To see the other types of publications on this topic, follow the link: Relativismo cultural.
Dissertations / Theses on the topic 'Relativismo cultural'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Relativismo cultural.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Giusti, Miguel, Rocío Villanueva, and Armando Guevara. "La universalidad de los derechos humanos ante el relativismo cultural." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/97274.
Full text
2
Gerber, Konstantin. "Antropologia jurídica e direitos humanos: o etnocentrismo, o relativismo cultural e os direitos sociais." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/5642.
Full textAbstract:
Made available in DSpace on 2016-04-26T20:20:21Z (GMT). No. of bitstreams: 1
Konstantin Gerber.pdf: 7064961 bytes, checksum: a9dfb7e9f7726e69da15d48c3ca3150c (MD5)
Previous issue date: 2011-08-04The objective/intent is to examine democracy and diversity with focus on juridical pluralism and collective human rights in an ibero-american context, in order to think rural agroecologic reform, pharmacy and abortion decriminalization and raise questions about the constitutional rights´ efficcacy facing the market
Pretende-se discorrer sobre democracia e diversidade, em contexto ibero-americano, sobre pluralismo jurídico e direitos humanos coletivos, com intuito de pensar reforma fundiária agro-ecológica, descriminalização dos enteógenos e da interrupção voluntária da gravidez, e questionar a efetividade dos direitos constitucionais diante do mercado
3
Fernández, Membrive Miguel. "Richard Rorty: antiuniversalismo en doble perspectiva." Doctoral thesis, Universitat de Barcelona, 2013. http://hdl.handle.net/10803/130827.
Full textAbstract:
Con esta tesis quiero contribuir a los estudios existentes sobre la filosofía de Richard Rorty, y en este sentido propongo un tipo de hermenéutica de su pensamiento a través de la clave transversal de su reacción crítica al universalismo moral. Lo que pretendo precisar es cómo entiende Rorty que puede problematizarse el alcance universal en el ámbito de la moralidad, cuál es la noción de universalidad que implica y rechaza en su propia comprensión de este problema, y de qué forma argumenta su rechazo. Para ello sigo la hipótesis de que Rorty sugiere una comprensión ambivalente del problema del alcance universal, de acuerdo con la cual también propone dos perspectivas críticas sobre el mismo que deberían abarcarse pero a la vez distinguirse en toda tentativa de estudio de su pensamiento moral. Asimismo y en continuidad con esto último, trato de mostrar que ambas perspectivas sobre todo asumen como posición antagónica, y por ende como blanco de su crítica, una noción de alcance universal en la acepción de exigencia o presunción de incondicionalidad; por lo cual discuto finalmente que los argumentos críticos de Rorty afecten a cualquier otra posible comprensión de la noción de universalidad.
En el desarrollo que responde al problema y a la hipótesis anterior, comienzo por proponer una lectura sistemática de la filosofía moral de Rorty como una reacción crítica frente a la manera en que las doctrinas morales universalistas pretenden o presumen subsanar las consecuencias –relativas a las relaciones sociales- derivadas de la actitud moral etnocentrista. Según lo da a entender el propio filosofo estadounidense, el universalismo moral habría venido asumiendo como principal estrategia de respuesta al “etnocentrismo moral” la tarea de descubrir y constatar contenidos morales vinculantes, y esto bajo el no menos importante supuesto de que tales descubrimientos o constataciones resultan suficientes para propiciar disposiciones morales igualmente vinculantes.
Una vez establecido lo anterior, demuestro que el filósofo estadounidense elabora su réplica antiuniversalista bajo esas dos perspectivas distintas, lo que explica que en algunas ocasiones parezca que aconseja una ética de la conversación y de la justificación intersubjetiva, y en otras que más bien sugiere una ética sentimentalista, basada en la capacidad de simpatía o de compasión, con efectiva incidencia sobre las motivaciones morales.
Considero, pues, que en cada uno de los registros y perspectivas anteriores la exigencia o presunción de alcance moral universal, es enfocada de diferente manera por Rorty, y también críticamente discutida con argumentos específicos. Con esto me refiero a que el filósofo estadounidense remite a diferentes usos semánticos de la noción de universalidad, y a que, por referencia a ellos, es que elabora también su propia contestación crítica. Distingo en este sentido dos enfoques y usos bajo las rúbricas “perspectiva de la validez” y “perspectiva de los destinatarios”. En la primera entiendo que lo que se privilegia es el problema del conocimiento moral; en la segunda que lo destacado es la pregunta por la motivación de la acción moral o solidaria. Para mostrar lo propio de la primera perspectiva, reservo un lugar especial al debate que Rorty mantuvo con Jürgen Habermas; para distinguir la segunda, otorgo al pensamiento moral de David Hume un papel protagónico.
Una vez que a través de este desarrollo he decantado la demostración de la hipótesis original, en la conclusión finalmente la enfatizo, intento precisarla aún más y sobre todo la discuto con distancia crítica en algunos de sus aspectos. Como lo adelanté al principio, tal hipótesis es doble: que pueden y han de distinguirse esas dos perspectivas en el tipo de reacción crítica a la noción de alcance moral universal diseminada por los diversos escritos de Rorty, y que ambas perspectivas coinciden en traslucir un rechazo a cierta noción de alcance universal equiparada con una exigencia o presunción de incondicionalidad.In this thesis I propose a specific hermeneutics of Richard Rorty’s ethics, approaching the topic from his critical reaction to moral universalism. What I attempt to point out is how Rorty thinks that universal scope can be problematized in the sphere of morality, what notion of universality he implies and rejects in this own understanding of this issue, and what arguments he uses to justify his rejection. I put forward the hypothesis that Rorty is suggesting an ambivalent understanding of the problem of universal scope, which leads him to propose two critical perspectives on the issue; these two perspectives must be considered in any attempt to study Rorty’s moral thinking, but at the same time it is important to distinguish between them. Consequently I try to show that both perspectives assume above all a counterposition consisting of a notion of universal scope in the sense of a demand or assumption of inconditionality. On this basis I finally question whether Rorty’s critical arguments affect any other possible understanding of the notion of universality. In developing a response to this problem and this hypothesis, I start out by proposing a reading of Rorty’s moral philosophy as a critical reaction to the way universalist moral doctrines set out to correct the consequences that the ethnocentric moral attitude has had in terms of social relations. Once this is established, I demonstrate that the US philosopher puts together his anti-universalist reply with two distinct perspectives, which explains why sometimes he seems to be promoting an ethics of conversation and inter-subjective justification, and other times he tends toward a sentimentalist ethics based on the capacity for empathy or compassion, with an effective impact on moral motivation. In the thesis I distinguish between these two approaches by using the headings “validity perspective” and “recipient perspective”. The former highlights the issue of moral knowledge; the latter, on the other hand, places the issue of motivation for moral action or solidarity in the foreground. In examining the key features of the former perspective I focus on Rorty’s debate with Jürgen Habermas; for the latter I assign the leading role to David Hume’s moral thinking. Once the demonstration of the original hypothesis is sufficiently developed, I use the conclusion to emphasize it, to clarify it further, and above all to discuss some of its aspects with greater critical distance.
4
Veiga, Marcelo. "Pensamento político moderno e fundamentos dos direitos humanos: perspectivas para o século XXI." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/7810.
Full textAbstract:
Made available in DSpace on 2016-04-26T20:26:13Z (GMT). No. of bitstreams: 1
Marcelo Veiga.pdf: 319455 bytes, checksum: 92a44d4f6665e7f2c3e13bba5d04ce79 (MD5)
Previous issue date: 2007-12-10The present work aims to approach the concepts of human rights and dignity human being from the conception of modern politics. It presents a synthesis of the evolution of the modern thought as for the establishment of the concepts of individual, society and State, basic for the definition of the contours and limits of the human rights seen as universal. After that, exposes the debate concerning the tension produced for the positions that defend the universalism and the cultural relativism, in face of a paradox that demonstrates the affirmation of fundamental rights and, at the same time, its constant disrespect. As alternative for the overcoming of the tension and the paradox, it presents the contributions of Boaventura de Sousa Santos sociologist, who suggests the adoption of a new paradigm supported for the possibility of construction of an intercultural dialogue and for the concepts of emancipation politics and diatopic hermeneusm.
