen die eise en hulpbronne in ’n persoon se lewe, en die gevolglike bereiking van ’n vlak van bevrediging binne beide werk- en persoonlike rolle. (De Cieri, Holmes, Abbott & Pettit, 2005; Hudson, 2005). Werk-lewe-balans het ’n positiewe uitwerking op die werknemer, in die sin van hoër vlakke van werkstevredenheid en toewyding, en verbetering in persoonlike gesondheid en welstand. Vir die organisasie word dit geassosieer met verbeterde werwing en retensie van personeel, verbeterde werksproduktiwiteit en prestasie, verbeterde organisatoriese prestasie en winsgewendheid, en verhoogde werksbetrokkenheid. In die huidige studie is werk-lewe-interaksie as oorkoepelende konsep vir die doeleindes van die empiriese studie aanvaar. Die studie se oogmerk was om die aanleidende oorsake van die werk-lewe-interaksie in ’n bepaalde werksomgewing te identifiseer ten einde pogings te informeer wat gemik is op die bevordering van werk-lewe-balans. Die verwagting was dat persoonseienskappe die verhouding tussen organisatoriese veranderlikes en werk-lewe-interaksie sou beïnvloed. ’n Literatuuroorsig het gelei tot ’n teoretiese model wat gebruik is in ’n ondersoek na die determinante van werk-lewe-interaksie en die vraag of werk-lewe-balans werknemers se werksbetrokkenheid verhoog. Die doel van die studie was om vas te stel of daar ’n negatiewe verhouding is tussen rolkonflik, werkseise en werk-lewe-interaksie, en ’n positiewe verhouding tussen werk-lewe-kultuur en werk-lewe-interaksie. Die navorsingsprojek het verder beoog om te bepaal of spesifieke persoonsveranderlikes soos pligsgetrouheid, neurotisisme, aangenaamheid, negatiewe affektiwiteit, positiewe affektiwiteit en emosionele intelligensie die verhoudings tussen die onafhanklike veranderlikes en die afhanklike veranderlikes respektiewelik beinvloed. Die waargenome interkorrelasies het getoon dat die organisatoriese veranderlikes swak tot matig gekorreleer het met die meerderheid werk-lewe-interaksie veranderlikes en werknemerbetrokkenheid. Die resultate het bevestig dat daar negatiewe korrelasies was tussen rolkonflik, werkseise en die positiewe vorms van werk-lewe-interaksie, en positiewe korrelasies tussen hierdie twee veranderlikes en die negatiewe vorms van werk-lewe-interaksie. Daarteenoor is werk-lewe-kultuur positief verbind met positiewe vorms van werk-lewe-interaksie, sowel as werknemerbetrokkenheid, en negatief aan die negatiewe vorms van werk-lewe-interaksie. Die gemodereerde meervoudige regressie-ontledings het getoon dat slegs neurotisisme en inskiklikheid beduidend die verband tussen die organisatoriese veranderlikes en die werk-lewe-interaksie dimensies gemodereer het, terwyl daar ‘n groter getal bemiddelende effekte waargeneem is. In ’n oorsig van die meervoudige regressie-ontledings met die werk-lewe-interaksie dimensies as afhanklike veranderlikes, is ’n betekenisvolle verskil gevind in die variansie verklaar deur middel van die organisasie veranderlikes en die bykomende variansie wat deur die persoonsveranderlikes verklaar is. Die studie het die rol bevestig van organisatoriese veranderlikes in die ervaring van werk-lewe-interaksie; en die positiewe rol van die werk-lewe-kultuur van die organisasie is uitgelig. Die resultate het beperkte steun verleen aan die rol van persoonsveranderlikes as moderators van die verband tussen organisatoriese veranderlikes en werk-lewe-interaksie, maar meer substansiële steun aan persoonsveranderlikes as mediators van hierdie verband. Die impak van positiewe affektiwiteit was veral opmerklik. Die huidige bevindinge het getoon dat werknemer betrokkenheid beduidend positief korreleer het met positiewe werk-huis-interaksie, negatief gekorreleer het met negatiewe werk-huis-interaksie, en positief gekorreleer het met positiewe huis-werk-interaksie. Hierdie bevindinge verskaf bykomende motivering om geselekteerde persoonsveranderlikes in die seleksieproses in te sluit, sodat die waarskynlikheid van werknemerbetrokkenheid geoptimaliseer kan word deur verhoogde werk-lewe-balans. Dit dui verder ook daarop dat die aandag van werknemers wat negatiewe werk-lewe-steurings ervaar, gefokus moet word op hul persoonlike verwerking van die uitdagings wat hulle in die gesig staar en hul hanteringstrategieë. Die resultate het aangetoon dat die gekonseptualiseerde teoretiese model ernstig gebrekkig en simplisties was en dat ernstige herbesinning daaromtrent nodig is.
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Roy, Christian. "Alexandre Marc et la jeune Europe, 1904-1934 : l'Ordre nouveau aux origines du personnalisme." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41758.
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Born in Russia in 1904, Alexandre Marc was very active among the French non-conformist movements of the thirties. He attempted to federate them around the Ordre Nouveau group he founded in 1930; there, under the impulse of Arnaud Dandieu (1897-1933), a philosophy of personalism was elaborated, in a Nietzschean and federalist form, a few years before it was taken up and adapted in a communitarian Catholic version by the review Esprit of Emmanuel Mounier, where the term was made famous. Marc had brought there the idea of personalism, which he had derived from his Russian background and his German philosophical formation. With the aim of forming a revolutionary common front of European youth beyond national and party divisions, he made contacts on behalf of O.N. with a number of youth movements in Germany, most notably that of the review Gegner of Harro Schulze-Boysen, who would become a controversial leader of the Resistance against Hitler.
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Stegeman, Steven Andrew. "Karol Wojtyła’s Interpersonalist Ethics: A Critical Sartrean Appraisal and Confucian Adaptation." OpenSIUC, 2016. https://opensiuc.lib.siu.edu/dissertations/1256.
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The dissertation pursues the thesis that although Karol Wojtyła makes great strides in expanding the notion of subjectivity beyond consciousness and then establishing the other as acting subject as the foundation for ethical personalism, his analysis could be significantly enhanced through engagement with the classical Confucian interpersonal ethical sensibility. After all, Wojtyła reviles both individualistic and collectivistic forms of ethics. With Jean-Paul Sartre functioning as a foil for the purposes of appraisal, we can see how Wojtyła extends the notion of subjectivity into the dimension of action and how he establishes the person and, moreover, the other as subject, that is, as acting subject. Subjectivity understood on the basis of action instead of (as reducible to) consciousness is compatible with the personalistic ethical postulate “to treat the other not as an object but as a subject.” On Wojtyła’s account, ethical action is an interaction ipso facto and implies intersubjectivity insofar as one’s action is guided by the other’s subjectivity. What is more, Wojtyła contends not only that the subject is the person but also that person is act. In so doing, he has set the stage for an interpersonal ethics that is the middle way between individualistic and collectivistic forms of ethics. The trajectory of Wojtyła’s ethics bends toward the interpersonal dimension of the human condition, but, perhaps held back by his metaphysics and soteriology, he never fully or methodically develops this interpersonal ethical sensibility. It is regarding this lack that an appeal to Confucius and classical Confucianism is auspicious. Indeed, there is a somewhat surprising but striking compatibility between Wojtyłan personalist ethics and classical Confucian humanistic ethics. They are both built around the interpersonal dimension. While the interpersonal ethical sensibility of the classical Confucians lacks modern theoretical development, unlike Wojtyła they provide vivid descriptions of interpersonal ethical conduct and a clearer vision for an interpersonal ethical program. What emerges from adapting Wojtyła’s ethics to the classical Confucian interpersonal ethical sensibility is enhancement of the Wojtyłan interpersonal ethos and a comprehensive interpersonalist ethics.
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Rossi-Keen, Pamela M. "A disposition of transcendence : Christian platonism and personalism as prolegomena for approaching art and life /." View abstract, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3266066.
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Blomdahl, Freja. "SANKTIONER MOT DIKTATURER : Regimtypens betydelse för utfallet av ekonomiska sanktioner." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-296451.
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Economic sanctions are frequently used for political objectives in foreign policy in order to coerce other states into a wanted behavior. Economic sanctions are popular due to that they are considered more humane and less costly than military interventions. However, economic sanctions have far from always been successful in inducing policy change. Previous studies have shown that variables such as the goal of the sanctions, the cost (both economic and political) and the type of strategy affects the propensity to induce policy change within the target state. It has also been argued that economic sanctions affect democracies and dictatorships differently and that dictatorships are less likely to accept senders’ demands. This essay focuses solely on sanctions directed to dictatorships. The aim is to examine whether some dictatorships are more likely to make concessions than others and if it is possible to get an enhanced understanding of the role of regime types when assessing the effects of economic sanctions. Based on previous research, four variables are examined; repression, structure of the leadership, personalism and dogmatic goal. The analysis is conducted by a quantitative study with a sample of 95 cases of implemented economic sanctions towards dictatorships. The result of the study indicates that personalism and dogmatic goal affects the propensity of making concessions negatively. The level of repression and structure of leadership do not seem to affect the likelihood of making concessions in a substantial way. The significant variables, personalism and dogmatic goal, are used to categorize dictatorships in order to examine whether the propensity of concessions differ among different dictatorial regimes. The result indicates that the effectiveness of economic sanctions differ among dictatorial regimes especially among dictatorships that either have both or none of the variables personalism and dogmatic goal. Sanctions directed to dictatorial regimes with a personalist leader and a dogmatic goal have been least successful among the observations included in the study.
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Wood, Andrew Francis. "Thomas Aquinas and Joseph Ratzinger's theology of divine revelation: a comparative study." Thesis, Australian Catholic University, 2018. https://doi.org/10.26199/5cb7af3a4828a.
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This dissertation is a comparative study of Thomas Aquinas (1225-1274) and Joseph Ratzinger’s (b.1927) theology of the way God reveals, or divine Revelation.
The Dissertation’s Question and Outline
Early in his theological formation Ratzinger was disenchanted by the Neo-Scholastic presentation he received of Thomas’s theology from his seminary professors in Freising. Upon discovering philosophical Personalism, he subsequently acquired an Augustinian, Bonaventurian, and even neo-Platonic tendency. Despite this, he claims never to have rejected Aquinas or his doctrine.
With his early work in Fundamental Theology, laying important foundations for his theological career, and the contentions over interpreting Aquinas between the twentieth-century’s Ressourcement and Neo-Thomistic theologians, along with Ratzinger’s influence on Dei verbum’s composition, an opening arises for a comparative study of his Revelation theology with Aquinas’s. Thus the dissertation seeks to answer whether or not Ratzinger’s Revelation theology is congruent with Aquinas’s, and if so, does it advance from Aquinas’s principles (although definitely unintendedly). The study therefore presents and compares their understand of: (1) Revelation’s essential purpose; (2) its essential act; and (3) how it is received.
