Tesis sobre el tema "Courage"

While the old adage of “it takes a village…” is often stated in reference to raising children, this statement is also extremely applicable in combating social problems such as intimate partner abuse (IPA). All too often society members turn a “blind eye” to abuse occurring within our homes between intimate partners. Although recent research has shown improvement in attitudes condemning IPA, other research has identified that many individuals continue to perceive IPA as largely a private problem (Bethke & DeJoy, 1993; Straus, Kaufman Kantor, & Moore, 1997). This commonplace belief stands in stark contrast to the vast amount of research that shows IPA is anything but a private problem. In order to halt these occurrences, various intervention programs have been implemented (i.e. batterer intervention programs, mandatory arrest policies, etc.). However, less effort has gone into creating programs to prevent abuse in the first place (Harvey, Garcia-Moreno, & Butchart, 2007). In order to fulfill this need, Harbor House of Central Florida (Orlando, FL) created one notable primary prevention initiative referred to as Project Courage. Launched in 2010, Project Courage staff flooded an Orlando neighborhood (Pine Castle, FL) with IPA services. The following evaluation details Project Courage's successes, challenges, and provides recommendations for the future. The data used in this evaluation were made available by Harbor House of Central Florida, and have been used with permission from the agency and from the University of Central Florida's Institutional Review Board. Data from Project Courage were originally collected by the agency's Prevention Department. First-year funding for the project was provided by the 100 Women Strong giving circle located in Orlando, Florida. The collector(s) of the original data, the funder(s), and their agents or employees bear no responsibility for the analyses or interpretations presented here.<br>Ph.D.<br>Doctorate<br>Sociology<br>Sciences<br>Sociology

Soigner, est un mouvement vers celui qui nécessite des soins, essentiellement habité par la bonté. Ainsi dit et pense l’ange dans sa magnificence. Las ! La personne soignée, par son regard, de confiance et souffrance mêlées, souligne sa fréquente faillite. Ainsi l’ange déçoit et de ce fait, déchoit. Si le bien est inhérent au soin quelle peut-être la réalité de ce mal dénoncé ? Existe-t-il, « en-soi », telle la face cachée du bien, et que l’on nommerait de ce fait, le « moindre mal » dont les patients seraient bien avisés de se contenter ? Ou bien est-il totalement dépendant de l’action soignante et de son contexte ? Aristote évoquait un monde sublunaire, où règne le contingent – ce qui pourrait ne pas être, et un monde supra-lunaire, lieu du nécessaire – ce qui ne peut pas ne pas être. À quel monde appartient le soin, et si le mal existe réellement quelles en sont les formes ? La morale, dont tout le monde suppose qu’elle sous-tend la situation de soin, se décline effectivement différemment selon les époques et les lieux, l’Histoire nous l’a bien montré. Nous posons l’hypothèse d’une dimension métaphysique du soin au-delà de l’éthique de l’acteur de soin. Cette ontologie, rendrait universelle une nécessaire vigilance à l’égard de ce que tous les acteurs du soin, y compris les structures tutélaires et la puissance publique sont conjointement déterminés à en faire, dans une ambiance de transformation radicale des savoirs prédictifs et de la dématérialisation des rencontres<br>Caring is a movement towards the ones who need care, essentially inhabited by kindness. This is the way the angel thinks and expresses himself, in his own magnificence. Las! The cared person, feeling as much trust as suffering, points out his frequent failure. This is also the way the angel disappoints and thereby falls. If goodness is inherent to care, is this reported evil real ? Does it exist, "in-itself », such as the dark side of good ? We could thus call it "the least evil", whose patients would be well advised to be satisfied of. Or is it directly derived from the caring action and its context ? Aristotle talks about a sub-lunar contingent world, which can not be, and a supra-lunar world, a necessary and inevitable world, which cannot not be. To which world does care belong, and if evil really exists, what are its forms ? Morality, which everyone supposes to underlie the situation of care, declines and indeed varies according to the times and places, as History has shown us well. We suppose that the metaphysical dimension of care is beyond the givercare’s ethic. This ontology would make universal a necessary vigilance regarding to what all the actors of care are jointly determined to do. Among these, we unclude guardianship structures and public authorities. We will thus also approach both the atmosphere of radical and predictive knowledge and the dematerialization of meetings