O presente trabalho visa abordar os conceitos de direitos humanos e dignidade humana a partir da concepção política moderna. Apresenta uma síntese da evolução do pensamento moderno no que se refere ao estabelecimento dos conceitos de indivíduo, de sociedade e de Estado, fundamentais para a definição dos contornos e limites dos direitos humanos vistos como universais. Em seguida, expõe o debate acerca da tensão produzida pelas posições que defendem o universalismo e o relativismo cultural, em face de um paradoxo que explicita a afirmação dos direitos fundamentais e, ao mesmo tempo, o seu constante desrespeito. Como alternativa para a superação da tensão e do paradoxo, apresenta as contribuições do sociólogo Boaventura de Sousa Santos, que sugere a adoção de um novo paradigma sustentado pela possibilidade de construção de um diálogo intercultural e pelos conceitos de política emancipatória e hermenêutica diatópica.
5
Ivan, Patricia. "Female circumcision, reasons, rights and relativism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ26123.pdf.
Full text
6
Seiferheld, Stacy. "[Exploration of human rights theory universalism versus cultural relativism /." Diss., Connect to the thesis, 2002. http://hdl.handle.net/10066/1237.
Full text
7
Lira, Marissa DeAnna. "Female Genital Cutting: Ethnocentrism, Cultural Relativism, and Universal Morality." Thesis, The University of Arizona, 2014. http://hdl.handle.net/10150/321775.
Full text
8
Österman, Tove. "Rationality and cultural understanding /." Uppsala : Dept. of Philosophy, Uppsala University, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-8161.
Full text
9
Trygstad, Ellen Linnea. "Cultural relativism in intercultural communication theory : a descriptive and heuristic study." PDXScholar, 1989. https://pdxscholar.library.pdx.edu/open_access_etds/4298.
Full textAbstract:
The purpose of this descriptive study was to determine how the concept of "cultural relativism" is used in the current literature pertaining to intercultural communication. This concept is central to much of the work being done on face-to-face intercultural communication, but a preliminary review of that literature indicated ambiguity and lack of concurrence among authors' views regarding the concept. This research was designed to describe the range of authors' views on cultural relativism as well as to provide some historical and critical perspective regarding "cultural relativism."
10
Vera, Marissa, Perez Mariscol O'Conner, and Jasser El-sissi. "Female Genital Mutilation: An Analysis through Capability Approach and Cultural Relativism." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23315.
Full textAbstract:
Female Genital Mutilation is a cultural and historical practice engrained in the African Culture.This practice is part of the African Rite of Passage; where a young girl passes on from being achild into being a grown woman. According to Martha Nussbaums’s Capability Approach thispractice undermines the woman and violates her rights as a human being, on the other handMelville Herskovits’ Cultural Relativist theory encourages acceptance and respect of the variouscultures and their beliefs; thus making female genital mutilation a cultural tradition that shouldbe respected like any other tradition around the world.
11
Aschenbrenner, Erwin. "Kultur, Kolonialismus, kreative Verweigerung : Elemente einer antikolonialistischen Kulturtheorie /." Saarbrücken : Breitenbach, 1990. http://catalogue.bnf.fr/ark:/12148/cb356886292.
Full text
12
Carnevale, Franco A. "Philosophie de la psychologie : une réconciliation entre universalisme et relativisme?" Sherbrooke : Université de Sherbrooke, 2004.
Find full text
13
Bajor, William J. "Discussing 'human rights' : an anthropological exposition on 'human rights' discourse." Thesis, University of St Andrews, 1997. http://hdl.handle.net/10023/15382.
Full textAbstract:
This thesis examines how the displaced Sudanese in Egypt, Kenya, and the United Kingdom discuss the topic of "Human Rights". Whereas many studies on "Human Rights" are primarily concerned with the opinions of outsiders, an attempt is made here to provide an alternative perspective in that the focus of this dissertation is on how the displaced Sudanese, themselves, discuss "Human Rights" in view of their situation as exiles. The thesis begins by tracing the historical evolution of the 'Western' concept of "Human Rights" and investigating the historical relationship between Anthropology and "Human Rights". Attention is paid to the role of the doctrine of "cultural relativism" in the discipline of Anthropology. After briefly looking at Sudan's geographical and social makeup, I explain the difficulties I encountered as an independent scholar conducting research on "Human Rights" and Sudan. This is followed by descriptions of the fieldwork locations. What comes next is the heart and soul of the thesis. After giving brief descriptions of the interviewees, 1 analyse how the interviews were conducted and explain how the issue of "Politics" dominated practically every discussion with the interviewees. Next, excerpts from nineteen interviews are presented for the reader to get acquainted with the conversations between the Interviewees and myself. Finally, an examination is made of how "Human Rights" is employed as a manipulative device (or tool) by the interviewees. This is essentially the crux of the study. The chief aim of the thesis is to present various ways the notion of "Human Rights" can be (and is) interpreted and utilised by the displaced Sudanese in the context of their own circumstances as exiles.
14
Fournier, Pascale. "The Canadian landscape, universalism, cultural relativism, or how and why difference matters." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ65692.pdf.
Full text
15
Al-Ameri, Ali Saeed Omar. "Cultural relativism : case studies of public relations in the Emirates, 1994-1996." Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:12351.
Full textAbstract:
This research investigates the impact of oil on a traditional Arab society. The . literature which addresses societal change IS methodically reviewed, with substantial attention given to the theories of noted sociologist Max Weber as well as many more recent scholars who have adapted and re-interpreted Weber's seminal insights. Following the review of relevant literature, the reader is introduced to the pre-oil, traditional society of the United Arab Emirates (UAE). The body of the research reports, illuminates and examines through case studies the challenges of wrenching social change in a traditional society. The research finds that introduction of oil is the change agent. The invitation extended to Western oil companies to manage the extraction industry resulted in enormous disruption to the society as it then existed, and provided very large sums of capital to the UAE. Both of these factors, the insertion within the society of a western industrial culture of size and importance, and the opportunities for the UAE to develop and modernize at great speed due to the availability of large resources, combined to place enormous tension on the social traditions and practices of the then tribal society. The research then turns to the ways and means that both the society and the western oil companies employed to manage the dynamic of change. The specific role of the Oil Company's Public Relations function is examined in depth. The thesis that the public relations function served both the company and the society at large as the primary agent of mitigation is stated and tested. This paper finds that the public relations function performed a critical service by explaining the traditions of the society to the oil company, and negotiating for the oil company with the formal and informal organizations present in the society. These public relations practitioners also performed the critical task of representing, and at times. performing advocacy services for, groups within the society whose values were threatened by the western practices of the oil companies. This latter function is very different from the traditional roles of western public relations staffs. The research concludes that in this particular circumstance the contribution of the public relations staff was essential to both the company and the society in coping with enormous social pressures.
16
Hamlin, Cynthia Lins. "Beyond relativism : Raymond Boudon, cognitive rationality and critical realism /." London : Routledge, 2002. http://catalogue.bnf.fr/ark:/12148/cb391699162.
Full text
17
Amat, Matthieu. "Le relationnisme philosophique de Georg Simmel : une idée de la culture." Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H215.