Presenting the evidence substantiating these claims, the dissertation takes a threefold approach. It outlines important background details, and identifies its key question, its methodological approach and sets its objectives (Section 1.). It presents the evidence of Aquinas and Ratzinger’s positions (Sections 2. to 4.), and finally compares them (Section 5.).
The Dissertation’s Contention and Summary of its Argument
This dissertation contends that the foundation of their differences lies in Aquinas’s Aristotelian intellectualism as a university professor, and Ratzinger’s philosophical Personalism, which he employed for pastoral reasons.
Regarding Revelation’s purpose, Aquinas understands it as ultimately given for our salvation (i.e., the attainment of the beatific vision); while Ratzinger understands it as bringing about the loving dialogical communion between persons, climaxing in Christ himself. From his intellectualism, Aquinas understands the essential revelatory act as consisting in the divine illumination of the Prophet’s judgment (and Christ’s beatific vision) within an Aristotelian lineal history; whereas Ratzinger understands it as consisting in a Christological dialogue, unfolding in a circular or spiral Christocentric history. Regarding their understanding of Revelation’s reception, Aquinas posits that it essentially consists in the intellectual acceptance of the revealed sacra doctrina through divine faith; whereas Ratzinger posits that it consists in a personal encounter and one’s entrance into what he terms, the ‘Christ-Event,’ by entering the life, worship and faith of the Church (and especially through her liturgy).
The dissertation contends that Ratzinger’s Revelation theology is congruent with Aquinas’s principles, since they fundamentally agree that the revelatory act is a divine ‘speech-act.’ (Although Thomas does not employ this exact term I believe it can be argued that it adequately describes his understanding). It also contends that Ratzinger advances Aquinas’s understanding by positing that Revelation is not just a ‘speech-act’ stuck in the past but has a perennial connotation as it is an ongoing dialogical ‘speech-act’ unfolding throughout history. Ratzinger does this by essentially incorporating history into his theology, as derived from his study of Bonaventure. Ratzinger also advances beyond Thomas’s understanding by affirming that for Revelation to be had it must be received, and that the proper receiving subject is not the individual believer but the believing community of the whole Church (this is ‘Revelation’s proper dialogue partner’). Here they differ in their respective understanding of the Church’s role. Whereas Ratzinger incorporates the Church into Revelation’s essential act, Aquinas understands it more as a guarantor of Revelation’s message.
Regarding Revelation’s reception through faith, Aquinas understands it as an intellectual assent to the realities revealed; whereas Ratzinger understands it as consisting in a personal encounter whereby the believer enters into the divine dialogue of love by entering the Church’s life, teaching, worship, and especially her faith, as manifest in and through her liturgy.
The Contribution made by this Comparative Study
Undertaking this study, I offer a contribution to the ‘reconciliatory dialogue’ currently occurring between ‘intellectual descendants’ of the twentieth-century’s Catholic Ressourcement Movement and Neo-Scholastic Thomism. I contribute to our understanding of Aquinas’s positions concerning the way God reveals, and further our understanding of Revelation theology. The dissertation is not a historical study of Ratzinger and Aquinas, but a constructive study in systematic theology.
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Fiedler, Robert Gustave. "BODIES, SELVES, AND PERSONS: A BERGSONIAN DEFENSE OF CORPORATE PERSONHOOD." OpenSIUC, 2015. https://opensiuc.lib.siu.edu/theses/1750.
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This thesis elaborates a notion of Bergsonian personhood that is particularly well suited for understanding the corporate person. Personalists have contributed much to the study of personhood, but they also fail to fully embrace the image of the embodied person offered by Bergson, from which their work appears to emerge. My concern for freedom is part of what animates this study, but I am not framing a new theory of freedom. Rather, I am trying to bring a broader conception of what freedom means to bear on the subject of personhood. To this end, I present the work of Bergson. I distinguish the terms ‘self’ and ‘person,’ defending self as being more properly outlined by the subjective and fleeting nature of the individual. Then, I discuss Bergson’s connections to personalism, with particular attention to the tradition that grew out of Boston University at the turn of the 20th century. Finally, I give a Bergsonian account of personhood that emphasizes the self’s freedom of creative expression, richly connected to its environment, which is elaborated over time in a movement of becoming personal. I make the case that Bergson’s treatments of self and person greatly aid our investigations into personhood socially, legally, and philosophically.
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Yong, Amos. "From Pietism to Pluralism: Boston Personalism and the Liberal Era in American Methodist Theology, 1876-1953." PDXScholar, 1995. https://pdxscholar.library.pdx.edu/open_access_etds/3089.
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Boston personalism has generally been recognized as a philosophic system based upon a metaphysical idealism. What is less known, however, is that the founder of this school of thought and some of the major contributors to the early development of this tradition were committed members of the Methodist Episcopal Church.
The purpose of this study is to examine the contributions made by the early Boston personalists to the cause of theological liberalism in the Methodist Church. It will be shown that personalist philosophers and theologians at Boston University ushered in and consolidated the liberal era in Methodist theology. Further, it will be argued that the religious demands of the philosophy of personalism eventually led some members of the tradition from theological liberalism to modernism and the beginnings of a religious pluralism. In other words, the thesis of this study is that the early Boston personalists were theological innovators in the Methodist Church, leading the denomination from its nineteenth-century evangelical pietism to the modernism and pluralism that was part of mid-twentieth century American Protestantism.
The focus of this study will therefore be on the first two generations of personalists at Boston University: the founder of the personalist tradition, Borden Parker Bowne, and two of his most prominent students, Albert Cornelius Knudson and Edgar Sheffield Brightman. One chapter is devoted to each of figure, focused upon the impact of their personalist philosophy and methodology on their theology and philosophy of religion, and their influence on American Methodist theology.
The period this study, which commences from the time of Bowne's appointment to the Department of Philosophy at Boston University in 1876 to the death of both Knudson and Brightman in 1953, reveals how Methodism grappled with the theological implications raised by the complexities of modernity and the emerging sciences. Attention will be focused on how the philosophical method of the personalists dictated their movement from pietism toward liberalism and onto modernism and pluralism. As such, this study demonstrates the integral role played by the Boston personalist tradition in theological development during the liberal era of American Methodism.
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Kemling, Jared. "Creative Fidelity as a Personalized Symbolic Form of Culture." OpenSIUC, 2018. https://opensiuc.lib.siu.edu/dissertations/1551.
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Ernst Cassirer’s The Philosophy of Symbolic Forms fails to account properly for personalized experiences; it cannot provide a basis for understanding how some experiences become personal while others do not. Our account of personalized experience will remain lacking as long as we follow Cassirer in viewing personalized experience as a non-necessary feature of other symbolic forms such as myth, language, religion, or art; instead it must be understood that personalized experience is grounded in an independent symbolic activity as basic to human cultural life as language, myth, or objectivating knowledge. This basic personalizing symbolic function is best understood as that same activity articulated in Gabriel Marcel’s phenomenological descriptions of the act of “creative fidelity.” Once this relationship has been grasped, it becomes possible to articulate a symbolic form of personalized experience by describing the unique way in which creative fidelity (as the personalizing symbolic function) spatializes, temporalizes, numeralizes (and as a result subjectifies/objectifies) its own distinct horizon of meaning (or: cultural world). The result will be a symbolic form, as Cassirer understands it, that is as far-reaching and fundamental to human cultural life as the three symbolic forms elaborated in The Philosophy of Symbolic Forms. By articulating this fourth symbolic form, we will have taken a significant step toward Cassirer’s ultimate goal of a robust philosophical anthropology.
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Jaggard, Peter L. "Respect of persons in H. Tristram Engelhardt, Jr. a critical analysis based on the ethic of 1 Peter 1-2 /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1530.
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Ullman, Christopher Charles. "God's personhood and God's knowableness an evangelical critique of the religious epistemology of Edgar Sheffield Brightman /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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PAULA, Ricardo Almeida de. "Crise da pessoa e a crise da educação: um estudo na perspectiva personalista de Emmanuel Mounier." Universidade Federal de Goiás, 2010. http://repositorio.bc.ufg.br/tede/handle/tde/1079.
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Previous issue date: 2010-08-27This thesis has as main purpose to study Emmanuel Mounier´s personalist thought as shown in his Oeuvres edited by Paulette Mounier in four volumes, published by Editions du Seuil from 1961 to 1963. The personalism is a movement with a wide philosophic renews and has the person as its core. In this manner, the study of being a person has its implications on Education. According with its Christian anthropological premise the Mounier´s philosophy sees the human being gifted with a imago, image, and throughout his transcendence with imago Dei, God´s image. The study of Mounier´s works and thinkers in the personalist context and philosophy of Education gave us perception of centrality of the person role as reference on contemporaneity. We affirm that personalism was lived as a philosophy which has the person as its core and therefore it is an Integral humanism, nevertheless the person´s concept and idea come from Mounier´s professed christianism, in this manner a Christian humanism. We assured that the personalism is a philosophy. The problem comes because Mounier marked his thought as an attitude more than a doctrine. However, personalism is a philosophy because it does not miss to it accuracy na systematization. Notwithstanding, it is a philosophy outdoor, out of academic walls, a lived and acted philosophy, a pluriform philosophic proposal, having the human person as its convergence center. We elucidated that the personalist thought is not underneath to the philosophical Brazilian thought building, on the contrary it was forbidden due the confusion made by the military system which understood its Marxist or communist and therefore prejudicial to the nation. Throughout social and communitarians movements as CEBs, JEC, JUC, AP, where had participated thinkers like Alceu Amoroso Lima and Henrique Lima Vaz the conscience of being personal in a repressive context and educational was of crucial importance for social-historical-educational development in Brazil. We discussed the meaning of the word education showing to be this changing and valorative attitude concerning the person that aims the transformation of the being of human person. We distinguished educational practice of institutional school practice, being the first understands the human educability and the second seeks to maintain the order ideologically established. We got the conclusion that the perceived crisis in the educational behavior was triggered by the person absence as being of education. The absence of a more defined anthropology, integral and proper about human person gives variable character to the education according to its thought about human being and humanization. Through Mounier´s thought we can retake the person´s concept as itself rescuing him in his communitarian-social aspect and at the same time as the center of all educational proposals.