As an age old virtue, courage has been linked to several characteristics<br>however, the number of empirical studies discussing these linkages is few. Also, the literature lacks a proper self report measure of courage. With these voids in mind, the aims of the present research are threefold: a) to develop a new scale to measure courage which has been mostly understood in terms of being able to present oneself in a genuine way, perseverance under difficult circumstances, and pursuit of morally right behavior<br>b) to investigate self related differences in courage within the context of Balanced Integration and Differentiation (BID) Model of self (imamoglu, 2003) and c) to explore the relationship between courage and other proposed related constructs. A set of questionnaires including the Courage Scale, BID Scale (imamoglu, 1998), Battery of Interpersonal Capabilities (Paulhus, &amp<br>Martin 1988), Moral Courage Scale (Bronstein et al, 2007), Short Form of Authenticity Scale (imamoglu et al, 2009), Hope Scale (Snyder et al, 1991), and Voice Scale (Van Dyne, &amp<br>LePine, 1998) have been administered to 313 university students (182 female, 127 males and 4 not specified). Results suggested that the newly developed Courage Scale had acceptable levels of internal consistency. Also, it showed converging patterns with Moral Courage Scale which is a more specific measure of the concept throughout different analyses. In congruence with the literature, courage was positively correlated with voice behavior and certain personality characteristics such as self-confidence, assertiveness or honesty. Based on the results, it was concluded that people who have balanced and separated-individuated selves (i.e. who had satisfied both individuational and relational needs and who had satisfied only individuational need, respectively) had higher scores of courage than other self types indicating the importance of intrapersonal developmental orientation for courage. However, both individuation and relatedness were powerful predictors of courage in regression analyses. Results involving a proposed model of courage as a latent variable (predicted by the Courage and Moral Courage Scales) indicated that relatedness, individuation and hope predicted courage indirectly through the mediation of authenticity while the latter two variables also predicted it directly. The study contributed to the literature by exploring the role of self on courage for the first time, by specifying various empirical relationships among concepts that are regarded close to courage and by suggesting a model of courage. The results were discussed in terms of limitations and suggestions as well.

<p> As authenticity and trust continue to be recognized as key pillars of effective leadership in today&rsquo;s world (Avolio et al., 2004; Mayer et al., 1995; Peus et al., 2012), organizations need leaders who are willing to be vulnerable with those they lead. The purpose of current study was to explore the relationship between courage, other-centered calling, vulnerability, and leadership differentiation. The sample for the current study included 296 self-identified leaders who report being responsible for the work and development of others. Leaders were primarily Caucasian (83.7%), male (55.9%), and from a church/ministry setting (41.2%). The study occurred over a year span within an online leadership development tool. Moderated mediation in Hayes (2013) PROCESS Macro was used to test the hypotheses. Courage was positively related to vulnerability (B = .226, <i>p</i> = .000), and the relationship between courage and vulnerability was significantly moderated by other-centered calling (B = .112, <i>p</i> = .032). Additionally, the relationship between vulnerability and leadership differentiation was examined and found to be nonsignificant (B = -.004, <i>p</i> = .901). Findings from this study indicate that courage and other-centered calling are key factors in allowing leaders to choose vulnerability with those they lead.</p><p>

While sanctions proliferated after the Cold War, concerns remain about their effectiveness and humanitarian impact. In addressing these concerns, scholars have offered diverse frameworks generally emphasizing sanctions' design or application. This thesis argues that the proper focus of concern is conceptually prior to each of these. In fact, lacking political will has been characteristic of sanctions cases and the root of sanctions' failures. Significantly, the cost-benefit calculus informing policymakers' political will has been systematically incomplete. Sanctions are often judged on their lifting, in the country on which they were imposed, yet this unreasonably crops out broader sanctions' impact. Sanctions have an understudied capacity for creating vacuums filled by indigenous influences, for lastingly restructuring societies, and for affecting human capital, each in a manner obstructive of post-conflict peacebuilding and reconstruction. This has vital policy relevance given its impact on substantive international peace and security, the breech of which initially spurs sanctions. Contemporary efforts in Iraq, Haiti, Serbia, and South Africa are explored in illustration.