Full textAbstract:
Nous proposons de lire l'oeuvre de Georg Simmel comme un effort de détermination d'une idée de culture adéquate à une modernité dominée par des processus d'objectivation et de fonctionnalisation, et où s'observe partout la « discordance » entre la « culture subjective » et la « culture objective ». Simmel n'est pas seulement un Kulturkritiker, qui s'arrêterait à la description de ce problème, mais un philosophe de la culture, qui cherche à déterminer la structure ontologique et axiologique du problème et à le résoudre. Cet effort se présente comme l'accomplissement d'un programme théorique, nommé « relativisme », et que nous rebaptisons « relationnisme philosophique ». Ce relationnisme voudrait, après avoir rendu compte de la validité propre aux formations culturelles – dans la forme d'une théorie de la valeur et de l'esprit objectif –, l'élever à une validité de second ordre, individuelle et vivante : à la forme de la culture individuelle. Ce faisant, le relationnisme se constitue en « concept cosmique » de philosophie, non sous la forme d'un système, mais d'une métaphysique fonctionnelle, tandis que l'opposition statique du sujet et de l'objet est dépassée en direction d'une « objectivation du sujet » et d'une « désubjectivation de l'individuel »We suggest reading Georg Simmel's work as an endeavor to determine an idea of culture that is suitable to a modernity dominated by objectivation and functionalization processes, and where one can observe the "discrepancy" between the "subjective culture" and the "objective culture". Simmel is not only a Kulturkritiker, who would merely describe this problem, he is also a philosopher of culture, who seeks to determine the ontological and axiological structure of the problem and solve it. This effort appears as the fulfillment of a theoretical program known as "relativism", which we rename "philosophical relationism". This relationism, after having accounted for the specific validity of the cultural formations - within the form of a theory of value and objective spirit -, aims at promoting it to a second order validity, individual and alive, that is: to the form of individual culture. Thus, relationism constitutes itself as a "cosmic concept" of philosophy, which doesn't take the form of a system, but that of a functional metaphysics, while the static opposition between the subject and the object is outmatched towards an "objectivation of the subject" and a "desubjectivation of the individual"
18
O'Flaherty, E. "Relativism and criticism in seventeenth-century French thought." Thesis, University of Cambridge, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.383845.
Full text
19
Christensson, Tilda. "Universalism versus Cultural Relativism : A Study of the Zimbabwean Laws Regulating Child Marriages." Thesis, Umeå universitet, Juridiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-173356.
Full text
20
Nzinzi'Imaliali, Pierre. "Rationalité, vérité et relativisme : à propos de quelques principes rationnels ou universels." Paris 1, 1989. http://www.theses.fr/1989PA010609.
Full textAbstract:
La rationalité caractérise l'application universelle de certains principes, en particulier celui de non-contradiction. En définissant la vérité comme la propriété inaliénable des propositions, Putnam en a donné un sens si fort qu'on peut également en affirmer l'universalité. Le relativisme dit qu'il n'y a rien qui n’ait jamais ce caractère. Depuis les grecs, on connait son caractère contradictoire. On essayera ici d'en souligner aussi les conséquences éthiquesRationality is a feature of the universal use of some principles, and more particularly the principe of non-contradiction. By defining truth as the inalienable property of propositions, Putnam has given it a meaning so strong that it is also possible to assert its universality. According to relativism, there is nothing which has this characteristic. Since the time of Greeks, its contradictory characteristic has been known. We will try here to outline its ethical consequences as well
21
Mild, Matthew. "The metousiastics of culture : European relativism in literature and cinema." Thesis, Bangor University, 2015. https://research.bangor.ac.uk/portal/en/theses/the-metousiastics-of-culture--european-relativism-in-literature-and-cinema(09f8946e-9da2-4d34-bdd2-8432c5fd6da5).html.
Full textAbstract:
This inquiry examines the connection of relativism with cultural identity in contemporary European films and novels. The focus is on representations of marginal bodies challenging essentialist understandings of cultural identity, called metousi-astic. The method is semiotic and discourse analysis of literary and visual texts from a poststructuralist theoretical stance. The main texts are twelve novels and twelve films, chosen for the purpose of a cohesive discussion about four main thematic and stylistic features. Although this project started off from German and Italian works at the geo-historical borders of modern western and other European ideologies, the inquiry engages also with texts in other languages. Chapter 1 ad-dresses the questions raised in the introduction and provides their rationale in the shift from essentialist to more sceptical understandings of cultural memory and identity. Chapters 2 to 5 deal with the four relativist themes and styles selected. Authors and film-directors include György Pálfi (Hungary), Gianni Amelio (Ita-ly), Juli Zeh (Germany), Ian McEwan (Britain), Amélie Nothomb (Belgium), Alejandro Amenábar (Spain), Erik de Bruyn (the Netherlands), Lars von Trier (Denmark), and José Saramago (Portugal). Chapter 2 argues that relativist por-trayals of the body and the mind question essentialist norms of health. Chapter 3 contends that work and play supply a thematic tool apt to defy age-roles. Chapter 4 zooms in on the biopolitical implications of social bonds in which heteronorma-tive discourses are criticised. Chapter 5 extends this anti-essentialist or metousias-tic critique to intercultural relationships challenging ethnocentric narratives, which add the fourth and last comparative reading. The conclusion examines these tropes further. This final section further refines the argument that the four stylistic and thematic features analysed offer a new remodelling of cultural identity based on the relativist awareness of the social and historical shaping of the body at the margins of conventional norms.
22
Gomérieux, Raphaël. "Esquisse d'une esthétique postmoderne à fondements lévi-straussiens." Thesis, Paris 8, 2015. http://www.theses.fr/2015PA080122.
Full textAbstract:
L’oeuvre anthropologique de Claude Lévi-Strauss a joui, dès les années cinquante, d’un succèsretentissant dans le champ des sciences humaines et sociales. Dans celui spécifiquement de l’art, ce futd’abord le cas, avant que l’ethnologue ne récuse rapidement toute alliance possible avec la créationmoderne. Face à ce désaveu brutal, par contrecoup, la pensée esthétique de l’anthropologue est depuisrégulièrement reléguée au rang des conservatismes. Il y a dans les arts plastiques, comme un malaiseLévi-Strauss. Partant de ce constat, le présent travail entend faire corps selon deux aspects étroitementmêlés.Le premier consiste à « servir » Lévi-Strauss. En effet, l’examen démontre qu’il est, par bien desaspects, difficile de réduire l’auteur des Mythologiques à la figure de l’amateur gêné par l’aspect radicaldes avant-gardes. Dans une approche apaisée, le débat avec l’art moderne est alors rouvert afin decomprendre les ressorts profonds du positionnement esthétique de l’anthropologue. Elargissant la focale,l’étude tente de saisir l’art selon une approche civilisationnelle. L’Occident, en tant qu’entité culturelle,est analysé au regard du primat accordé dès l’antiquité au logos et jusqu’à son expression moderne autravers de la pensée scientifique.L’autre aspect de ce travail consiste cette fois à « se servir » de la pensée lévi-straussienne dans lebut d’élaborer les bases d’une postmodernité débarrassée de l’écueil du « tout se vaut ». Des outils aupremier rang desquels le triangle culinaire ainsi que la méthode structurale, sont également convoquésafin d’instruire les possibilités d’un rééquilibrage entre pensée scientifique et pensée mythique. Sefaisant, le travail tente de montrer le caractère profondément poïétique de la pensée lévi-straussienneainsi que de répondre à la question posée par la poïétique de René Passeron : « Si l’art est exemplaire, illui faut dire en quoi. »De la rencontre entre les deux grands aspects précités, naît la thèse majeure de ce présenttravail. Celle-ci consiste à démontrer combien le malaise Lévi-Strauss n’est en fait que l’autre nom dumalaise postmoderne, sa forme paradigmatiqueSince the 50’s, Levi-Strauss anthropological work has enjoyed a huge success in the socialsciences as well as in the Arts. These were parallel until the ethnologist quickly refused every possiblealliances with modern arts. As a direct consequence of this brutal disavowal, the anthropologist'saesthetic thought is regularly pushed into conservatism, thus, the inception of a Lévi-strauss vexationwithin the plastic arts. It is upon this that this discussion will be based.On one hand, this work will use Lévi-Strauss's thought. Indeed, the author of theMythologiques can't be reduced to the image of an amateur uncomfortable with the radical side of theavant-garde's thought. We'll reopen the discussion about modern art in order to understand the roots ofthe aesthetic positioning of the anthropologist. The cultural point of view in the arts will be the centerof this work. The cultural entity of the western civilization is analyzed from the primal importance itgranted since the antiquity to the logos until its modern expression : the rational thought.On the other hand, this work is permitted by the levi-straussian way of thinking and elaboratesthe basis of a postmodernity freed from the « all is equal » problem. Many tools such as the culinarytriangle and the structural method will be employed in discussing this. They help in keeping the delicatebalance between the rational and the natural thought, Thus, this is an attempt to answer a questionraised in the poietics of René Passeron : « If art is an exemple, we must say in which way it is. »These two sides create the main part of this work which demonstrates how the Lévi-Straussvexation is actually the other name for the postmodern vexation. We could even say that it is itsparadigmatic form
23
Šklebená, Karolína. "The Hague Convention on Protection of Children and Co-operation in Respect of Inter-country Adoption: Seeking the Cultural Relativism of the Inter-country Adoption." Master's thesis, Vysoká škola ekonomická v Praze, 2011. http://www.nusl.cz/ntk/nusl-165362.