Esta tese tem como principal objetivo estudar o pensamento personalista de Emmanuel Mounier conforme apresentado nas Oeuvres editadas por Paulette Mounier em quatro volumes, publicadas pelas Editions du Seuil, de 1961-1963. O personalismo constitui-se como um movimento de ampla renovação filosófica que tem como centro a pessoa. Desta sorte, o estudo do ser pessoa tem suas implicações na educação. Dentro de sua premissa antropológica cristã, a filosofia mounierista percebe o ser humano dotado de uma imago, imagem, e, mediante sua transcendência, de imago Dei, imagem de Deus. O estudo das obras de Mounier, e pensadores no contexto do personalismo e da filosofia da educação nos deu a percepção da centralidade do papel da pessoa enquanto referência na contemporaneidade. Afirmamos que o personalismo foi vivido como uma filosofia que tem a pessoa como centro, portanto, um humanismo integral, contudo, a idéia e conceito de pessoa partem do cristianismo professado por Mounier, dessa forma, um humanismo cristão. Afirmamos que o personalismo é uma filosofia. A problemática se instaura pelo fato de Mounier o ter assinalado mais como uma atitude do que como doutrina. Contudo, o personalismo é uma filosofia, pois, não lhe faltam o rigor e a sistematização. Porém, uma filosofia postulada fora dos muros acadêmicos, uma filosofia vivida e agida, uma proposta filosófica pluriforme, com o centro de convergência para a pessoa humana. Elucidamos que o pensamento personalista não é subjacente à construção do pensamento filosófico brasileiro, ao contrário, foi proibido devido à confusão feita pelo regime militar taxando-o de marxista , comunista e, portanto, pernicioso à nação. Através dos movimentos sociais-comunitários como as CEBs, JEC, JUC, AP, dos quais participaram pensadores da ordem de Alceu Amoroso Lima e Henrique Lima Vaz, a consciência de ser pessoal num contexto repressivo e educacional foi de crucial importância para o desenvolvimento sócio-históricoeducacional no Brasil. Discutimos a concepção do termo educação mostrando ser esta uma atitude transformadora e valorativa da pessoa, que visa todas as áreas da existência humana e, ainda, visa a transformação do ser da pessoa humana. Distinguimos a prática educativa da prática escolar institucionalizada, sendo que a primeira percebe a educabilidade humana e a segunda procura manter ordem ideologicamente estabelecida. Concluímos que a crise percebida no meio educacional foi deflagrada pela ausência da pessoa como ser da educação. Ausência de uma antropologia mais definida, integral e própria sobre a pessoa humana, confere à educação um caráter variável a respeito do que entende por ser humano e humanização. Através do pensamento de Mounier podemos retomar o conceito de pessoa enquanto tal resgatando-a em seu aspecto comunitário-social e ao mesmo tempo como centro de toda proposta educacional.
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Silveira, Carlos Roberto da. "O humanismo personalista de Emmanuel Mounier e a repercussão no Brasil." Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/11832.
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Previous issue date: 2010-05-07Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The personalism of Emmanuel Mounier (1905-1950) came up during a historical situation permeated by great disorder. Within the context of mankind in crisis, Mounier always promoted the person. He defended the recovery of inalienable human rights, and paved the way for the ethical universe of the person in his time and place. He proposed an awakening, a bloom of the true human existence made of immanence and transcendence. Thus awakened, the person, being-in-the-world and with-the-world, takes hold of his humanity, refuses passivity and conformism when faced with alienating threats of any nature. His philosophy, which unites reflection and action, reached the other shores of the Atlantic and had an improving repercussion in Brazil from the fifity s. Times of great intellectual, cultural, philosophical, political, and social production were lived as never before in the history of Brazil. Everything was interrupted by the Military Coup of 1964: came to an end the spring of the times for liberty, education and a culture centralized in the dignity of the human person. Not following the logic of the seasons, it was starting a long time of somber winter. A time that can be never forgotten, even though nowadays everything is being done to reject this shamefull past. Anyway, even under the iron fist of the totalitarian order (established disorder), the personalism in Brazil during the 1970 s managed to maintain the spark lighted through a starting trench of thinking, specifically more philosophical. Time going, attending to nowadays time, it is noticed that new incidents against human dignity do occur daily. It is not an odd thing to think that, referring at the beginning of the 21st century to the view uphold by Mounier, one comes to rediscover that the idea of the person can contribute much to our time. Mounier s thought about the person can provide help for a personal awakening that enclose each other, promoting a responsibility ethics , and bringing with it, in the structures of its personal universe, something new, so much needed by a community (commonunity), that urgently must be understood as planetary
O personalismo de Emmanuel Mounier (1905-1950) surgiu diante de uma condição histórica permeada por grandes desordens. Dentro do contexto de humanidade em crise, Mounier promoveu sempre a pessoa. Defendeu uma retomada dos inalienáveis direitos humanos, abriu vias para o universo ético da pessoa em seu tempo e lugar. Propôs um despertar, um desabrochar de existência verdadeiramente humana feita de imanência e transcendência. Assim desperta, a pessoa, ser-no-mundo e com-o-mundo, assume a humanidade, recusa a passividade e o conformismo diante das ameaças alienantes de qualquer natureza. Elegendo-se, compromete-se numa luta permanente para humanizar a humanidade. Sua filosofia, que une reflexão e ação, chegou às outras margens do Atlântico e teve progressivamente repercussão no Brasil a partir da década de 50. Momentos de grande produção intelectual, cultural, filosófica, política e social foram vividos como jamais visto na História do Brasil. Tudo foi interrompido pelo Golpe Militar de 1964: chegava ao fim a primavera dos tempos de libertação, de educação e de cultura centrada na dignidade da pessoa humana. Ao furtar a lógica das estações, iniciava-se um longo período de inverno sombrio. Período que jamais pode ser esquecido, embora atualmente, tudo se faça para rejeitar este passado vergonhoso. Ainda que sob o punho de ferro da ordem totalitária (desordem estabelecida), o personalismo no Brasil na década de 70 conseguiu manter a centelha acessa, através de uma incoativa trincheira de um pensar mais especificamente filosófico. Com o passar do tempo, ao sintonizar os dias atuais, nota-se que novos episódios contra a dignidade humana ocorrem diariamente. Não é estranho pensar que, aludindo no início do século XXI ao enfoque defendido por Mounier, venha-se a redescobrir que a idéia de pessoa pode contribuir muito para o nosso tempo. O pensamento de Mounier sobre a pessoa pode fornecer subsídios para um despertar pessoal que abarque os outros, promova uma ética de responsabilidade e traga consigo, nas estruturas de seu universo pessoal, a novidade, tão necessária a uma comunidade (comum-unidade) que precisa urgentemente entender-se como planetária
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Bulzacchelli, Richard H. "Mary and the acting person: an anthropology of participatory redemption in the personalism of Karol Wojtyla/ Pope John Paul II." IMRI - Marian Library / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430302856.
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AIMO, DARIA MARIANGELA. "Tra emozioni, affetti e sentimenti. Riflessioni e prospettive pedagogiche." Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/139.
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Il presente lavoro di ricerca ha inteso porre le basi di una pedagogia del sentire umano.
Si è inteso indagare le emozioni gli affetti e i sentimenti da un punto di vista pedagogico-educativo. Muovendo dai contributi offerti dalla psicologia e dalle neuroscienze, dalla filosofia, dall'antropologia e dalla sociologia si è delineata una visione complessa e articolata dell'essenza, del valore e del significato del sentire umano.
Poiché nella riflessione pedagogica le emozioni, gli affetti e i sentimenti sono in misura variabile da sempre stati oggetto di attenzione, si è presentato, altresì, ripercorrendo e rileggendo criticamente, il pensiero di alcuni autori legati alla storia della pedagogia e alla pedagogia contemporanea. La scelta è avvenuta sulla scorta della significatività delle riflessioni circa la fondatività delle emozioni, affetti e sentimenti nella persona e nella relazione educativa; circa l'educazione del cuore nei percorsi di crescita e umanizzazione dell'educando.
Successivamente, nel riflettere sull'educabilità del sentire umano, si sono svolte precisazioni e chiarificazioni semantiche dei termini in questione e si è approfondito il tema della competenza emotivo-narrativa e della riflessività emotivo-affettiva.
Infine, prendendo le mosse da una micro ricerca svolta sull'affettività familiare si è tematizzata la famiglia come nucleo affettivo originario; il ruolo educativo gentioriale nella formazione emotivo-affettiva, il rapporto tra formazione emotivo-affettiva e formazione morale della persona.The present work of research meant to lay the bases of a pedagogy of human feeling. We intended to analyse the emotions, the affections and the feelings from a pedagogical and educational point of view. Beginning from literary contributions of the psychology and neuroscience, of the philosophy and anthropology and of the sociology, we delineated a complicated and well constructed vision about the essence, the value, and meaning of human sensibility and feeling. Because of in pedagogical consideration, emotions, affections and feelings, have always been object of attention in different ways, we have also critically showed the thought of some authors connected to the history of pedagogy and to the current pedagogy. It was due to the meaning of reflection about the importance of emotions, affections and feelings in the human being and in the educational relation; about the hart education in the growth of the child. After that, thinking about the education of human feeling, we realized semantic explanations regarding the terms of the phenomena of human feeling, we studied in depth the theme of emotional literacy and of the emotional reflectivity. At the end, starting from a micro research about family affectivity we talked about family as emotional and affective original nucleus; about the education parents role in the emotional growth; about the connection between emotional formation and the moral formation of the human being.
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AIMO, DARIA MARIANGELA. "Tra emozioni, affetti e sentimenti. Riflessioni e prospettive pedagogiche." Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/139.
Full textAbstract:
Il presente lavoro di ricerca ha inteso porre le basi di una pedagogia del sentire umano.
Si è inteso indagare le emozioni gli affetti e i sentimenti da un punto di vista pedagogico-educativo. Muovendo dai contributi offerti dalla psicologia e dalle neuroscienze, dalla filosofia, dall'antropologia e dalla sociologia si è delineata una visione complessa e articolata dell'essenza, del valore e del significato del sentire umano.
Poiché nella riflessione pedagogica le emozioni, gli affetti e i sentimenti sono in misura variabile da sempre stati oggetto di attenzione, si è presentato, altresì, ripercorrendo e rileggendo criticamente, il pensiero di alcuni autori legati alla storia della pedagogia e alla pedagogia contemporanea. La scelta è avvenuta sulla scorta della significatività delle riflessioni circa la fondatività delle emozioni, affetti e sentimenti nella persona e nella relazione educativa; circa l'educazione del cuore nei percorsi di crescita e umanizzazione dell'educando.
Successivamente, nel riflettere sull'educabilità del sentire umano, si sono svolte precisazioni e chiarificazioni semantiche dei termini in questione e si è approfondito il tema della competenza emotivo-narrativa e della riflessività emotivo-affettiva.
Infine, prendendo le mosse da una micro ricerca svolta sull'affettività familiare si è tematizzata la famiglia come nucleo affettivo originario; il ruolo educativo gentioriale nella formazione emotivo-affettiva, il rapporto tra formazione emotivo-affettiva e formazione morale della persona.The present work of research meant to lay the bases of a pedagogy of human feeling. We intended to analyse the emotions, the affections and the feelings from a pedagogical and educational point of view. Beginning from literary contributions of the psychology and neuroscience, of the philosophy and anthropology and of the sociology, we delineated a complicated and well constructed vision about the essence, the value, and meaning of human sensibility and feeling. Because of in pedagogical consideration, emotions, affections and feelings, have always been object of attention in different ways, we have also critically showed the thought of some authors connected to the history of pedagogy and to the current pedagogy. It was due to the meaning of reflection about the importance of emotions, affections and feelings in the human being and in the educational relation; about the hart education in the growth of the child. After that, thinking about the education of human feeling, we realized semantic explanations regarding the terms of the phenomena of human feeling, we studied in depth the theme of emotional literacy and of the emotional reflectivity. At the end, starting from a micro research about family affectivity we talked about family as emotional and affective original nucleus; about the education parents role in the emotional growth; about the connection between emotional formation and the moral formation of the human being.