Comment les Fables, qui délivrent elles-mêmes leur propre commentaire dans leur moralité, ont pu susciter de multiples interprétations politiques ? La première partie étudie d’abord les opérations herméneutiques des commentaires politiques des Fables (ch. I-iv), puis trouve dans les théories classiques de l’apologue un mode de lecture, rhétorique, à l’aune duquel les Fables se caractérisent par une pluralisation de l’interprétation ou équivocité (ch. V-vi). Les interprètes inscrivent les Fables dans un face-à-face entre le poète et le roi : volens nolens, ils reprennent une scène, topique dans l’Antiquité, de parrêsia ou « courage de la vérité » (M. Foucault) : dire brutalement au prince la vérité de son être (èthos). La deuxième partie examine la pertinence de cette problématisation éthico-discursive de la politique aux XVIe et XVIIe siècles (ch. Vii-viii), puis dans les fables qui mettent en scène la parrêsia (ch. Ix). L’exigence parrésiastique est bien présente, mais infléchie : abandon de la brutalité, privatisation de la parrêsia, délégation de sa formulation aux princes eux-mêmes. La troisième partie étudie les Fables comme parrêsia réservée à l’interprétation du prince (elles exercent alors son jugement et sa prudence), mais lisible par d’autres lecteurs (ch. X). La Fontaine formule lui-même cette double destination entre prince et public (ch. Xi). Les Fables délivrent la vérité, non avec la brutalité antique, mais par l’équivoque : leur réception clivée se double d’alternatives herméneutiques, et le lecteur doit faire des choix interprétatifs qui définissent son èthos (ch. Xii). Cette équivocité est le résultat des opérations du fabuliste sur ses hypotextes (ch. Xiii). La politique des Fables suppose ainsi une éthique et une politique de l’interprétation (ch. Xiv)<br>How is it possible that the Fables, that contain their own commentary in their final moral, gave rise to such many different political interpretations? The first part studies the hermeneutical strategies of the political commentaries of the Fables (Ch. I-IV), while the second finds in the classical theories of the apologue a rhetorical reading through which the Fables are characterized by a multiplicity of interpretations or equivocation (Ch. V-VI). For scholars the Fables are focused on a face-to-face between the poet and the king: volens nolens, they go back to frame of the courage of truth, parresia (M. Foucault), a topos since the Antiquity: to tell sharply to the prince his true nature (ethos). The second part examines the relevance of this ethical-discursive reading of politics in the XVI and XVII centuries (Ch. VII-VIII), focusing then on the fables in which the parresia is at the center of the scene (Ch. IX). If the parresiastic requirement appears clearly, it is at the same time softened: brutality is abandoned, the parresia became a private affair, the formulation is a task assigned to the princes themselves. The third part studies the Fables as a parresia aimed for prince’s interpretation (they enable him to improve his judgment and his wisdom), but open to other readers (Ch. X). La Fontaine himself makes clear this double destination to the prince and the public (Ch. XI). The Fables reveal the truth, not in the ancient brutal manner, but through equivocation: opened to different hermeneutical alternatives, the spitted text is received by a reader who has to make a choice revealing his ethos (Ch. XII). This equivocation comes from the fabulist’s work on his hypothesis (Ch. XIII). For this reason the politics of the Fables presupposes an ethics and a politics of interpretation (Ch. XIV)

Includes bibliographical references.<br>Experiential learning is a well-known learning theory that underpins management development. This study presents a causal theory that is based on experiential learning and explains why some students experience a transformational learning experience that increases their management effectiveness and others do not. This theory was developed within a critical realist ontology and it used a constructivist grounded theory methodology to emerge the key variables that formed the theory. Prior to the grounded theory study, a pilot study was conducted to develop the conceptual framework for the research. This pilot study included approximately 240 research participants from within the classrooms in my work context. The conceptual framework facilitated the development of the key research question: How do engaged, learning ready students, who can manage their own learning process, undergo transformational learning experiences that increase management effectiveness?