Full textAbstract:
This thesis focuses on the rights of the child in respect to the inter-country adoption. It aims to seek the notions of cultural relativism within those fundamental rights which are immediately applicable on the process of adoption. The thesis bases its theoretical framework on the current discourse on the universality of human rights. The theory of the three levels of cultural relativism is applied on the Hague Convention on Protection of Children and Co-operation in Respect of Inter-country Adoption to demonstrate the cultural relativism of the Convention itself.
24
Johnson, Kirstin Rachel. "Knowledge, health and progress amongst an Akamba population in Makueni District, Kenya." Thesis, London South Bank University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297929.
Full text
25
Brooks, Shilo S. "The Cultural Crisis of Modernity and its Remedy According to Nietzsche." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104066.
Full textAbstract:
Thesis advisor: Nasser BehnegarThis study traces Nietzsche's understanding of the meaning of culture through his first three Untimely Observations. Its goal is to show that culture [Kultur] occupies a central place in these essays because Nietzsche thinks that the cultivation [Bildung] of humanity within enclosed and humanly created spiritual horizons can prevent the spiritual degeneration of mankind in modern times. The source of this degeneration lies in modern natural science and the scientific study of history. Taken together these two pillars of modern pedagogy erode human moral foundations and paralyze practical ambitions by teaching relativism in the form of what Nietzsche calls: "the doctrines of sovereign becoming, of the fluidity of all concepts, types, and species, [and] of the lack of any cardinal difference between human and animal." Since Nietzsche explicitly affirms the theoretical "truth" of these doctrines despite holding them to be "deadly" for mankind, the study focuses primarily on the cultural solution he proposes to the practical problem that relativism poses to the flourishing of a great people. Although this solution is a complex one which Nietzsche went on to refine and develop in almost all of his subsequent writings, its core consists of the cultivation, emergence, and activity of a rare type of individual he calls the "genius," the "true human being," and the "redeeming human being" in the Untimely Observations, and who is dubbed a "Caesarian breeder and cultural dynamo [Gewaltmenschen der Cultur]" in Beyond Good and Evil. This exceptional individual creates self-inspired works of philosophy and art that raise insulating walls around the collective mind of his people, restraining their longing for scientific and historical knowledge by satisfying or cultivating it [Bildung] with self-created metaphysical "truths" and "images [Bild]" of their past, future, and even of nature itself. When these truths and images are embraced by a people a spiritual horizon is established around them which they consider it bad taste to transcend, and inside this horizon lies a world of "creative morality [schöpferischen Moral]" and "metaphysical meaningfulness" that, under the best circumstances, cultivates healthy human life
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
26
Gombaud, Stéphane. "Iles, insularité et îléité Le relativisme dans l'étude des espaces archipélagiques." Phd thesis, Université de la Réunion, 2007. http://tel.archives-ouvertes.fr/tel-00462505.
Full textAbstract:
Cette recherche s'appuie sur le dégagement des problématiques construites par les géographes des îles afin de comprendre l'évolution des méthodes mais aussi de critiquer la notion d'insularité. L'abondante production consacrée aux îles est marquée par la volonté de relativiser l'insularité comprise comme contrainte. Suite à la crise de la géographie possibiliste et à l'abandon du projet d'un tableau général des îles, ce relativisme a été exacerbé par des chercheurs couplant anthropologie, psychologie, philosophie et géographie. Contemporain de l'intensification du débat portant sur l'identité créole, le déclin de la notion d'insularité est alors symbolisé par l'adoption d'une nouvelle problématique, celle de l'îléité. La géographie des îles est ainsi devenue ouvertement éclectique, avec une tendance à distinguer les insulaires suivant les réseaux auxquels ils participent, traditionnels, modernes, et un dogme, voire un impensé, qui serait que la vraie insularité est la micro-insularité
27
Poustková, Karolína. "Lidská práva v islámské společnosti: Komparace postavení ženy v Turecku a Saudské Arábii." Master's thesis, Vysoká škola ekonomická v Praze, 2008. http://www.nusl.cz/ntk/nusl-10611.
Full textAbstract:
The thesis studies the human rights in Islam and evaluates them in concrete comparison of Muslim women's position in two different Muslim countries. It approaches two main human rights concepts: universalism and cultural relativism and describes the system and structure of Islamic law which determine all Muslims and Muslim society and therefore human rights perception itself. The diploma work follows two main goals:1) analysis of human rights from Islamic perspective, namely by its confrontation with prevalent universal model of human rights and 2) comparison of the status of Muslim woman in Turkey and Saudi Arabia. The thesis is logically divided into four consequential parts. First two chapters introduce to theoretical issues of human rights and Islamic religion, the two other pivotal parts are concentrated on the above mentioned set goals. The objectivity of the thesis should be ensured by using various foreign-language sources of information from which studies and reports of international organizations such as United Nations, Human Rights Watch or Amnesty International form a considerable part.
28
Muir, James. "Guangzhou." Click here to access this resource online, 2009. http://hdl.handle.net/10292/777.
Full textAbstract:
Seth, a savvy but shy innocent from the American mid-West, discovers the hedonism of Guangzhou when he jumps ship with the Preacher. He becomes entangled with the patriotic Snow Flake and together, they visit her remote ancestral village. But they are followed there by the shadowy figure of Lin Jun who tests Seth’s commitment to the values of his forefathers and his feelings for Snow Flake. The novel examines what it is to be a Westerner in contemporary China through the character of Seth who, with no appropriate language skills, embarks on an adventure without morals – discarding his religious beliefs, recreating himself as his imagination sees fit and running wild with the Preacher and Snow Flake. At the same time, the novel also asks how the West should best engage China on sensitive internal issues such as the suppression of religious, spiritual, democratic and artistic movements when China grows ever stronger and more influential. This question is presented to Seth when he is totally removed from his own culture and faced with an extreme event that, even in his state of mind, is totally contrary to his own moral framework. The exegesis discusses Seth’s dilemma from the perspective of cultural relativism - that is when can an individual from one culture declare an event which takes place in another culture to be ‘wrong’? The exegesis also discusses my own dilemma of writing about a culture that is not my own and concludes that Guangzhou both asks how the West can engage China on sensitive issues and is also my response to this very question.
29
Parker, Rachelle Galanti. "An ethnographic case study of the possible relationships between gender and achievement in a high school classroom /." Access Digital Full Text version, 1986. http://pocketknowledge.tc.columbia.edu/home.php/bybib/10623966.
Full textAbstract:
Thesis (Ed. D.)--Teachers College, Columbia University, 1986.Typescript; issued also on microfilm. Sponsor: Ray McDermott. Dissertation Committee: Karen Kepler Zumwalt. Bibliography: leaves 247-249.
30
Rapczyk, Nicolas. "Les variations infinies de la vie : relativisme culturel et rationalité des normes et des valeurs." Paris 8, 2010. http://octaviana.fr/document/157354938#?c=0&m=0&s=0&cv=0.