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Goritsas, Helen. "Beyond the limits of the auteur: on the possibility of an encounter theory of modern cinema." Thesis, The University of Sydney, 2012. http://hdl.handle.net/2123/9493.
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Despite contention and criticism, auteur theory has significantly influenced screen studies for over half a century and has framed the recurring “brand” or “style” of a director’s personal vision as cinema’s major creative force. Bounded as that theory is within one person’s thoughts and defined in terms of a director’s finite subjectivity what of the auteur’s relation with the world beyond their private selves? As a counterpoint to the exaltation of the cult of the director and in order to restore to film its value as a work, both this thesis and my associated studio practice will engage in a meditation on the idea of surpassing the self in the process of creation. This is an acknowledgement of an act in which one is both present but in a moment of leaving the self behind, dissolving the barrier between self and other as exemplified by the director’s willingness to yield to the work and during acts of genuine collaboration. In choosing the human factor, despite the industrial nature of film production, the view of authorship offered - the possibility of an Encounter Theory of Modern Cinema, a dialogical philosophy of transformative meeting will endeavour to broaden the concept of the auteur, beyond the self-enclosed, private subjectivity of the director. Encounter theory is grounded upon the percussive seeds of Personalist humanism which so informed the criticism of film theorist Andre Bazin. Personalism affirms the absolute dignity and value of persons as subjects and not as objects in which each person is not isolated from others but engaged in interpersonal relations. In acknowledging the interdependence of existence, Encounter Theory thus constitutes a refutation of an either/or division and proposes an aesthetics of cinema concerned with “relation between.” The overall aim of this thesis is to explore in depth the film medium’s primary artistic advantage, namely, its capacity to derive benefit from the negation of the presence of man, an acknowledgment of the continuum of existence in the very absence of one’s own self. Andre Bazin’s reflection upon “the world in its own image” interestingly pointed to this very challenge in cinema: the manifestation of the unique image that could overcome the distinction of the subject and object dichotomy, neither the expression of individual subjectivity, the distorting perspective of a singular point of view, nor the representation of illusion, acting as a barrier between life and art. In starting from the premise that it is from relations that we deduce things, it is concluded that “personal vision” is not an isolated phenomenon and that connectedness is an integral part of our relationship to one another and the world around us.
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Lucato, Maria Carolina. "O conceito de \"pessoa humana\" no âmbito da bioética brasileira." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/23/23148/tde-24102009-122706/.
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A bioética é uma ciência que surgiu no início da década de 1970 nos Estados Unidos, com objetivo de criar uma ponte entre a ciência biológica e a área dos valores. No Brasil, a bioética chega, efetivamente, em 1995, a partir da fundação da Sociedade Brasileira de Bioética e da promulgação da Resolução 196/96 do Conselho Nacional de Saúde, que regulamenta a pesquisa com seres humanos no país. A bioética possui vários modelos e dentre eles está o Personalismo Ontologicamente Fundado, criado por Elio Sgreccia. Esta linha de pensamento se funda na pessoa humana, ou seja, a pessoa deve ser o critério de avaliação frente a um dilema bioético. Toda pessoa humana é unitotalidade, dotada de uma dignidade. Ela é formada pelas dimensões física, psíquica, social, moral e espiritual. Este modelo considera que toda vida humana tem início com a fecundação e fim com a morte natural. Mas este conceito de pessoa humana não é o único no âmbito da bioética. Por isso, no presente trabalho, se pretendeu através da hermenêutica de Gadamer, identificar o conceito de pessoa humana utilizado no Brasil. Foram recolhidas 63 referências no site da Bireme através de palavras-chave identificadas na revisão da literatura. Destas referências, 50 foram lidas na íntegra e algumas categorias foram criadas para dividi-las, sendo elas: Início da vida, Final da vida, Prática da Saúde, Saúde Pública e Temas Variados. Os textos foram resumidos e interpretados com o objetivo de se identificarem aspectos relativos ao conceito de pessoa humana. Na discussão, os aspectos referentes ao Personalismo Ontologicamente Fundado foram evidenciados como contraponto de conceitos de outros modelos. E o critério utilizado no sentido de reconhecer o conceito de pessoa humana foi a experiência elementar, entendida como a experiência que cada pessoa faz, a partir de um critério de juízo, e através da correspondência com sua realidade. No Brasil, em relação ao Início da vida, os pesquisadores em sua maioria, consideram que a vida tem início em qualquer momento posterior à fecundação; diferentemente do conceito da bioética personalista que determina o início da vida na fecundação. Em relação ao final da vida, os conceitos de dividem, sendo que metade pensa na morte natural, e metade pensa que a pessoa deve ter autonomia para decidir pelo final de sua vida. Os que falam em morte natural, admitem os cuidados paliativos como saída para os doentes incuráveis se verem acolhidos em seu sofrimento, como diz também o personalismo ontologicamente fundado. Em relação à prática à saúde, a autonomia aparece predominantemente como auxiliar à prática médica, mas em alguns artigos este princípio aparece como a parte da pessoa de maior importância na relação paciente - equipe de saúde. De acordo com a bioética personalista o critério último frente à prática clínica deve ser SEMPRE a pessoa humana. Na saúde pública foram evidentes os aspectos relacionados à grupos vulneráveis e à necessidade de intervenção do Estado, tendo faltado a ênfase ao protagonismo da pessoa, da sociabilidade e da subsidiariedade. E no que tange a eugenia, os autores falaram em tolerância à ela e respeito à vontade da maioria da sociedade, enquanto a bioética personalista fala em considerar o diferente, o diverso, através do reconhecimentos de sua dignidade humana. Assim, no Brasil os conceitos relacionados à definição de pessoa humana são bastante diversos. Concluindo, é preciso fazer com que a comunidade bioética brasileira comece a considerar o conceito de pessoa do personalismo ontologicamente fundado, a partir do olhar para sua própria experiência, tendo como critério de juízo sua própria realidade. E utilizar essa experiência de pessoa nos momentos em que seja necessário decidir sobre as intervenções que se faz sobre a vida.Bioethics is a science that emerged in the beginning of the 70s in the U.S. by aiming at creating a new connection between biologic science and values. Bioethics effectively arrived in Brazil in 1995 as of the foundation of the Sociedade Brasileira de Bioética [Brazilian Bioethics Society] and the publication of Decree 196/96 by the National Health Council, which rules over research with human beings in the country. Bioethics presents several models, wherein the Ontologically Based Personalism as created by Elio Sgreccia can be found. This train of thought is based on the human person, i.e. the person needs to be the assessment criteria before a bioethical dilemma. Every human person is a unitotality who is endowed with dignity. She is formed by physical, psychic, social, moral and spiritual dimensions. This model considers that all forms of human life begin upon conception and end with natural death. But this human person concept is not the only one within the bioethical scope. Thus, we intended to identify herein the human person concept used in Brazil through Gadamer\'s hermeneutics. 63 references from the Bireme website were collected through key-words identified in the revision of the literature. From among them, 50 were read completely and some categories were created so as to divide them, namely being: Beginning of Life, End of Life, Practicing Health, Public Health and Various Subjects. The texts were summarized and interpreted by aiming at identifying aspects concerning the human person concept. Aspects regarding the Ontologically Based Personalism were evinced as counterpoint to the concepts from other models within the discussions, and the criteria used to recognize the human person concept was the elementary experience that is understood as the one each person undergoes as of judgment criteria, as well as through the correspondence to its reality. In Brazil, most researchers consider life begins at any moment after conception when referring to the Beginning of life, as opposed to the concept of personalistic bioethics which understands the beginning of a new life happens upon conception. Regarding the end of life, the concepts are divided, whereby half of researched authors admit palliative care as an exit for terminally-ill patients for them to be soothed in their suffering, just as the Ontologically Based Personalism also suggests, and the other half thinks the person needs independence to decide the end of his life, offering hence an opening to euthanasia. In regard to practicing health, the principle of independence appears predominantly as part of the base of medical practice, whereby this principle appears in some articles as the part of the person with the biggest importance in the patienthealthcare team relation. For personalistic bioethics, the ultimate criterion before the clinical practice has to serve as the foundation for the human person. Authors who work with public healthcare themes showed evident aspects related to vulnerable groups and to the need of State intervention, wherein the emphasis on the persons leadership has been missing, in addition to sociability and subsidiarity. Concerning eugenics, authors speak of tolerance toward it and respecting the will of the majority of society, while personalistic bioethics speak of considering what is different and diverse through the acknowledgment of human dignity. Thus, the concepts related to the definition of the human person are quite diverse in Brazil. In summary, it is necessary to help the Brazilian bioethical community become acquainted with the concept of the person as resumed by the Ontologically Based Personalism, by looking at our experience and by having our own reality as judgment criteria, as well as using this experience of person when it is necessary to take decisions in regard to life.
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AMORIM, LEONARDO COSTA DA SILVA DE OLIVEIRA. "PERSON AND COMUNITY: THE CONTEMPORARY INDIVIDUALISM VIS-A-VIS THE PERSONALISM OF EMMANUEL MOUNIER AND THE COMMUNITARY ASPECT OF KARL BARTH THEOLOGY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=16261@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORA presente pesquisa versa o sobre a influência do individualismo pósmoderno no cristianismo ocidental contemporâneo. Demonstramos, através de pensadores como, por exemplo, Gilles Lipovetsky e Danièle Hérvieu-Léger, que a sociedade pós-moderna, fragmentada, multifacetada, globalizada e fomentadora de uma postura auto-centrada nos indivíduos, tem gerado, também nas comunidades religiosas cristãs, o mesmo individualismo que encontramos fora do ambiente cristão, na sociedade secularizada. Como possível resposta a tal individualismo crescente nas comunidades religiosas cristãs procuramos resgatar as idéias centrais do filósofo católico Emmanuel Mounier, principalmente através de sua obra intitulada O personalismo. Sua filosofia personalista salienta a singularidade da pessoa e sua liberdade - não podendo ser concebida como parte de uma massa anônima e sem rosto - a indispensabilidade da vida comunitária para um viver realmente autêntico e a figura da trindade como referência para a comunidade humana. O teólogo Karl Barth reforçará algumas das idéias preconizadas pelo personalismo de Mounier, contudo, salientando os aspectos centrais que tocam a fé cristã. Barth, através de sua teologia, apresentará o que denomina de necessária co-humanidade, ou seja, a troca e a experiência fecunda entre os seres humanos através de uma vida comunitária e solidária e apresentará a figura de Jesus Cristo como referência a ser seguida, tanto em direção aos seres humanos, assim como em direção a Deus.