In most ways, The Mountain Eagle is an ordinary community oriented weekly newspaper, and indeed, a close examination of the paper will reveal that it focuses mostly on community news in Letcher County Kentucky, a small county in the mountains of eastern Kentucky. It carries holiday recipes, neighborhood news, and coverage of local government, school boards and sporting events. But a closer examination of the paper and its history reveals a different kind of community weekly. The Mountain Eagle is one of the most recognized, commented upon, and decorated community newspapers in the United States. Since Tom and Pat Gish took the paper over in 1957, the Gishes and their newspaper have been shunned by their neighbors, boycotted, and the paper’s offices were fire-bombed in 1974. And yet, the paper survived and continues to report the news, honesty and without bias. Although Tom Gish was born and raised in the coal fields of Letcher County both Gishes were “city journalists” when they came to Whitesburg. Pat worked for The Lexington Leader and Tom managed the United Press Desk in the state capital of Frankfort. They met while studying Journalism at the University of Kentucky, and pursued careers in the field. Their desire to run a small-town newspaper brought them to Whitesburg, Tom’s hometown. Their insistence on doing their jobs the way they had been trained soon put them at odds with the Fiscal Court, the School Board, the coal operators, and the elites who ran Letcher County. Coal mining drove the economy, and the county operated on a near feudal basis, with people owing fealty to elected officials and coal companies, and none of the controlling interests liked the idea of seeing their activities on the front page. This dissertation is a chronological examination of The Mountain Eagle and its publishers during period between 1957, when the Gishes took over the newspaper, to 1977, when the Federal Surface Mining Reclamation and Control Act was signed into law. During that period, Letcher County and the United States experienced the assassination of a president, the War on Poverty, the Vietnam War, and the widespread use of strip mining to gouge rich veins of coal out of the Appalachian Coalfields. Strip mining soon became the most common method of extracting coal in the country, and its effects on the steep hillsides of eastern Kentucky became the focus of much of The Eagle’s news and editorial activity. Both Gishes said many times that it had never been their intention to become crusaders or to take on any particular group. But as they began to undertake what they saw as their primary job, that of reporting on the news of the county, they began to experience obstacles in reporting on civic activities, which by Kentucky law were supposed to be open to the public. In an introductory speech delivered to the Rotary Club in the county seat of Whitesburg, Tom Gish pointed out that while there were a lot of things about the newspaper that he liked and intended to keep, there were other areas where he thought the paper could be improved. One of those areas was in the coverage of civic events, primarily the meetings of the fiscal court, the various city councils, and the board of education, the first of the controlling bodies to come into conflict with the newspaper. Pat Gish did most of the reporting, and when she started attending school board meetings, she learned that while she might be tolerated, she would certainly not be welcomed. The board initially told the paper that their meetings were closed, only one person at a time was allowed into the board chamber, and they were there to discuss their business with the board and then leave. Tom Gish informed them that the Kentucky Open Meetings Law gave the press access to public meetings and grudgingly, the board allowed Pat to attend. But they refused to provide her with a chair, so she had to stand during meetings that often lasted for several hours, even while she was pregnant with her second child. Tom Gish also began to attend meetings to provide a basis for the editorials he wrote asking for improvements in county-wide education. This came during a period when Kentucky Schools were under investigation by the state legislature and Whitesburg Attorney Harry Caudill, who represented the county in the General Assembly, chaired a committee that delivered a scathing report on Kentucky schools, and called particular attention to education in eastern Kentucky. Caudill’s guest editorials and Letters to the Editor began to appear in The Mountain Eagle during this period and marked the first phase of a long collaboration between Caudill and Gish that addressed a broad range of issues that affected the region. Not long afterward, one of the board members, the physician who had delivered Tom Gish and owned several businesses in the county, announced that he would withdraw his advertising from the paper and the “word went out” that teachers had been forbidden to purchase the paper. Tom Gish later said that newsstand sales had skyrocketed during this and subsequent boycotts. Tom Gish joined his wife in covering the Letcher County Fiscal Court and they soon angered the judge and magistrates by reporting that magistrates had voted themselves a substantial pay raise. Although the court had initially welcomed the newspaper at meetings, they soon passed an ordinance to make at least part of their meetings closed. This was another violation of the Open Meetings Act and the Attorney General weighed in on the newspaper’s behalf. A long-running feud developed between The Eagle and the court that included several efforts to de-certify the paper as the newspaper with the largest circulation. This meant that all legal documents, including ordinances and other court actions had to be published in The Eagle before they became law. These publications, along with bond advertisements from coal companies and other legally required publications were a significant source of the newspaper’s income. The feud with the court finally came to a head in 1974 when the County Judge Executive and Sheriff ignored threats to blow the newspaper’s offices up just weeks before the paper was fire-bombed by a former Whitesburg City Police officer, who had resigned after being named in several articles concerning police brutality. The Mountain Eagle’s involvement with the War on Poverty and its advocacy for strip mine regulation brought the paper into the national spotlight. Many of the national reporters who published articles on Appalachian poverty that captured the nation’s imagination and sympathy came directly through the offices of The Mountain Eagle, and the Gishes often served as their guides to eastern Kentucky. The New York Times’ initial report on the endemic poverty that plagued eastern Kentucky, which captured Senator John F. Kennedy’s attention during his campaign for the 1960 Democratic presidential nomination, came after Times Reporter Calvin Trillen spent time at the Gish home in Whitesburg and toured the region with them. Tom and Pat Gish became deeply involved in efforts to alleviate suffering in the region and spent so much time testifying before congressional committees and on other poverty related activities during the War on Poverty, the paper often came out late and suffered financially. Tom Gish frequently wrote editorials that praised the federal government’s efforts, but just as often, his editorials were among the most scathing in the country, when he felt that it was too little, too late. The newspaper had a complex relationship with the coal industry. Tom Gish’s father was a mine superintendent with South East Coal Company, one of the larger companies in the county. Tom saw underground coal mining as the logical basis for the economy in the region, but he also advocated for diversifying the economy so it would not be entirely dependent on a single industry. When he visited a strip mine in eastern Letcher County with his father Ben, both men were horrified at the destruction visited on a small community there and Tom began to call for strip mining to be outlawed all together or at the very least, strictly regulated. This began a twenty-year struggle that finally came to fruition with the 1977 Federal Surface Mining Reclamation and Control Act. But the legislation was far from perfect and not only codified strip mining in federal law, but also opened the door for the even more destructive practice of mountain top removal. The Mountain Eagle’s involvement with the War on Poverty, along with their opposition to strip mining, also angered some people in Letcher County, and the Gish family was shunned by many of their neighbors, and the paper was boycotted by some advertisers. Efforts to undermine them were rampant and threats from coal operators were frequent. When a Molotov Cocktail was finally thrown through the window of the newspaper’s offices in 1974, many of the residents of Whitesburg turned their backs on the Gishes. They still managed to get the next edition out the week following the fire, although the paper was put together in the family’s living room, and the family moved their home to a rural part of the county, but kept the offices in Whitesburg because it was the county seat. For the next three years, the paper devoted a significant amount of space to the events surrounding the prosecution of the arsonists, but they still focused heavily on county news. The 1976 Scotia Mine disaster, when two methane explosions claimed the lives of 26 men at Oven Fork in Letcher County took their full attention for much of the entire following year. The Mountain Eagle has survived into the 21st Century, and the Gishes and their paper won a number of national awards for excellence and courage in journalism, along with several major awards for their contribution to freedom of the press. Both Tom (2008) and Pat (2014) have since died and their son Ben is the Editor and the only member of the Gish family still working at the newspaper. Letcher County has experienced many of the same changes as the rest of the country, but the economy never expanded past coal mining, so when the coal industry collapsed in 2015, the rest of the county economy failed with it. Unemployment is high now and many of the younger families have left seeking employment elsewhere. Tom Gish’s prediction that eastern Kentucky could eventually find itself mostly with very young and very old recipients of government assistance living there has come true and the region is currently struggling to find a way to manage. The Mountain Eagle has suffered too, but it still manages, and it still adheres to the masthead slogan, “It Screams."