Full textAbstract:
Cette thèse a pour sujet le relativisme culturel. La question est posée dans la perspective ouverte par la philosophie de Wittgenstein et dans le cadre des controverses récentes qu’elle a suscitées dans les sciences sociales et politiques. Les idées directrices de l’auteur (l’autonomie du grammatical, la relation interne entre la règle et son application, le donné des formes de vie, la normativité de la pratique…) sont confrontées aux conceptions relativistes qui tirent argument de la diversité empirique des cultures pour en conclure à une relativité axiologique généralisée. Je défends l’idée que la philosophie de Wittgenstein n’est pas relativiste, en quelque sens que ce soit (conceptuel, linguistique, épistémique…) et qu’elle permet d’opérer une dissolution (au sens d’une thérapie philosophique) du problème posé par le relativiste. Dans une première partie, je m’intéresse au statut de l’éthique et à la sémantique des propositions normatives dans les premiers écrits de Wittgenstein. La seconde partie est consacrée au ‘paradoxe de la règle’ et à la réfutation de ses interprétations sociologiques. Je me demande notamment quel est ce ‘nous’ auquel renvoie Wittgenstein lorsqu’il parle d’un accord dans nos formes de vie et dans nos jugements. Dans une troisième partie, j’examine plusieurs versions contemporaines du relativisme culturel. Puis je défends la thèse qu’une philosophie sociale inspirée par Wittgenstein et sa méthode d’une ethnographie imaginaire permet un dépassement de l’opposition entre relativisme et universalisme, mais qu’elle n’implique pas l’abandon de toute idée de l’universel si l’on conçoit celui-ci dans les termes d’une épistémologie comparativeThis thesis is about cultural relativism. The question is raised in the perspective opened by the philosophy of Wittgenstein and in the context of recent controversies it has aroused in the social and political sciences. The main ideas of the author (the autonomy of grammar, the internal relation of a rule to acts, the given of forms of life, the intrinsic normativity of the practice. . . ) are confronted with relativist views which appeal to the empirical diversity of cultures to conclude in favor of a generalized axiological relativity. I argue that Wittgenstein’s philosophy is not relativistic, in any sense whatsoever (conceptual, linguistic, epistemic, and so on) and that, on the contrary, it allows for a dissolution (in the sense of a philosophical therapy) of the problem raised by the relativist. In a first section, I concern with the status of ethics and the semantics of the normative statements in Wittgenstein’s early writings. The second section is devoted to the ‘rule-following paradox’ and to refute its sociological interpretations. I wonder especially what is that ‘we’ to which Wittgenstein refers when he speaks of an agreement in our forms of life and in our judgments. In the third section, I survey several contemporary versions of cultural relativism. Then I argue that a social philosophy inspired by Wittgenstein and his method of imaginary ethnography allows overtaking the opposition between relativism and universalism but doesn’t imply a dismissal of any idea of the universal if we conceive it in terms of an epistemology of radical comparison
31
Lee, Hye Joo. "Equivalence and faking issues of the aggression questionnaire and the conditional reasoning test for aggression in Korean and American samples." Diss., Georgia Institute of Technology, 2012. http://hdl.handle.net/1853/47557.
Full textAbstract:
Researchers have raised concerns about measurement equivalence in comparing personalities across cultures using personality assessments. The self-reported personality measurements often do not assess the same construct, trigger different response styles (i.e., extreme response style), or use behavioral exemplars that are inappropriate across cultures (Byrne&Watkins, 2003; Chen, 2008; Poortinga, van de Vijber,&van Hermert, 2002, van de Vijver&Leung, 1997). James et al. (2005) developed a new measurement system for aggression that is different from traditional personality assessment. It is referred to as the Conditional Reasoning Test for Aggression (CRT-A). The CRT-A is an indirect measure for assessing unconscious motives to be aggressive that was developed in the USA. It has not been studied with people from different cultures. Study 1 investigated the equivalences of the Aggression Questionnaire (AQ) and the CRT-A by administering both to groups of Americans (n=432) and Koreans (n=363). Results based on the exploratory and confirmatory factor analyses and DIF analyses showed that the AQ and CRT-A are not invariant across these cultures. Study 2 replicated LeBreton et al.(2007) study regarding faking issues of the CRT-A with the Korean population. Study 2 found that on the CRT-A, Koreans were able to identify aggressive alternatives when they were told to do so, and Korean students and employees did not score differently on the CRT-A. Implications and future directions of the study are discussed herein.
32
Clifton, Sandra L. "Equipping parents who have teens influenced by the relativism of a postmodern culture /." Free full text is available to ORU patrons only; click to view:, 2005. http://proquest.umi.com/pqdweb?did=1176531331&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.
Full text
33
Tucker, Jasmin. "Accommodating multiple perspectives on reality within western academic settings : some postmodern considerations." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23741.
Full textAbstract:
Contained within the parameters of postmodern thought, particularly feminist critical perspectives on western epistemology, this thesis proceeds from the following arguments: that knowledge is political: that it possesses a reflexive and dialectical nature and that it is based upon interpretations of reality which are in potential, indeterminate in range. Within these boundaries, knowledge is viewed as a phenomenon subject to influence from social power structures. And western culture is observed to breed situations of epistemological inequality where knowers may become unjustly privileged or oppressed.Focusing on arguments expounded by Lorraine Code, Patti Lather and Catherine Walsh, this thesis aims to explore how western culture may be observed to impose on consciousness and thereby lead to restriction of interpretive outcomes. Following this line of reasoning, the goal of this thesis is to consider how applications in deconstructionism may be used to emancipate the position of the oppressed knower.
34
Vauclair, Christin-Melanie. "What is right? what is wrong? and does the answer tell something about culture? : an investigation into culture and morality using the values concept : a thesis submitted to the Victoria University of Wellington in fulfilment of the requirements for the degree of Doctor of Philosophy in Psychology /." ResearchArchive@Victoria e-Thesis, 2010. http://hdl.handle.net/10063/1157.
Full text
35
Ahlm, Sofie. "Vem sa att mänskliga rättigheter gäller alla? – En argumentationsanalys av asiatiska värderingar." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22146.
Full textAbstract:
Syftet med denna studie är att undersöka den påstådda universala naturen av mänskliga rättigheter genom att använda mig av debatten kring asiatiska värderingar, som en kulturrelativistisk teori. De grundläggande argumenten som poängteras av försvarare av asiatiska värderingar är att de asiatiska och västerländska stater tillhör olika kulturer som även skiljer i deras uppfattning av etik och moral, vilket påverkar deras olika uppfattning av mänskliga rättigheter. I argumentationsanalysen kring asiatiska värderingar har jag använt mig utav texter från Xiaorong Li, Amartya Sen, Lee Kuan Yew och Mahathir bin Mohamad, då dessa forskare och politiker representerar åsikterna av de två teorierna jag använder mig utav i argumentationsanalysen, universalism och relativism/kulturelativism. Kopplat till denna debatt diskuterar jag även hur ett större konsensus kring internationella mänskliga rättigheter skulle ske, eller ifall det finns en möjlighet för en nedgång av ett internationellt konsensus. Jag har kommit fram till att argumenten från båda sidor i diskussionen presenterade i denna studie har fört fram viktiga åsikter som är av stor betydelse för framtida samarbete mellan stater. I studien framgår det att ett större konsensus (och därför större respekt för mänskliga rättigheter?), kan skapas ifall vi skapar internationella plattformer för diskussion kring kulturella skillnader. Jag har också kommit till slutsatsen att vi förmodligen inte kommer att se en nedgång av konsensusen kring mänskliga rättigheter utan snarare en utveckling av dem.The purpose of this thesis is to investigate the alleged universal nature of human rights by using the Asian values debate as a cultural relativistic theory. The basic arguments emphasized by defenders of Asian values is that Asian and Western states belong to different cultures that also differ in their perceptions of ethics and morality, which affects their different perceptions of human rights. In my argument analysis on Asian values I have used texts by Xiaorong Li, Amartya Sen, Lee Kuan Yew and Mahathir bin Mohamad. Their opinions regarding the debate will come through in the analysis where they represent two different perspectives on human rights, i.e. universalism and relativism/culture relativism. After the analysis I discuss how an even greater consensus on international human rights would develop and if there is a possibility for a decline of an international consensus.I have come to the conclusion that the arguments from both sides of the spectrum have put forward key arguments in this study that are of great importance for the future cooperation between cultures. The study shows that a greater consensus (and therefore greater respect for human rights?) can be created if we develop an international platform for discussion of cultural differences and I have also come to the conclusion that we probably won’t see a decline of the consensus surrounding human rights but rather a development of them.