The present dissertation focus upon the influence of post-modern individualism on contemporary western christianism. We have shown, thru thinkers like, for example, Gilles Lipovetsky and Danièle Hervieu-Léger, that post-modern society, fragmented, multifaceted, globalizer and supporter of a selfcentered emphasis on individuals has also generated on christian religious communities, the same individualism to be found outside the christian environment, in a secularizedsociety. As a possible response to such growing individualism in religious christian communities we have tried to revive the central ideas of catholic philosopher Emmanuel Mounier, mainly thru his work entitled The personalism. His personalistic philosophy stresses the singularity of the person and its freedom - not to be understood as part of an anonymous and faceless mass - the indispensability of of a communitary life to a really authentic living and thesymbol of the trinity as reference to the human community. Theologian Karl Barth will reinforce some of the ideas fostered by the personalim of Mounier, emphasizing, however the central aspects that touch upon the christian faith. Barth, thru his theology, will present what he calls the necessary co-humanity, that is, the exchange and fruitful experience among human beings by way of a solidary and communitary life, and will present the figure of Jesus Christ as a reference to be followed whether towards human beings as well as towards God.
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LACERDA, MARINA BASSO. "COLONIZING BODIES: ESSAY ON THE PUBLIC AND THE PRIVATE SPHERES. PATRIARCHALISM,PATRIMONIALISM, PERSONALISM AND VIOLENCE AGAINST WOMEN DURING THE FORMATION OF BRAZIL." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=16570@1.
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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOA pesquisa trata das relações entre as diversas formas de exploração da mulher no Brasil colonial e a estruturação do nosso espaço político. Dentre as características materiais da colonização do Brasil figurou a exploração/controle sexual da mulher, que variou até extremos de sadismo, sendo o uso do elemento feminino uma das técnicas essenciais e inovadoras da formação desta civilização moderna dos trópicos. A inserção feminina esteve subordinada à necessidade de povoamento e de reprodução de mão de obra. Desde os primeiros momentos, a indígena (e depois a negra, a branca e a mestiça) foi associada à natureza e à terra a ser colonizada, em uma analogia simbólica e prática de devastação. A prole gerada a partir do estupro de escravas e de uniões como as concubinatárias era massivamente (ilegítima), (ninguendade) que dá origem ao próprio povo brasileiro. No contexto colonial, o clã patriarcal foi a real fonte de poder, marcando entre nós o patrimonialismo, o patriarcalismo e o personalismo, sendo o espaço público formado pela invasão de /indiferenciação com elementos privados, dentre os quais o controle/exploração massivo, sistemático e violentíssimo de expressiva parcela das mulheres, donde se extrai que a relação patrimonialista e patriarcal é uma relação absolutamente gendrada. Em termos de teoria política, a indiferenciação entre o público e o privado entre nós não só marginalizou as mulheres politicamente, como as fizeram servir de forma muito direta e violenta ao projeto político e econômico colonial.
The Dissertation investigates relationships between the several forms of exploitation of women and politics in colonial Brazil. Sexual exploitation and control of women were one of the essential and innovative techniques to build this (modern civilization in the tropics) as well as one of the important features of Brazil during its colonial period. From the earliest times in Brazilian history, women were associated with nature and with land to be colonized, which implied in a practical and symbolic analogy of forms of devastation. Moreover, as a result of raping female slaves and of unions such as concubinage we had the (illegitimate) offspring, (nobodyness) which gave rise to Brazilian people. In the colonial context, the patriarchal clan was the real source of power. This is the origin of patrimonialism, patriarchalism and personalism, with means that public sphere was formed by the invasion of private elements, among them the systematic and violent control /exploitation of women. It permits to conclude that patriarchal and patrimonial relationships are quite gendered. In terms of political theory, making women serve directly to economic and social project of colonialism, patriarchalism politically marginalized women.
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Sapožnikova, Alina. "Asmens vertingumo įsisąmoninimas ir aktualizacija." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2007. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20070816_171959-45494.
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Tyrimo rezultatai.
Darbo eigoje išryškėjo, jog asmens vertingumą lemia ne tik jo vertybinė orientacija, bet gebėjimas įžvelgti savyje, kartu ir kitame žmoguje, asmenį, ne tik suvokti, bet aktyviai, atsakingai kurti save ir plėtoti tarpusavio santykius. Reikia teigti ne vien objektyvią tiesą, pagal fiziologinius, instrumentinius ar kitus matus, bet pastebėti žmogiškosios prigimties aktualizacijos prasmę bei jos vystymosi galimybes atskirose asmenyse, pastebėti dabar integralaus „Aš” ir „Tu” esatį bei ją suvokus brandinti. Asmens vertingumą apibūdina ne jo geri įpročiai, bet sąmoningi ir aktualūs veiksmai skirti asmeniui. Prasmingiau būtų kalbėti apie įgūdžius. Taip pat asmens vertingumą labiau apibūdina ne patys veiksmai, bet jų darymo vidinė motyvacija, grįsta savęs bei kito įvertinimu. Taigi tikslinant hipotezę, galima suformuluoti tezę:
Asmens vertingumas yra asmens savikūra remiantis žmogiškosios prigimties duotybe, vykdoma sąmoningai, sąveikaujant su kitais asmenimis bei nukreipta į asmenį.
Ši tezė suformuluota analizuojant E. S. Brightman‘o, M. Buber��io, E. Mounier ir J. Lacroix poziciją asmens atžvilgiu. Jos pagrindu tirti psichologiniai bei sociologiniai asmens vertingumo įsisąmoninimo ir aktualizacijos ypatumai. Apžvelgiant A.H. Maslow’o, C. R. Rogers’o, G. W. Allport’o, E. Fromm’o, V. E. Frankl’io požiūrį į asmenį (saviaktualizaciją, besąlygišką pagarbą, propriumą, moralinį aspektą, prasmę), išryškintos esminės asmens struktūros –... [toliau žr. visą tekstą]The study is based on the personalistic point of view and the evaluation of a person. The theme of self-developing, conscious actualisation of man’s value without loss of human nature is a matter of great relevance of modern-day problems, such as lack of opportunity and ability to live humanly, loneliness, every kind of national, cultural conflict, war etc. In this work the essence and features of a person’s value, and the sense of the process of this consciousness and actualisation are analysed. In this study God’s presence is not denied, but the religious question is not touched. To reach the aim, the work starts with the foundation of the theme on philosophical arguments. E. S. Brightman’s, M. Buber’s, E. Mounier’s, J. Lacroix’s explanations of the person are investigated and a thesis is formulated: The value of person is his self - creation based on human nature, pursued consciously, in relationship with others and always oriented towards the person. Secondly, the evaluation of psychological humanistic approach to the person was analysed. Emphasis was placed upon the individual continuous effort of attention to a person, moral relationship, connection of understanding, memory, fantasy with a man’s value, exact action and at the same time unlimited love and maturity. Self- esteem is grounded on objective evaluation of person and his actualisation together with others. The third part is dedicated to discussion about social issues (political... [to full text]
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Guliyev, Farid [Verfasser], Matthijs [Akademischer Betreuer] Bogaards, Marco [Akademischer Betreuer] Verweij, and Heiko [Akademischer Betreuer] Pleines. "Unpacking the Political Resource Curse: How Oil Fuels Personalism and Undermines Democratization / Farid Guliyev. Betreuer: Matthijs Bogaards. Gutachter: Matthijs Bogaards ; Marco Verweij ; Heiko Pleines." Bremen : IRC-Library, Information Resource Center der Jacobs University Bremen, 2015. http://d-nb.info/1087305349/34.
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Wood, Dawn Helaine. "Personality representation : predicting behaviour for personalised learning support." Thesis, University of Hull, 2010. http://hydra.hull.ac.uk/resources/hull:6862.
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The need for personalised support systems comes from the growing number of students that are being supported within institutions with shrinking resources. Over the last decade the use of computers and the Internet within education has become more predominant. This opens up a range of possibilities in regard to spreading that resource further and more effectively. Previous attempts to create automated systems such as intelligent tutoring systems and learning companions have been criticised for being pedagogically ineffective and relying on large knowledge sources which restrict their domain of application. More recent work on adaptive hypermedia has resolved some of these issues but has been criticised for the lack of support scope, focusing on learning paths and alternative content presentation. The student model used within these systems is also of limited scope and often based on learning history or learning styles. This research examines the potential of using a personality theory as the basis for a personalisation mechanism within an educational support system. The automated support system is designed to utilise a personality based profile to predict student behaviour. This prediction is then used to select the most appropriate feedback from a selection of reflective hints for students performing lab based programming activities. The rationale for the use of personality is simply that this is the concept psychologists use for identifying individual differences and similarities which are expressed in everyday behaviour. Therefore the research has investigated how these characteristics can be modelled in order to provide a fundamental understanding of the student user and thus be able to provide tailored support. As personality is used to describe individuals across many situations and behaviours, the use of such at the core of a personalisation mechanism may overcome the issues of scope experienced by previous methods. This research poses the following question: can a representation of personality be used to predict behaviour within a software system, in such a way, as to be able to personalise support? Putting forward the central claim that it is feasible to capture and represent personality within a software system for the purpose of personalising services. The research uses a mixed methods approach including a number and combination of quantitative and qualitative methods for both investigation and determining the feasibility of this approach. The main contribution of the thesis has been the development of a set of profiling models from psychological theories, which account for both individual differences and group similarities, as a means of personalising services. These are then applied to the development of a prototype system which utilises a personality based profile. The evidence from the evaluation of the developed prototype system has demonstrated an ability to predict student behaviour with limited success and personalise support. The limitations of the evaluation study and implementation difficulties suggest that the approach taken in this research is not feasible. Further research and exploration is required –particularly in the application to a subject area outside that of programming.
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Re, Henrique Antonio. ""Mundo da desordem", "homem cordial" e a ordem contemporanea do capital : uma analise do esquema interpretativo de Roberto Schwarz." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281956.
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Orientador: Fernando Antonio LourençoDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-04T03:34:56Z (GMT). No. of bitstreams: 1 Re_HenriqueAntonio_M.pdf: 12537503 bytes, checksum: 54ee64f4a603082c0e0c14278ea46ab6 (MD5) Previous issue date: 2005
Resumo: Este trabalho procura discutir a interpretação do andamento histórico da sociedade brasileira, apresentada por Roberto Schwarz, a partir de duas de suas fontes: o livro RaÍzes do Brasil, de Sérgio Buarque de Holanda e alguns ensaios de Antonio Candido, com destaque para a "Dialética da malandragem". Este procedimento permitiu compreender de que modo algumas contribuições desses dois autores foram incorporadas ou recusadas quando da construção daquela interpretação. Possibilitou ainda compreender essas divergências como contribuições ao processo de fonnação do pensamento social brasileiro, uma vez que foram analisadas através do debate intelectual no qual surgiram
Abstract: The present dissertation strives to discuss the interpretation of the historical process of the Brazilian society presented by Roberto Schwarz, from two sources: the book Raizes do Brasil, by Sérgio Buarque de Holanda and some essays by Antonio Candido, chiefly the "Dialética da malandragem". The procedure enabled the comprehension of how the contributions of both authors were accepted or refused when that interpretation was made. It also enabled the comprehension of the divergences as contributions to the process of formation of the Brazilian social thought, since they were analyzed through the intellectual debate from which they came u
Mestrado
Sociologia
Mestre em Sociologia
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Martins, Angela Vidal da Silva. "Antropologia filosófica e direito : um confronto entre o personalismo de Lon Fuller e o economicismo de Richard Posner." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/147035.