Interventions which ameliorate the late effects of cancer treatment, and promote adjustment for children coping with cancer are needed (Kazak, 2005). The Beads of Courage® (BOC) Program (Baruch, 2002), is an arts-in-health program developed to strengthen resilience and alleviate suffering in children receiving treatment for cancer. Through the BOC Program, children receive different colored beads that serve as visible symbols of the many procedures they experience during cancer treatment. Despite the wide use of the BOC Program by more than 70 children's hospitals, the BOC Program has never been formally evaluated.The purpose of this study was to evaluate the BOC Program using qualitative descriptive methods. The specific aims of the program evaluation were to: 1) Describe the BOC Program process; 2) Describe how the BOC Program is implemented; and 3) Describe the potential outcomes of the BOC Program.Data collection methods with four BOC Program stakeholders included: Semi-structured interviews with children (N=6); focus groups with clinicians (N=10) and parents (N=5); and open-ended surveys with clinicians (N=9), parents (N=8) and bead artists (N=6). Findings indicate that the BOC Program is operating according to design (process and implementation), and the overall satisfaction and perceived worth of the BOC Program is high. Emerging categories from the content analysis describe the BOC Program as a form of narrative medicine that provides a reflective tool, a symbol of accomplishment, and joy and encouragement for children receiving treatment for cancer. Preliminary data support the BOC Program theory, with resilience-based protective factors (positive coping, derived meaning, social support) supported, and risk factors (uncertainty in illness, defensive coping) decreased in children who received the BOC Program. Future studies should include quantitative measures of factors of resilience to determine change over time in children receiving the BOC Program during cancer treatment. Findings from this study support theory development to further strengthen the body of knowledge on psychosocial adjustment issues for children coping with cancer. The findings also provide evidence to support the role that arts-in-health programs have in alleviating the experience of suffering in children coping with cancer.