36
Patel, Gayatri. "How 'universal' is the United Nations' universal periodic review process? : an examination from a cultural relativist perspective." Thesis, University of Leicester, 2016. http://hdl.handle.net/2381/37501.
Full textAbstract:
This thesis explores the United Nations’ human rights monitoring mechanism, the Universal Periodic Review (UPR) process. The aim of the UPR process is to peer review states’ human rights records through an interactive dialogue session. One of the core elements of the review process is its claim of universality, which is based on two grounds: first, the universal applicability of the process, and second, the normative claim of universalism that is embedded in the operation of the process. Focusing on the second claim of universalism, I challenge the normative claim of universality of the process using the theories of cultural relativism. I ask whether, and to what extent, member states adopt positions that affiliate with the cultural relativist perspective during the interactive dialogue stage in the UPR process. Guided by the theoretical framework of this investigation, I selected three women’s rights categories as the focus of this investigation: women’s rights to health, women’s rights under private and family law and violence against women. The findings of this investigation reveal that there was evidence of states introducing arguments from a form of cultural relativism to challenge universality of international women’s rights. The foundations of this investigation are laid down in the first three chapters of this thesis, which broadly provide details of the UPR process, define the theoretical framework and justify the research methods adopted for this study. Chapters 4, 5 and 6 of this thesis present, analyse and discuss the findings of this research project. Drawing upon the findings, this thesis provides two main conclusions. First, that the extent to which the universality of human rights is promoted is contingent on the states participating in the review and the human rights issue being discussed. Second, an unchecked challenge of universalism expressed by some states from a form of cultural relativism threatens not only the creditability of the UPR process, but could potentially question the very infrastructure of international human rights norms.
37
Mozzato, Diletta. "Entre universalisme et relativisme : rencontre avec la philosophie africaine, notamment avec la réflexion de Kwasi Wiredu." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0320.
Full textAbstract:
Cet étude examine le problème du dualisme entre universalisme et relativisme soit par rapport à la philosophie africaine soit à l'intérieur de celle-ci, notamment dans la réflexion du philosophe Kwasi Wiredu. Poser le problème de l'existence d'une philosophie africaine, c'est déjà poser le problème du relativisme, car la possibilité d'adjectiver géographiquement la philosophie signifie injecter les particularités géographico-culturelles dans l'universalité de la pensée. Les noeds problématiques du débat philosophique africain contemporain sont des couples conceptuelles : écriture et oralité, tradition et modernité, langue de la philosophie et langues africaines, philosophie et sagesse, philosophie et théologie. La réflexion de Wiredu a au coeur le dialogue interculturel et la compréhension internationale. Son objectif polémique est le relativisme culturel, entendu comme valorisation des différences et des particularités culturelles qui renferent toute culture en elle-mêmeThe study analyse the problem of dualism between universalism and relativism as regards to africain philosophy and inside african philosophy, with special attention to Kwasi Wiredu's reflection. Maintaining that there is an african philosophy raise the problem of relativism: puting geographical adjectives to philosophy means inject cultural particulars in the philosophical universal. Important problems in the contemporary african philosophical language and african languages; sagacity and philosophy, theology and philosophy. The main preoccupation of Wiredu's reflection is the intercultural dialogue and the international comprehension. His polemic objective is cultural relativism as cult of differences and particularities which close every culture to each other. He propose a perspective alternative to the dualism between universalism and relativism
38
Noebel, Daniela A. "The hidden face of racism : Humanität and the monkey : images of otherness in Herder's Ideen zur Philosophie der Geschichte der Menschheit /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2000. http://wwwlib.umi.com/cr/ucsd/fullcit?p9975042.
Full text
39
Amoros, Christine. "L'art et en particulier la peinture progressent-ils ? : contribution esthétique de la préhistoire à nos jours." Paris 8, 1997. http://www.theses.fr/1997PA081240.
Full textAbstract:
Il s'agit de savoir s'il y a eu des ameliorations de la qualite de l'art et en particulier de la peinture depuis la prehistoire jusqu'a nos jours. Si oui dans quelle mesure, si non pourquoi ? la question est fondamentale, mais la reponse est appliquee et se tourne vers l'avenir: dans quelle mesure l'art contemporain peut-il progresser ? les philosophes ont apporte trois notions fondamentales pour mieux comprendre l'art la transcendance (platon,hegel),l'inconscient (nietzsche,freud) la relativite du beau (levi-strauss,duchamp). Malheureusement ils les opposent au lieu de les confondre au sein d'un meme systeme d'ou les faiblesses des theories de chacun. Or la realite est plus ambigue, il faut distinguer deux niveaux: a l'echelle universelle (toutes les cultures) l'art ne progresse pas, mais a l'echelle culturelle (une culture) l'art progresse. Le peintre s'ameliore en s'approchant de l'ideal des couleurs, des formes, ou des assemblages exprime par sa culture tel que : l'ideal de la droite dans l'art moderne,du triangle dans l'art, africain,la superposition dans l'art prehistorique,l'avancee dans l'art chinois,du cercle dans l'art indien,etc. En fait, la beaute est une logique de mise en forme d'ideaux culturelsThe point in question is if there has been improvements in painting as to the quality of art and particulary of painti ng since prehistoric times until our day if the answer is yes in what way, and if not, why ? the question is fundamental, but the answer is to apply and to turn towards the futur, in what way can contemporary art progress ? the philosophers have brought three fundamental notions in order to better understand: the act of transcendency (platon,hegel),the unconscious (nietzsche,freud) the relativeness of beauty (levi-strauss,duchamp). Unfortunatly all this they oppose instead of blending them in the bossom of the same system, therefore the weakness of theories of them all. Now the reality is more ambiguous one must distinguish two levels: on the universal (of all cultures) art does not progress but on the cultural scale (one culture) art progresses. The painter improves on approaching the ideal of colours, forms and their arrangements, of his own culture, such as: the straight (line) in modern art, the triangle in the african art, the superposition in the prehistoric, the growing elements in the chinese painting, the circle in the indian art. In fact, beauty is a logical formation of cultural ideals
40
Tošovská, Lucie. "Univerzalita a relativita lidských práv z pohledu islámu - případová studie Saúdská Arábie." Master's thesis, Vysoká škola ekonomická v Praze, 2013. http://www.nusl.cz/ntk/nusl-193696.
Full textAbstract:
In my diploma thesis I focused on human rights in Islam from the universal and the culture comparative point of view. A goal of my work was to find out, whether it is possible to justify the human rights abuses under the terms of concept of cultural relativism in the Islamic civilisation. The thesis should answer a question if it is possible to apply the principles of cultural relativism in case of human rights abuses in Saudi Arabia. This was achieved by analyzing the most important international and regional tools for human rights protection. The thesis is divided into three chapters, which are dedicating to this issue.
41
Jupiter, Dominique. "Le droit à la ressemblance. . . : l'interculturel entre le particulier et l'universel." Toulouse 2, 2004. http://www.theses.fr/2004TOU20076.