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O presente trabalho tem como finalidade demonstrar a relação entre Antropologia Filosófica e Direito a partir de duas correntes caracterizadas como antagônicas e seus respectivos expoentes: o personalismo de Lon Fuller e o economicismo de Richard Posner. Para tal, procuraremos primeiramente delimitar os conceitos com os quais trabalharemos: Antropologia Filosófica, Direito, Personalismo e Economicismo. Em seguida, apresentaremos os autores, centrando-nos principalmente na fundamentação jurídica de seu pensamento e na repercussão prática de suas teorias para evidenciar em que medida a base antropológica influencia a concepção de Direito e a ordem social. Concluiremos destacando a necessidade do conhecimento antropológico na formação jurídica no sentido de facilitar a compreensão das diversas teorias e sua consonância com os fins do Direito.The present work aims to demonstrate the relation between Philosophical Anthropology and Law through two antagonic mainstreams and respective exponents: Lon Fuller´s personalism and the economicism of Richard Posner. For this goal, we will first offer the concepts we will be dealing with: Philosophical Anthropology, Law, Personalism and Economicism. Then, we will present the authors, mainly focusing on the legal fundamentals of their thought and practical repercussions of the theories in order to evidence how anthropological basis influence the conception of Law and the social order. To conclude, we will highlight the necessity of anthropological knowledge in legal education to facilitate the comprehension of different theories and its consonance with the ends of Law.
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Clément, Sylvain. "Compassion et personne. : le Personnalisme français (1930-1950) à l'épreuve de la compassion." Thesis, Normandie, 2018. http://www.theses.fr/2018NORMC007.
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Dans quelle mesure les fondements et les concepts essentiels du personnalisme français (1930-1950) permettent-ils d’envisager la compassion comme une voie de connaissance de la personne ? Tel est le problème auquel ce travail se confronte. La première partie analyse l’expérience de la compassion, à travers plusieurs de ses figures et de ses formes. Après avoir exposé les axes fondateurs du personnalisme français, la partie II montre que la compassion fait difficulté pour ce courant de pensée car elle met au jour ses tensions internes. La partie III confirme et nuance ce diagnostic à l’aide de l’étude de la place de la compassion dans l’œuvre de M. Nédoncelle et dans celle d’E. Mounier. La partie IV s’appuie sur la pensée de S. Weil pour proposer un renouvellement de ce personnalisme afin de remédier à cette minoration de la compassion. Enfin, dans la perspective d’un tel renouvellement, la dernière partie interroge le rapport du personnalisme et du christianismeTo what extent do the foundations and essential concepts of French personalism (1930-1950) make it possible to consider compassion as a way to know the person ? Here is the problem this work faces. The first part analyses the experience of compassion through several figures and forms. After explaining the fundamental axes of French personalism, the second part shows that compassion is problematic to this current of thought because it brings to light personalism inner tensions. The third part confirms and tempers this diagnostic studying the role of compassion in M. Nédoncelle’s and E. Mounier’s works. The fourth part builds on S. Weil’s thought to offer a renewal of this personalism so as to remedy this underestimation of compassion. Finally, in the perspective of such a renewal, the last part questions the relation between personalism and Christianism
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Corvetto, Piero. "Non-party governments: The recruitment of personnel in the relationship between the government and the governing party in Peru (1980-2011)." Revista de Ciencia Política y Gobierno, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/48646.
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The paper studies the relationship between governments and political parties in Peru from 1980 to 2011 Specifically, it aims to analyze the partisanship of government: the participation at government of the political organization with the one the president won the elections First, it orders the Peruvian governments around four types of partisanship: (i) the governing party, (ii) the government without a party (or government of the Messiah), and the coalition government in any of its two versions; that is (iii) the government of hegemonic coalition and (iv) the pluralist coalition government Second, it aims to explain the two types of partisanship found in this country: on one hand, hegemonic coalition governments such as Fernando Belaunde (19801985) and Alan Garcia (1985-1990), and on the other hand, the non-party governments like those of Alberto Fujimori (1990-2000), Alejandro Toledo (2001-2006) and Alan Garcia (20062011) To do this, it discards explanations focused on the type of political regime and those who focus solely on party institutionalization or only on personalism In contrast, it suggests that the combination of the last two factors explains the type of partisanship found in each caseEl artículo estudia la relación entre los gobiernos y los partidos de gobierno en el Perú entre 1980 y 2011 Específicamente, se propone analizar el partidismo del gobierno: la participación en el gobierno de la organización política con la que el presidente ganó las elecciones En primer lugar, ordena los gobiernos peruanos alrededor de cuatro tipos de partidismo: (i) el gobierno de partido, (ii) el gobierno sin partido (o «gobierno del mesías»), y el gobierno de coalición en cualquiera de sus dos versiones; es decir, (iii) el gobierno de coalición hegemónica y (iv) el gobierno de coalición pluralista En segundo lugar, se propone explicar los dos tipos de par- tidismo encontrados en el país: por un lado, los gobiernos de coalición hegemónica como los de Fernando Belaúnde (1980-1985) y Alan García (1985-1990) y, por otro lado, los gobiernos sin partido como los de Alberto Fujimori (1990-2000), Alejandro Toledo (2001-2006) y Alan García (2006-2011) Para ello, descarta explicaciones enfocadas en el tipo de régimen político y aquellas que se centran únicamente en la institucionalización partidaria o únicamente en el personalismo Por el contrario, propone que la combinación de los últimos dos factores explica el tipo de partidismo encontrado en cada caso
O artigo estuda a relação entre os governos e os partidos de governo no Peru entre 1980 e 2011Especificamente, este artigo propõe analisar o partidismo do governo: a participação no governo da organização política com ao que presidente ganhou as eleições No primeiro lugar, ordena os governos peruanos ao redor de quatro tipos de partidismo: (i) o governo do partido, (ii) o governo sem partido («governo do messias»), e o governo de coligação em suas dois versões; que podem ser (iii) o governo de coligação hegemônica e (iv) o governo de coligação pluralista No segundo lugar, este artigo propõe explicar os dois tipos de partidismo encontrados no país: os governos de coligação hegemônica como o governo Fernando Belaúnde (1980-1985) e o governo do Alan Garcia (1985-1990) e, por outro lado, os governos sem partido como o governo de Alberto Fujimori (1990-2000), o governo do Alejandro Toledo (2001-2006) e Alan García (2006-2011) Para isso, descarta as explicações centralizadas no tipo de regime político e aqueles que só centralizam na institucionalização partidária ou só no personalismo Pelo contrario, este artigo propõe que a mistura dos últimos dois fatores explicam o tipo de partidismo encontrado em cada caso
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CAPUZZI, MONICA. "Le nuove sfide all'educazione nella realtà dell'Unione Europea." Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/136.
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La tesi analizza e riflette, criticamente e metodicamente, sulla base di precisi contenuti bibliografici, in merito a quanto l'Unione Europea ha proposto, e continua a prospettare, per ciascuno dei propri cittadini nel complesso settore formativo, educativo e didattico. La matrice della riflessione, e della conseguente azione, è data dal celeberrimo Vertice di Lisbona del marzo del 2000, in cui ciascuno degli Stati membri si impegnò affinché l'Unione Europea potesse diventare, nell'intervallo di tempo intercorrente fra il 2000 ed il 2010, "l'economia della conoscenza più forte e competitiva nel mondo". La sottolineatura relativa all'incremento del "capitale umano" e del "capitale sociale" ritorna con insistente frequenza nella maggior parte dei documenti relativi al patto formativo complessivo nella Comunità Europea. Ciò dà adito ad un corollario di riflessioni che vertono di volta in volta sull'introduzione sempre più massiccia delle Tecnologie dell'Informazione e della Comunicazione; sulla conoscenza di almeno due lingue straniere; sul collegamento sinergico fra il mondo del lavoro ed il mondo della formazione; sull'educazione lungo l'intero corso della vita; sul monitoraggio continuo della qualità dell'istruzione; sulla riforma dei curricola; sulla costruzione delle competenze, per fare solo pochi esempi. I valori che, conseguentemente, non solo in campo formativo ma anche in campo lavorativo, appaiono fondamentali, sono legati alla competitività, alla flessibilità, al cambiamento, all'adattabilità, all'apprezzamento delle eccellenze, all'innovazione ed all'imprenditorialità, considerate indispensabili in un contesto caratterizzato dalla globalizzazione.The present degree thesis analyses and thinks over, critically and methodically, on the bases of careful bibliographical contents, the proposals that European Union has made, and is still making, for everyone of its citizens in the complicated field of formation, education and didactics. The matrix of reflection, and of the following action, has been realized by the famous Meeting of Lisbon in March 2000, during that every one of the member States committed themselves in order that European Union became, in the period between 2000 and 2010, the strongest and the most competitive economy of knowledge in the world". The underlining concerning the increase of "human capital" and of "social capital" comes back with insistent frequency in the most of documents about the overall formative agreement in European Community. It brings to a corollary of reflections in the direction, time after time, of an ever more massive introduction of Technology of Information and Communication; of the knowledge of two languages at least, of the synergistic connection between the world of work and the world of formation; of the education along the whole course of life; of the continuous monitoring of education quality; of the reformation of curricula; of the skills construction, just to bring few examples. The values that, consequently, not only in the formation field but also in the work field, seem to be essential, are connected with competitiveness, flexibility, change, adaptability, appreciation of excellence, innovation and entrepreneurship, esteemed necessary in a context characterized by globalization.
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CAPUZZI, MONICA. "Le nuove sfide all'educazione nella realtà dell'Unione Europea." Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/136.