L'analyse des différents commentaires de "Was ist Aufklärung ?" par Michel Foucault permet de retracer l'émergence d'une conception d'un courage des gouvernés, entre désobéissance et désassujettissement. Un courage dénué de tout psychologisme, mais qui s'affirmerait comme une attitude, une reformulation du rapport que chacun entretient avec soi-même ; un courage qui ne serait plus pensé sur le mode d'une conquête de l'autonomie, confiné aux espaces aménagés de l'obéissance ; un courage enfin qui ne serait pas une vertu de l'occasion, mais une élaboration quotidienne et patiente de soi par soi. Notre premier pas sur la voie du courage consisterait alors en un travail de déprise de soi, et de refus de l'emprise du pouvoir sur la conduite de nos existences. Or, au cœur des problématiques de gouvernement, la vérité apparaît comme le vecteur essentiel du pouvoir. Les procès de Socrate et de Galilée, ainsi que les mythes qui les entourent, laissent entrevoir la manière dont le vrai s'est progressivement imposé comme source unique de l'autorité grâce au platonisme tout d'abord, puis par l'intermédiaire du christianisme. La vérité s'est ainsi vue augmentée d'une dimension nouvelle, « kratogénétique », qui désigne la capacité d'un énoncé à produire des effets de pouvoir dans une configuration stratégique donnée. L'étude des procès de Nuremberg et celui d'Eichmann mettent en lumière l'insuffisance des traditions héroïques, hoplitiques et chrétiennes du courage à produire un appareil conceptuel qui permettrait au sujet de s'affirmer face au pouvoir de sujétion de la vérité et à la démultiplication et la diversification des régimes d'obéissance. L'urgence de notre modernité est de s'extirper du cauchemar de la docilité. C'est pourquoi nous avons dans un dernier temps choisi de faire dialoguer Hannah Arendt et Michel Foucault, à partir de leur relecture critique des concepts machiavéliens tout d'abord, puis en comparant la manière dont ils ont l'un et l'autre ont opéré un retour à l'Antiquité, et à la figure tutélaire de Socrate en particulier : revenir au sujet préchrétien afin de penser un courage sans référence à aucune transcendance, comme fidélité à soi-même et à la manifestation en soi-même de la pluralité humaine, ou comme technique de soi et stylistique de l'existence<br>Studying Michel Foucault's commentaries on Kant's "Was ist Aufklärung?" allows to witness the emerging conception of a courage specific to the governed, between disobedience and de-subjection. A courage barren of any psychology, but conceived as an attitude, i.e. a reflection of someone's relationship to its self ; a courage that can't be summed-up as a conquest of autonomy, confined to cautiously designed spaces of obedience ; a courage that isn't an occasional virtue, but a daily routine of exercises by yourself and on yourself. Thus, our first step on the path to courage would translate to an abandonment of our former self, and a refusal of the power's grip on our very existences. Then, at the heart of governing techniques, truth appears as power's essential conduit. Socrates' and Galileo's trials, as well as the myths surrounding them, unveil the way truth progressively became the unique source of authority ; thanks to Platonism at first, then through Christianity. Truth gained a new dimension in the process, which we call "kratogenetic" as it points to the capacity of any proposition to generate effects of power in any given strategic configuration. Our study of the Nuremberg and Eichmann's trials exposes the inability of the heroic, hoplitic and Christian traditions of courage to produce a set of concepts that could allow the subject to assert itself in the face of the subjecting power of truth, and the multiplication and diversification of obedience regimes. The emergency of our time is to extricate ourselves from the nightmare of docility. That is why we have decided at last to initiate a dialog between Hannah Arendt and Michel Foucault, from their critical reworking of Machiavelli's concepts at first, then comparing the way they each got back to the Antiquity in general, and to Socrates as a father-figure in particular : a way to get back to a pre-Christianity subject, in order to conceive a courage without any reference to any transcendence ; a courage conceived either as a loyalty to ourselves and to the manifestation within ourselves of mankind's plurality, or as a technique of the self and a stylization of our existence

<p> Incivility, also known as bullying or horizontal violence, can take many forms from derogatory statements to physical harm. Incivility can create physical, emotional, and psychological symptoms leading to job dissatisfaction and increased turnover. Incivility can impact patient care and patient safety. Organizational impacts include increased turnover and decreased productivity. Regulatory and professional agencies have issued recommendations for leaders of organizations to address incivility in the workplace. The purpose of the study was to determine if an educational program for nurse leaders can improve the perceived ability of the leaders to act with moral courage to address uncivil behavior. Two theories identified as relevant to incivility in the workplace, Freire&rsquo;s Oppression Theory and Kanter&rsquo;s Structural Theory of Power. A quasi experimental design, one group pretest-posttest, was used. The study took place in a 363-bed tertiary care facility. A convenience sample of nurse leaders completed a pre-survey, education, and post-survey. Analysis was conducted on 37 matched pairs of surveys. The tool, the Professional Moral Courage (PMC) Scale, is comprised of fifteen statements divided into five themes; three statements per theme. Three areas of statistical significance were found using a paired t-test comparing the pre-survey to the post-survey scores. The results indicated improvement in two out of five themes, acting morally and proactive approach, and the overall score. Leaders need to utilize moral and address incivility. By witnessing the leaders&rsquo; role modeling civil behaviors and taking action in the face of incivility, staff should also demonstrate the same behaviors.</p><p>