Full textAbstract:
Examiner toutes les possibilités que représenterait une véritable éducation interculturelle est aujourd'hui plus que jamais une nécessité. Personne n'ignore que les conflits culturels sont très souvent le fruit amer d'une rencontre culturelle manquée où les sentiments de domination, d'exploitation, de mépris et de méfiance entravent tout dialogue de compréhension réciproque et de mise en œuvre d'un projet civilisationnel commun. Une éducation interculturelle ne doit pas seulement être une réflexion ponctuelle pour mieux gérer les différences qu'induisent les cultures en contact, elle devrait être un état d'esprit ou encore une atmosphère naturelle qui permet la découverte des valeurs de chaque culture mais engage aussi les sujets à un authentique dépassement de soi pour rejoindre l'Autre. C'est dans ce sens que la réflexion interculturelle commence par soi. Une désacralisation de ses propres représentations est indispensable pour être à même de reconnaître et d'intégrer les valeurs de l'Autre. L'éducation interculturelle doit essentiellement préparer le sujet à se penser relatif dans un monde pluriel où les frontières géographiques n'ont plus grand sens. Les mutations sociales et civilisationnelles que le XXIème siècle connaît déjà, grâce au développement vertigineux de l'informatique, rendent urgente une étude qui place au centre d'un projet éducatif cette rencontre des cultures qu'elle soit réelle ou même virtuelle. Nous restons convaincus de la force de l'éducation à faire évoluer des mentalités. L'éducation interculturelle c'est-à-dire une éducation qui renforce l'apprentissage du vivre ensemble, la conscience du juste et de l'injuste, l'exploration positive et critique de la tradition d'origine en ouvrant progressivement à la reconnaissance et au respect des autres cultures est un pari sur l'avenirTo examine all possibilities that a truly intercultural education would represent today is all the more necessary. It is a well-known fact that cultural conflicts are due mostly to missed cultural encounters in which feelings dialogue of domination, exploitation, scorn and mistrust. . . Hinder any mutual understanding dialogue and implementation of common civilizational projects. Intercultural education must not only be an-on-the-spur of the moment reflection about the differences that induce each other's cultural values, it must be a "state of mind" or a "natural atmosphere" that would allow a discovery of each culture values but would make sure that every subject bridges the gap. It's in this way that intercultural reflection "begins with oneself". A "desacralization" of one's own representations is indispensable if one is to recognize and integrate the other's values. Intercultural education has to essentially prepare the subject to think himself in relation with a pluralistic world where geographic frontiers have no more sense. Social and civilizational transformations that the 21st century is already experiencing, through information technology, urgently calls for a study that places an educational project at the crossroads of cultures, real ones or virtual ones. We are persuaded of the strength that education has of changing mentalities. Intercultural education - an education that reinforces learning how to live together, the meaning of right and wrong, the positive and the objective exploration of original tradition, progressively opening to a recognition and to respect of other cultures. . . - is a gamble on the future
42
Wiater, Patricia Laura. "Kulturpluralismus als Herausforderung für Rechtstheorie und Rechtspraxis : eine völkerrechtsdogmatische und ethnologische Auseinandersetzung mit der Rechtsprechung des Europïschen Gerichtshofs für Menschenrechte." Strasbourg 3, 2008. http://www.theses.fr/2008STR30023.
Full textAbstract:
La thèse est consacrée à une question qui demeure l’une des plus controversées de la théorie du droit, celle des rapports entre « droit » et « cultures » - la question de « l’universalité » ou du « relativisme culturel » des droits de l’homme. Étant donnée l’hétérogénéité des Etats contractants de la Convention de sauvegarde des droits de l’homme et des libertés fondamentales, c’est-à-dire leur diversité juridique, idéologique, politique, religieuse, sociale, économique et historique, la conciliation juridique des différences et des divergences culturelles est un défi central pour la Cour de Strasbourg qui doit établir un « ordre public européen » applicable à la totalité des États et des sociétés européens. Les théories de l’anthropologie culturelle (un discours théorique peu connu de la recherche juridique) permettent de formuler et de concrétiser le défi que le contexte culturel constitue pour la théorie et la pratique juridique. Elles se prêtent en effet à l’objectivation de la notion de «culture » et elles admettent la distinction entre les dimensions empiriques et normatives des rapports interdépendants entre droit et culture. Le pluralisme culturel - un phénomène qui se renforce sous l’effet de la mondialisation - est « l’objet omniprésent » du contrôle de la la CourEHD. La thése présente les différentes formes de conflits culturels et discute les règles, principes et méthodes de solution de ces conflits dans la jurisprudence de la CourEDH pour les confronter ensuite aux prémisses centrales du droit international et de l’anthropologie culturelleThe dissertation tackles, starting from the long lasting debate on “universality” and “cultural relativism” of human rights in legal theory, the interdependence of law and culture. In view of the heterogeneity characterising the 47 Contracting States of the European Convention on Human Rights (their political, legal, religious, economic diversity), the task to normatively regulate cultural pluralism is a primar challenge for the European Court of Human Rights in defining an European legal order. The dissertation defines this interrelationship between culture and law from a cultural anthropological point of view and discusses, after exemplifying the different forms of cultural conflits in its jurisprudence, the approach the European Court of Human Rights adopts towards cultural pluralism
43
Rumsey, Carolyn A. "Culture, Abstinence, and Human Rights: Zulu Use of Virginity Testing in South Africa’s Battle against AIDS." Thèse, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20617.
Full textAbstract:
Virginity Testing, a traditional Zulu pre-nuptial custom that determines the worth of a bride, has been resurrected in communities in KwaZulu-Natal in South Africa as a response to the HIV/AIDS epidemic. The practice takes place during large community festivals when young girls have their genitals physically examined to determine whether they are virgins and results are made public. Supporters of the tradition claim that in fostering a value of chastity among its youth, it encourages abstinence from sexual intercourse which leads to a lower HIV infection rate and prevents the disease from spreading. Human rights activists disagree; Rather than slowing the spread of a disease, they argue, the practice instead endangers girls. Those who fail are often shunned and turn to prostitution, while those who pass may be exposed as potential targets for rape (due to a myth that says intercourse with a virgin cures HIV/AIDS). Despite a ban on the practice in 2005, the testing festivals continue, and are described by supporters as an important part of the preservation of Zulu culture. This thesis examines the ways in which human rights may be re-negotiated for young girls in Zulu communities while maintaining a respect for local culture. It moves beyond the traditional debate between relativism and universalism in order to propose solutions to rights violations in culturally diverse contexts by exploring ideas of inclusive human rights and capabilities theories.
44
Lowe, Ruth E. "Overcoming the minority rights paradox : a new approach to intercultural deliberation." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3683.
Full textAbstract:
The minority rights paradox is articulated at the level of political theory, is deployed by liberal democratic institutions, and can be observed in the political discourse of mass communications. Minority groups, it is argued, are paradoxically claiming purported rights that are unsupported by the values upon which the claimants base their claim. On the one hand, minority claims are made on the basis of rights secured by a liberal democracy; on the other hand, the claims undermine the legitimacy of liberal reasoning—the same reasoning that legitimizes the rights on which the claims are made. The self-referential implications of this paradox are as follows: Either the minority claim negates its own justification or the underlying justification renders the claim moot. In either case, the charge of paradox effectively puts an end to the conversation by dismissing minority rights claims before they are properly understood. My aim is to first, come to terms with political dialogues in which the charge of paradox occurs and second, to overcome the stultifying effects of the minority rights paradox through a deliberative approach to negotiating the concept and content of minority rights claims. Evaluating the claims of minorities, I will argue, requires a dialogue that can adapt to the participants in the dialogue—an inclusive deliberative process that gives formal, procedural and substantive recognition to the worldviews of minority cultures in political decision-making.
45
Djemoui, Sarra. "L'apport de la compétence interculturelle face aux représentations et implicites culturels en classe de FLE en Algérie : le cas des élèves de 3ème Année secondaire à Oran - Algérie." Thesis, Artois, 2017. http://www.theses.fr/2017ARTO0001.