Full textAbstract:
La tesi analizza e riflette, criticamente e metodicamente, sulla base di precisi contenuti bibliografici, in merito a quanto l'Unione Europea ha proposto, e continua a prospettare, per ciascuno dei propri cittadini nel complesso settore formativo, educativo e didattico. La matrice della riflessione, e della conseguente azione, è data dal celeberrimo Vertice di Lisbona del marzo del 2000, in cui ciascuno degli Stati membri si impegnò affinché l'Unione Europea potesse diventare, nell'intervallo di tempo intercorrente fra il 2000 ed il 2010, "l'economia della conoscenza più forte e competitiva nel mondo". La sottolineatura relativa all'incremento del "capitale umano" e del "capitale sociale" ritorna con insistente frequenza nella maggior parte dei documenti relativi al patto formativo complessivo nella Comunità Europea. Ciò dà adito ad un corollario di riflessioni che vertono di volta in volta sull'introduzione sempre più massiccia delle Tecnologie dell'Informazione e della Comunicazione; sulla conoscenza di almeno due lingue straniere; sul collegamento sinergico fra il mondo del lavoro ed il mondo della formazione; sull'educazione lungo l'intero corso della vita; sul monitoraggio continuo della qualità dell'istruzione; sulla riforma dei curricola; sulla costruzione delle competenze, per fare solo pochi esempi. I valori che, conseguentemente, non solo in campo formativo ma anche in campo lavorativo, appaiono fondamentali, sono legati alla competitività, alla flessibilità, al cambiamento, all'adattabilità, all'apprezzamento delle eccellenze, all'innovazione ed all'imprenditorialità, considerate indispensabili in un contesto caratterizzato dalla globalizzazione.The present degree thesis analyses and thinks over, critically and methodically, on the bases of careful bibliographical contents, the proposals that European Union has made, and is still making, for everyone of its citizens in the complicated field of formation, education and didactics. The matrix of reflection, and of the following action, has been realized by the famous Meeting of Lisbon in March 2000, during that every one of the member States committed themselves in order that European Union became, in the period between 2000 and 2010, the strongest and the most competitive economy of knowledge in the world". The underlining concerning the increase of "human capital" and of "social capital" comes back with insistent frequency in the most of documents about the overall formative agreement in European Community. It brings to a corollary of reflections in the direction, time after time, of an ever more massive introduction of Technology of Information and Communication; of the knowledge of two languages at least, of the synergistic connection between the world of work and the world of formation; of the education along the whole course of life; of the continuous monitoring of education quality; of the reformation of curricula; of the skills construction, just to bring few examples. The values that, consequently, not only in the formation field but also in the work field, seem to be essential, are connected with competitiveness, flexibility, change, adaptability, appreciation of excellence, innovation and entrepreneurship, esteemed necessary in a context characterized by globalization.
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Amorim, Maria Salete Souza de. "Cultura política e decisão eleitoral no oeste do Paraná." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2006. http://hdl.handle.net/10183/8312.
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Na área da Ciência Política, estudos sobre o comportamento político e eleitoral, sob diferentes perspectivas analíticas, permitem verificar um conjunto de variáveis e indicadores que elucidam aspectos da cultura política e do processo de construção democrática. O objetivo da presente tese é compreender a lógica do comportamento político de Toledo, PR, a partir da identificação das percepções, motivações e atitudes dos cidadãos em relação à política e às instituições democráticas. Os dados examinados, oriundos de pesquisas realizadas na região, evidenciam um cenário de ceticismo e de decepção frente à atuação dos políticos e do desempenho socioeconômico do regime democrático. Observou-se uma tendência do voto personalista em detrimento do voto programático/partidário, especialmente entre eleitores que expressaram baixos níveis de interesse por política, de confiança institucional e de participação política. O argumento é de que a personalização do poder e práticas como o clientelismo, o nepotismo e a corrupção estão enraizados na cultura política brasileira, apesar dos avanços na institucionalização de procedimentos poliárquicos.In the area of political science, research on political and electoral behavior from different theoretical perspectives allows us to examine several variables and empirical indicators that enlighten political culture aspects as well as a deep understanding of the democratic construction process. The main objective of this dissertation is to understand the underlying logic of political behavior in Toledo –Parana- Brazil, based upon the analysis of perceptions, motivations and attitudes of citizens in regards to politics and political democratic institutions. The data examined through research conducted in this State show a context where cynicism and deception with politicians and government’s socio-economic performance prevail. The results also indicated a personalistic tendency to vote instead of a programmatic-partisan vote, especially among electors that showed low levels of political interest, as well as reduced indices of institutional trust and political participation. The main argument oft this study is that the personalization of political power and practices such as clientelism, nepotism and corruption are rooted in the Brazilian political culture, in spite of advances in the poliarquical formal democratic procedures.
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Gilmore-Clough, Gregory Kipp. "The Social is Personal: Harry Emerson Fosdick, The Riverside Church, and the Social Gospel in the Great Depression." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/243237.
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ReligionPh.D.
This project follows recent scholarship that challenges an older paradigm of the social gospel tradition's demise after World War I. It undertakes a multifaceted analysis of Harry Emerson Fosdick, his local and national audiences, and his context of The Riverside Church--as building and as congregation--as a means of tracing the contours of the social gospel through the Great Depression. Fosdick was an internationally known liberal Protestant minister who was prominent in efforts to rearticulate the social gospel and maintain its relevance in the postwar period. He grounded his interpretation of the social gospel in personalist philosophy, which asserted individual personality as irreducible, yet also shaped within social networks. Personalism manifested liberal Protestantism's emphasis on experience, pairing well with the interest in psychology that burgeoned in the early twentieth century, and which was prominent in Fosdick's preaching and writing. I refer to this threefold convergence of liberal theology, social gospel critique and activism, and personalist philosophy as social gospel personalism. While social gospel personalism promoted activity to bring about social change, I find within it a rhetorical tendency to prioritize attention to the psychological development of personality as the primary means through which the aim of transforming society would be met. In this dissertation, I attend to the ways in which social gospel personalism as articulated by Fosdick and embodied in The Riverside Church was particularly classed, with attendant blind spots and limitations, while simultaneously serving to provide its white, middle class adherents with a religious grounding that helped them weather a period of acute social and economic upheaval. Recent scholarship on American religious liberalism seeks to move beyond the narratives of Protestantism, but I argue that Fosdick and Riverside, by virtue of their cultural prominence, represent an important attempt to find personal grounding amidst depersonalizing social currents, and a religious vocabulary for critiquing those social forces that diminished the person. To make this argument, I engage social gospel personalism from multiple angles. I begin with an analysis of Fosdick's preaching and writing, situating him within the social gospel tradition and tracing the presence of personalist thought throughout his message. I then consider Fosdick as a mediated phenomenon, allowing an examination of the ways in which his message was received and utilized by his multiple audiences, suggesting that the dynamics of mediation tended to heighten the individual, existential elements of Fosdick's message. In turning to the Riverside Church itself, I interpret the building as a site within which social gospel personalism was embodied and enabled, attending to the utilization of space as both reflective of and formative of religious practice. Finally, I analyze two of Riverside's programmatic responses to the vast unemployment engendered by the Great Depression as a means of illuminating the ways in which social gospel personalism was and was not prepared to meet the crisis.
Temple University--Theses
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Olivares, Concha Eduardo Alberto. "Party system institutionalisation in new democracies of Latin America, Europe and Asia." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/party-system-institutionalisation-in-new-democracies-of-latin-america-europe-and-asia(ac03c40e-841f-4379-9113-c4a92dced8a5).html.
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This thesis examines why party systems of some developing countries become deeper and more quickly stabilised than others. Drawing on the scholarship of party system institutionalisation in third wave democracies, the thesis argues that the field can be strengthened by looking to three factors that the current literature has taken for granted: the role of cleavages, the function of personalistic politics, and the requirement of legitimacy to assess party systems. This thesis addresses these issues and in so doing provides a novel view of how, when and why party systems in newer democracies from Latin America, Europe and Asia consolidate over time. The research considers three case studies from three regions of the world, following the most similar approach method of comparison. One country per world region has been chosen for study in detail: Chile (Latin America), Estonia (Central and Eastern Europe) and South Korea (East and Southeast Asia). They all have party systems which have become more stable over time, but they exhibit different trajectories and speeds of consolidation. The thesis uses a variety of methods. In order to infer the causes of different processes of institutionalisation from party systems’ own participants, more than 120 elite interviews were conducted in the three countries over 13 months. To evaluate the overall legitimacy of the stabilisation process, this works presents the results of almost 500 face-to-face interviews with randomly selected individuals from the population. Quantitative analyses based on secondary public opinion surveys are used to test implications and observations, and offer potential generalisations. The findings suggests: 1) Where the ideological cleavage (left-right) is a strong determinant of party support the party system is more stable, and the stronger the ideological cleavage becomes over time, the more consolidated the party system is. Here, an ideological trauma can be at the core of the limitations of the left-right scope development. 2) Party systems with personalistic leaders can consolidate, contrary to the received wisdom, if charismatic figures build their parties around programmatic lines. And 3) legitimacy should not be regarded as a dimension for the Theory of Party System Institutionalisation, because it does not contribute in any way, positive or negative, to the stability of party systems. The thesis concludes that theories of party system institutionalisation should be reconsidered with respect to cleavages, personalism and legitimacy. In so doing, the growing literature on party system institutionalisation can benefit from a more comprehensive understanding of the complexities of party systems in new democracies from different regions of the world.
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Lallement, Audrey. "Travail, création et propriétés." Thesis, Poitiers, 2012. http://www.theses.fr/2012POIT3013/document.
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La question de la propriété des créations nées d'un rapport de travail relève du droit des biens, et spécialement de la propriété intellectuelle. Le statut de salarié ou d'agent public n'est certes pas indifférent à la titularité ou à l'exercice des droits. Mais c'est le droit des biens qui définit, à partir de l'objet et de ses utilités, le contenu et les limites de la propriété. Le modèle de l'appropriation du travail désigne l'investisseur comme propriétaire, le salarié bénéficiant lui d'un droit à rémunération et d'un statut protecteur. Au contraire, pour les créations, c'est la propriété qui garantit la rémunération et protège la personne du créateur. Les deux modèles s'opposent mais peuvent converger : ils font preuve, à des degrés distincts et relatifs, de personnalisme ; tous deux sont tournés vers l'exploitation car ces propriétés, puisqu'il faut tirer les conséquences de la qualification, ne sont pas des propriétés oisives. La spécificité des objets impose ici celle des régimes de propriété. Pour régler le sort des créations subordonnées, la propriété intellectuelle est tiraillée : le droit des brevets s'inspire du modèle d'appropriation du travail quand le droit d'auteur préfère celui de la création. Mais ces modèles se déclinent au pluriel : le droit positif propose en réalité un camaïeu d'applications. Des principes généraux transparaissent en toile de fond, permettant d'envisager l'harmonisation des régimes. Le droit comparé confirme la diversité des synthèses possibles entre les intérêts a priori divergents du créateur subordonné et de l'employeur exploitant, les réconciliant autour de l'organisation de l'exploitation et du statut de créateur subordonnéThe question of the ownership of creations originating from an employment relationship falls under property law, and especially under intellectual property law. The status of employee or civil servant is, indeed, linked to holding or exercising rights. However, it is property law that defines, on the bases of the object of a particular right and its uses, the content and the limits of the ownership. In the creation model, it is the right of ownership that guarantees the remuneration and the protection of the creator. On the contrary, the model of work appropriation designates the investor as owner, while the employee has a right to compensation and protective status. The two models are in opposition but can converge: they demonstrate personalism at different and relative degrees; both of them are oriented towards exploitation since these different rights of ownership are not idle ones. The particularity of objects dictates here the particularity of property regimes. In order to deal with the ownership of employees' creations, intellectual property law is torn between different directions: patent law is inspired by the model of work appropriation, whereas author's law is in favor of the creation model. Moreover, these two models are plural: positive law offers a lot of applications of the two models. Nevertheless, some general principles make it possible to consider a harmonisation of these regimes. Comparative law confirms the diversity of possible syntheses between the apparently diverging interests of the subordinate creator and the exploiting employer, reconciling them around the organisation of the exploitation and the status of subordinate creator
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Lloret, Mariona. "Greater Caribbean Strongmen: Leadership Styles in Louisiana and Cuba in 1920s and 1930s." Doctoral thesis, Universitat Pompeu Fabra, 2017. http://hdl.handle.net/10803/400079.