<p>The purpose of this research was to explore the subjective lived experiences of women leaders to understand how they experience courage. Women remain disproportionately represented in leadership roles within most areas of organizations and society. Researchers indicate that women ideally rise to successful leadership roles once they have served, or possess the potential to serve, in leadership. Additionally, previous narrative research suggests a rather significant interrelationship between women who have more frequently advanced past barriers into leadership roles and their remarkable attribute of courage. A heuristic phenomenological approach was used to collect and analyze the described lived experiences of eight courageous women leaders. The themes from the study reveal that women who experience courageous leadership (a) inhabit their authentic voices; (b) experience moral courage; and (c) experience vulnerability. Additional insights provided by the co-researchers in this study revealed some individual distinctions necessary for strong, courageous leadership; these included a strong sense of personal agency, an inner need to express autonomous identity and convictions, and the ability to build connections to followers for collaborative results. Unanimously, the women in this study reported that their experiences with courageous leadership had transformative effects on themselves and within their environment. Further research related to specific evidenced-based coaching interventions are recommended to explore how women grow toward courageous leadership. These outcomes related to authentic, morally courageous, and yet vulnerable leadership may help to establish a new paradigm for how power and leadership can be experienced in a new century for both courageous men and women. </p>

När en individ står upp för vad som är moraliskt rätt och riktigt med risk för negativa sociala konsekvenser benämns det civilkurage. Få studier har ämnat ta reda på vad som föregår ett visat civilkurage. Syftet var att undersöka huruvida samvetsgrannhet och individualism korrelerade med civilkurage. 135 respondenter varav 108 var kvinnor deltog i enkätundersökningen där de ombads bedöma påståenden. Påståendena var hämtade ur tre etablerade skalor; Das Münchner Zivilcourage-instrument, Auckland Individualism Collectivism Scale samt samvetsgrannhet extraherad ur Big Five. Resultatet visade ingen korrelation mellan individualism och civilkurage. Prediktorn samvetsgrannhet kunde inte heller förklara civilkurage. Inte heller verkade utbildningsnivå eller kön ha någon inverkan. Till framtida studier rekommenderas att inkludera övriga dimensioner av Big five samt att undersöka om prediktorerna skulle ge samma utfall gällande hjälpbeteende. Det torde även vara gynnsamt att mäta individualism i annan bemärkelse med tonvikt på unikhet hellre än konkurrens.

<p> Teachers experience significant amounts of stress that can lead to burnout or attrition (Milhans, 2008). Creating time and space to engage in self-reflection helps teachers to reduce stress (Chang, 2009; Nollett, 2009). Courage to Teach was developed in 1994 by Parker Palmer and the Fetzer Institute in response to an identified need for developing the inner lives of teachers (Center for Courage and Renewal, 2008; Palmer, 1992) by encouraging self-reflection. This qualitative multiple case study focuses on the perceived effects of self-reflective practices learned at Courage to Teach retreats on levels of stress, classroom practices, and student engagement. Interview data and journal entries collected from nine female teachers participating in at least one of two Northern California retreat series from 2008 to 2011 indicates that engaging in the following self-reflective practices reduces stress levels: joumaling, deep listening and using silence, poetry, art, walking, and Clearness Committees. Additional data sources included Maslach Burnout Inventories&mdash;Educators Survey and documents obtained from the Center for Courage and Renewal. Teachers indicated that after participating in the retreats, they were more patient in the classroom and experienced a willingness and desire to present more engaging lessons. Suggestions for additional research include examination of Courage to Teach retreat cohorts in other locations, collecting data from male retreat participants, conducting a longitudinal study collecting data a priori, posteriori, and throughout the retreats, and focusing on a population using Palmer's ( 1994) <i>Courage to Teach</i> in a book group. </p>

<p> Mexico is widely known as one of the most dangerous countries in the world for journalists, according to advocacy groups and human rights organizations. The phenomenon is especially true in northern Mexico, where journalists have to cover violence committed by drug cartels that seek to hold on to turf in which to conduct operations to sell narcotics to the lucrative U.S. market. This study focuses on the types of trauma that journalists working in an environment marked by violence and threats experience, as well as the resilience they must employ to continue working as a professional there. Twenty-six print journalists in eight cities near the U.S. border have been interviewed to discover the types of trauma and the extent of resilience they have achieved, as well as the way they go about doing so. The study utilizes Shoemaker and Reese&rsquo;s Hierarchy of Influences model to examine trauma and resilience. </p>