Full textAbstract:
C'est à partir d'un constat personnel de la place mineure occupée par les notions d'interculturalité au sein des classes de FLE en Algérie, que ce travail est né. Cette recherche en Sciences du langage se donne pour objectif de rendre compte de l’apport de la compétence interculturelle dans l’enseignement/apprentissage du FLE en milieu scolaire et dans le décodage des implicites à la fois linguistiques et culturels chez les apprenants Algériens. Dans cette thèse nous nous proposons d’étudier le cas des élèves de 3ème Année secondaire. Nous nous y interrogeons sur la prise en compte de la dimension culturelle de la langue française chez les enseignants/apprenants ainsi que dans les discours politique et didactique (le programme de la langue française et le manuel scolaire).Notre travail se décline en quatre axes indissociables et complémentaires. Le premier consiste à étudier de près le profil linguistique et socioculturel des élèves de 3ème AS. Le deuxième est une réflexion thématique autour des situations conflictuelles dues aux implicites à la fois linguistiques et culturelles en langue française. Le troisième axe s’intéresse à l’analyse des représentations culturelles chez les enseignants/apprenants à travers des questionnaires, entretiens semi-directifs et manuel scolaire. Le dernier axe propose des préconisations pédagogiques à visée interculturelle à travers des séquences pédagogiques dans lesquelles nous démontrerons la démarche interculturelle intégrée dans des activités interactionnelles en vue d’un relativisme culturel chez les apprenants AlgériensIt is from a personal observation of the minor place occupied by the notions of interculturality within the classes of FFL (French as a foreign language) in Algeria, that this work was born. This research in Language Science aims to account for the contribution of intercultural competence in the teaching/learning of the FFL in the school environment and in the decoding of the implicit linguistic and cultural among the Algerian learners. In this thesis we propose to study the case of pupils in the third year of secondary education. We ask ourselves about taking into account the cultural dimension of the French language among teachers/learners as well as in political and didactic discourse (the French language curriculum and the textbook). Our work is divided into four indivisible and complementary axes. The first is to study closely the linguistic and socio-cultural profile of students in the 3rd AS. The second is a thematic reflection on conflicting situations due to both linguistic and cultural implications in French. The third axis focuses on the analysis of cultural representations of teachers / learners through questionnaires, semi-structured interviews and textbooks. The last axis proposes pedagogical recommendations with intercultural aiming through pedagogical sequences in which we will demonstrate the intercultural approach integrated in interactional activities with a view to cultural relativism among Algerian learners
46
Landa, Arroyo César. "The comparative constitutional law on national constitutional system: with regard to the IX World Congress of Constitutional Law." Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/116290.
Full textAbstract:
From the process of globalization of law, the comparative constitutional law has gained a leading role for a better understanding and solving old and new constitutional national and international challenges. Therefore, some assumptions and considerations to take into account are presented for the development of the national constitutional order within the framework of the comparative constitutional law, such as universality and relativism of human rights; the concept of power and constitutional democracy; standards of free elections and judicial independence; freedom of expression, media pluralism and access to public information; the economic,social and cultural rights; the new fundamental rights.A partir del proceso de globalización del derecho, el derecho constitucional comparado ha ido adquiriendo un rol protagónico para una mejor comprensión y solución de los viejos y nuevos desafíos constitucionales, tanto nacionales como internacionales. Por ello, se presentan algunos presupuestos y consideraciones temáticas a tomar en cuenta para el desarrollo del ordenamiento constitucional nacional en el marco del derecho constitucional comparado, tales como la universalidad y el relativismo de los derechos humanos; el concepto de poder y democracia constitucional; los estándares de elecciones libres e independencia judicial; la libertad de expresión, la pluralidad informativa y el acceso a la información pública; los derechos económicos, sociales y culturales, y; los nuevos derechos fundamentales.
47
Liao, Mary E. "Spirituality and development discourses in Namibia." Thesis, Loughborough University, 2000. https://dspace.lboro.ac.uk/2134/14092.
Full textAbstract:
The overall goal of this thesis is to examine the newly emerging ideas and practices of spirituality and development. Spirituality and development will be discussed within the broader discourses of alternative development critiques. The issues that arise in the attempts to translate ideas of spirituality and development into practice are examined. The theoretical underpinnings of spirituality and development are analyzed, based on a literature review of spiritual, anti-colonial, post-colonial, feminist, environmental, radical economic, eco-feminist, ecumenical, geographical and anthropological critiques of development. The thesis then explores the discourses of spirituality and development within three Northern donor agencies; the International Development and Research Centre (IDRC), the World Bank and the World Council of Churches (WCC).
48
Andersson, Elin, and Linn Togelius. "Women oppressed in the name of culture and religion, Saudi Arabia and the Convention on the Elimination of All Forms of Discrimination Against Women." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23219.
Full textAbstract:
In Saudi Arabia women are legal minors who need permission from a male guardian in, among others, matters concerning education, employment and health care. Despite the obvious subordination of women in the country, Saudi Arabia has ratified the Convention on the Elimination of All Forms of Discrimination Against Women, with a reservation saying that in cases of contradiction between the Convention and Islamic law they do not obligate themselves to follow the rules of the Convention. Respecting the culture, tradition and religion of non-western societies is important in the work with implementing international human rights. However, in the case of Saudi Arabia, it seems like the cultural and religious claims merely function as justification of an institutional oppression of women. This institutional practice of oppression is unique and taken to the extreme, but oppression of women in itself is a global phenomenon, which is not connected to a specific culture.
49
Persson, Anna-Sara. "Making A Difference Without Being Imperialistic : The Complexity of Becoming A Social Worker in A Postcolonial World." Thesis, Umeå universitet, Institutionen för socialt arbete, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-136689.
Full textAbstract:
Social work can be perceived as a global profession, built upon a certain foundation of global values and ethical principles - like human rights, social justice, equity and empowerment - that are applicable everywhere regardless of context. In contrast, it can also be perceived as a locally based profession that needs to take local-specific conditions – such as culture and indigenous traditions – into account. Regardless, it is a profession that exists all over the world, due to globalization having spread both social issues and profession itself across national borders. From a postcolonial perspective, contemporary international social work is equivalent to a new form of imperialism, i.e. that what started out as a western profession has now spread its values and methods to non-western contexts where they are not as well suited. This puts the profession in an almost paradoxical situation, as social work’s aim is to help socially vulnerable people improve their living situations and inspire them to self-actualization and empowerment, but by advocating this in the non-western world, western social work imposes ideas and methods onto contexts where they do not occur naturally. This brings a dilemma for social work regarding how to deal with global issues. One option is to acknowledge social workers’ role as ‘helpers’ and strive to help people regardless of context, using existing methods and values. Another option is to acknowledge the West’s historic role as imperialists trying to take over the world, and thus let the third World solve their own issues without further involvement in order to avoid contemporary colonialism. By interviewing Swedish social work students - whom all have completed educational field placements in non-western countries - this study strives to analyse how social work students that have experienced social work in non-western contexts relate to international social work and issues that come with it. This includes theoretical understanding, the role of social work education and their own roles as future professionals. The results show that the students found it frustrating to simultaneously want to help out and not be perceived as imperialistic. The conclusion was that the most important contributions western social workers can make in non-western contexts is to be aware of historical events and the contemporary part they play in global power structures, as well as try to humbly adapt to foreign cultures and accept differences rather than assume your own culture as automatically normative.
50
Elmqvist, Johan, and Emelie Nordh. "Bland sumprunkare, sjåare och sillpackare : Om maskulinitet i Per Anders Fogelströms Mina drömmars stad." Thesis, Högskolan i Halmstad, Akademin för lärande, humaniora och samhälle, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-42423.
Full textAbstract:
I denna uppsats studeras Per Anders Fogelströms historiska roman Mina drömmars stad. Undersökningen har två syften. Det primära syftet är att undersöka hur maskulinitet konstrueras och upprätthålls av de två manliga huvudkaraktärerna. Denna del av undersökningen utgår från R.W. Connells maskulinitetsteori och genomförs med metoden karaktärsanalys. Det sekundära syftet är att undersöka romanens handling och karaktärer utifrån John Stephens kulturrelativistiska perspektiv. Undersökningens resultat visar att de två manliga huvudkaraktärerna eftersträvar att uppnå hegemoniska maskulinitetsideal i olika sociala grupperingar, men att deras framgång i denna strävan skiljer sig, samt att de olika maskuliniteterna samspelar med och påverkar varandra. Utifrån den kulturrelativistiska teorin visar undersökningen att 1950-talets samhälle och värderingar på flera plan avspeglas i karaktärerna och berättelsen som tilldrar sig i Stockholm 1860-1880.