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During the 1920s and 1930s dire economic conditions in the Greater Caribbean facilitated the rise of political regimes led by peculiar strongmen. This dissertation offers a comparative analysis on the leadership styles of senator Huey Long from Louisiana and president Gerardo Machado of Cuba, who rose and fell during the interwar period in the broad space of the Greater Caribbean. Long and Machado found similar solutions to analogous problems their respective societies were experiencing. They both favored the development of expensive public works programs and created political discourses aimed at empowering poor farmers. At the same time, and thanks to these policies they were able to accumulate unprecedented power. This comparison enables a better understanding of the shape that politics took in this complicated period in history, and suggests a reassessment of simplistic culturally biased explanations influenced by the idea of American exceptionalism by transcending politically determined frontiers.En los años veinte y treinta del siglo XX condiciones económicas adversas que ocurrieron en el Gran Caribe catalizaron la emergencia de regímenes políticos liderados por peculiares strongmen. Esta tesis ofrece un análisis comparativo del estilo de liderazgo del senador Huey Long de Luisiana y el presidente Gerardo Machado de Cuba, dos políticos que gobernaron en los años de entreguerras en el amplio espacio del llamado Gran Caribe. Long y Machado aplicaron soluciones similares a problemas análogos en sus respectivas sociedades, como fue el desarrollo de extravagantes programas de obras públicas y la creación de discursos políticos destinados a dar voz a granjeros pobres, mientras que acumulaban un poder sin precedentes. Esta comparación permite una mayor comprensión de las formas políticas que se desarrollaron en este complicado periodo y, trascendiendo fronteras políticamente determinadas, sugiere un replanteamiento de explicaciones simplistas y culturalmente predeterminadas, influenciadas por la idea del excepcionalismo norteamericano.
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Le, Beller Pierre. "Fédéralisme et identité européenne : contribution à une étude politique du phénomène Europe." Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM1002.
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Depuis les débuts de l'ère moderne, la formule fédérale s'est imposée de par le monde comme un moyen institutionnel de gestion de la diversité sociale et politique. Le système fédéral figure comme modèle idoine de constitution d'un ordre juridique composé. En tant que doctrine politique, le fédéralisme pose la question des appartenances collectives dans des termes différents des modèles identitaires classiques. Il offre une vision ouverte et inclusive du phénomène identitaire et ouvre sur une coexistence d'identités complémentaires dans un cadre institutionnel équilibré.La construction européenne déroge depuis ses débuts avec les principes fondamentaux du fédéralisme mais constitue une expérience nouvelle de communauté composée à fort potentiel intégrateur du point de vue politique et identitaire.L'analyse parallèle et complémentaire du phénomène Europe dans ses manifestations historiques les plus notables et du système fédéral dans ses fondements éthiques et moraux permet de mettre au jour une homologie saisissante entre l'idée d'Europe et le modèle fédératif, révélant dans le même temps les rigidités des forma mentis contemporaines restreignant le processus de constitution concrète d'un ordre politique fédéral européenSince the beginning of the Modern Era, the federal formula has been advocated worldwide as the adequate institutional tool to deal with politic and social diversity. It appears as a suitable model for the constitution of a compound legal order. As a political doctrine, federalism raises the question of collective membership in rather divergent terms compared to the classical identity models. Federalism offers an open and inclusive vision of identity phenomenons and guides towards a balanced institutional framework guaranteeing the coexistence of complementary identities.From its start, the European construction derogates with the core principles of federalism, constituting nevertheless a new experience of a compound community endowed with a strong political and identity integration potential.The parallel and comprehensive analysis of the Europe phenomenon in its most remarkable historical manifestations and the ethic and moral basis of the federal system reveals a strong homology between the idea of Europe and the federative model, as well as the rigidities of contemporary forma mentis restraining the process for the constitution of an actual European federal order
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Besnard, Maud. "L'idée d'université selon le cardinal John Henry Newman : éducation, religion, culture et développement de la personne." Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA033.
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L’Idée d’université de John Henry Newman est, à l’origine, une série de conférences universitaires, rédigées en 1852 ainsi qu’un ensemble d’essais et d’allocutions, publiées entre 1854 et 1858. C’est à l’occasion de la fondation de l’université catholique d’Irlande (1854) que la hiérarchie catholique invita Newman à exposer ses vues sur l’éducation. C’est principalement sur sa défense de l’éducation libérale et de l’enseignement théologique que repose l’argumentation de Newman. L’objet de cette étude est, d’une part, de montrer de quelle manière Newman articule sa pensée sur l’éducation avec l’ensemble de sa philosophie religieuse et culturelle et, d’autre part, de souligner de quelle manière la philosophie personnaliste de Newman offre une réponse alternative à la conception libérale et utilitariste de l’éducation. Dans un premier temps, on aborde la forme d’esprit de Newman, à travers les deux principes constitutifs de sa pensée : la conscience et l’intelligence personnelle. Ils témoignent de l’esprit de relation dont Newman fit preuve au détour de son expérience d’éducateur, de pasteur et de théologien. En un second temps, on s’interroge sur l’articulation entre sa pensée personnaliste et sa conception de l’université. Newman envisage l’idée d’université à l’aune de ce principe de relation, et dévoile ainsi la manière dont il conçoit l’organisation des savoirs, le milieu universitaire et les relations qui y sont exercées ainsi que le rôle de l’enseignement religieux sur la formation intellectuelle et morale. En un troisième temps, on interroge la relation entre l’approche culturelle de l’éducation et le personnalisme newmanien. En soutenant l’idée que l’éducation vise le développement de la personne, Newman souhaite montrer les bienfaits de la culture et, précisément, celle des humanités. Pour autant, l’éducateur catholique n’en oublie pas de souligner que la culture humaine peut aussi entrer en rivalité avec la conscience chrétienneThe Idea of a University by John Henry Newman (1801-1890) is originally a set of lectures on university written in 1852 and a collection of essays and inaugural lectures published between 1854 and 1858. On the occasion of the foundation of the Catholic University of Ireland, the Catholic hierarchy invited Newman to set out his views on education. It is mainly on his defence of liberal education and theological teaching that Newman’s argument is based. The aim of this study is, on the one hand, to show how Newman connects his thought on education with his whole religious and cultural philosophy and, on the other hand, to underline how Newman’s personalist philosophy is an alternative to the liberal and utilitarian conception of education. First, our study tackles the form of Newman’s mind through the two principles which are at the basis of his thought: conscience and personal intelligence. They both reveal the spirit of connectedness Newman showed throughout his experience as an educator, as a pastor and as a theologian. Secondly, our study examines the connection between his personalist thought and his idea of a university. Newman envisages the idea of a university in the light of this principle of connectedness, and so reveals the way he conceives the organization of knowledge, the university milieu and its interpersonal relations, as well as the influence of religious teaching on intellectual and moral training. Thirdly, our study examines the relationship between the cultural approach to education and Newman’s personalist thought. By asserting that education aims at developing the person, Newman wishes to show the benefits of culture, and more precisely, that of humanities. However, the Catholic educator does not forget to underline that human culture may also come into conflict with the Christian conscience
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Hours, Nil. "L'instance de la personne : une métaphysique sans substance." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3148/document.
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La personne est un concept tributaire de la catégorie de substance, à laquelle la métaphysique contemporaine continue souvent de l'assimiler. Or, la substance méconnaît la nature profondément relationnelle de la personne, et n'est quasiment plus d'aucune utilité en dehors de la métaphysique elle-même. Nous lui substituons d'autres catégories, afin de distinguer méthodiquement la personne d'une part de l'animal humain, comme nous y invite l'ontologie animaliste, et d'autre part de l'ego cartésien, si fortement critiqué par Parfit. Ce faisant, nous retrouvons les deux thèses les plus puissantes de la personne : la thèse chrétienne* qui en fait un centre de relations, et la thèse bouddhiste* qui en fait un complexe de propriétés. Toutefois, la première affilie la personne au modèle particulier de la Sainte Trinité, tandis que la seconde aboutit le plus souvent à un nihilisme de la personne tout aussi spéculatif. Nous proposons de penser la personne comme un processus, ou une série d'événements, afin de faire droit à l'idée de "personhood" : c'est à travers l'interaction entre les niveaux psychologiques et sociaux que la personne émerge, comme une activité auto-organisatrice qui ne se réduit pas à des propriétés biologiques, et n'est pas davantage soluble dans des structures collectives. Le saut quantique que la personne accomplit au sein de la nature, sans correspondre à une rupture ontique, peut être mieux apprécié : l'agentivité et la dignité propres à la personne sont aussi des phénomènes émergents, et des caractéristiques objectives. La personne est donc moins une entité qu'une instance, ou un réseau particulier de relations au sein d'un monde en perpétuel mouvementThe concept of a person is historically dependent on the metaphysical category of substance, and contemporary metaphysics keeps assimilating one and the other. But the substance ignores the deeply relational nature of the person, and is virtually of no use outside of metaphysics itself. That is why we substitute other categories, to systematically distinguish the person firstly from the human animal, as prompted by the animalist ontology, and secondly from the Cartesian ego, so strongly criticized by Derek Parfit. In doing so, we find the meaning of the two most powerful theories of the person: the Christian thesis*, making it a center of relationships, and the Buddhist thesis*, making it a complex of properties. However, the first one affiliates the person to the particular model of the Holy Trinity, while the second leads most often to a nihilism of the person just as much speculative. We therefore propose to consider the person as a process, or series of events, so as to stand for the the metaphysical idea of an emergent personhood: it is through the interaction between psychological and social levels that the person continuously emerges as a self-organizing activity that cannot be reduced to biological properties, and is not more soluble in collective structures. The quantum leap that the person accomplishes in nature, without corresponding to an ontological rupture, can in turn be best appreciated: the agentivity and the dignity of the person, are also emerging phenomena, which count as objective features. The person is considered less as an entity than as an instance, that is to say a particular network of relations in a changing world
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Nkulu, Kabamba Olivier. "Ethique et démocratie: la problématique du personnalisme de Jacques Maritain :essai d'éthique politique." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212507.
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Zeitzmann, Robert Mark. "The Trinitarian Form of the Church: Church as Christ’s Sacrament and the Spirit’s Liturgy of Communion." University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1626715544014305.
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