Mexico is widely known as one of the most dangerous countries in the world for journalists, according to advocacy groups and human rights organizations. The phenomenon is especially true in northern Mexico, where journalists have to cover violence committed by drug cartels that seek to hold on to turf in which to conduct operations to sell narcotics to the lucrative U.S. market. This study focuses on the types of trauma that journalists working in an environment marked by violence and threats experience, as well as the resilience they must employ to continue working as a professional there. Twenty-six print journalists in eight cities near the U.S. border have been interviewed to discover the types of trauma and the extent of resilience they have achieved, as well as the way they go about doing so. The study utilizes Shoemaker and Reese’s Hierarchy of Influences model to examine trauma and resilience.

<p> This hermeneutic phenomenological study explores the role of the sacred in engendering the courage to be embodied in adult survivors of severe sexual abuse. It adopts an interdisciplinary approach to depth psychology and mystical theology that utilizes the theories of D. W. Winnicott, C. G. Jung, and T. Merton to illuminate the dynamics of embodiment in clinical practice, focusing primarily on the clinical dyad. Through exploring the similarities and differences between potential space and creativity (Winnicott), the Self and Psyche (Jung), and the Trinity and the Holy Spirit (Merton), this study establishes that the spirit and the body is a false dichotomy; therefore, the sacred should enhance the courage to connect more deeply with the body, not less. This study further demonstrates that the body is critical to the development of healthy subjectivity, and that the sacred should never be used as a means to dissociate from the body. This study concludes that hope, faith, and love fuel the capacity for courage in both patient and clinician, and in the third area that is co-created between them. The sacred participates through nurturing hope, faith, and love by appearing as images, affects, and synchronicities, which thereby presents the clinician with a delicate task: How best to bring such manifestations to the patient&rsquo;s awareness in order to nurture healthy embodied subjectivity in the survivor of severe sexual abuse. </p>

Notre thèse a pour but de proposer un modèle d’intelligibilité de la pensée éthique des éducateurs scolaires, obtenu par la mobilisation de concepts issus de la philosophie morale. Pour cela, nous nous appuyons en particulier sur la notion de minimalisme moral qui permet de prendre en compte le fait que certaines postures professionnelles, compatibles avec l’action institutionnelle, relèvent de principes moraux habituellement non reconnus comme valides dans un cadre scolaire, comme par exemple le principe de non-nuisance.Nos réflexions reposent sur une définition de l’acte d’éducation en contexte scolaire conçu comme contribution à une imputation partagée des responsabilités pour permettre l’accès au savoir des élèves. Ces responsabilités relèvent en effet à la fois et de façon toujours située, de l’acteur institutionnel, mais aussi de l’élève lui-même ainsi que des autres personnes qui assurent son éducation et en particulier ses parents. La compétence de l’éducateur scolaire dépend donc de sa capacité à comprendre et utiliser les apports de chaque acteur en fonction des moments éducatifs. Cette conception nous permet de saisir l’intensité de la porosité entre l’école et un monde où le pluralisme axiologique n’est pas l’exception mais la règle.De l’analyse d’entretiens avec des professionnels et à l’aide d’un cadre théorique permettant d’envisager la possibilité d’un recours au minimalisme pour éduquer scolairement dans un mode pluraliste, nous déduisons plusieurs résultats permettant de proposer un modèle de compréhension des repères moraux mobilisés par les éducateurs. Ce modèle permet en particulier de faire apparaître que les positionnements éthiques n’ont pas vocation à être fondés sur une liste finie de principes ou de valeurs, mais sont le produit d’une imagination morale s’attachant à prendre en compte les spécificités des situations. S'impose alors une philosophie du courage, défini comme capacité à l’exercice du jugement dans des situations limites sur le plan éthique, philosophie qui permet de penser l’action dans un environnement éthique complexe et toujours changeant. Le courage d’éduquer est donc pour nous ce qui permet le dépassement, dans des conditions que l’éducateur reconnait comme spécifiques, d’une morale scolaire de sens commun pour laquelle les solutions éthiques préexisteraient aux problèmes<br>Our thesis aims at proposing a scheme of understanding of the ethical thought of educators in a school environment, built on the use of concepts originally used to speak of moral philosophy. Hence we base our analysis more specifically on the notion of moral minimalism, a theory which allows to take into account the fact that some professional positions, acceptable as regards the institutional action, arise from moral principle which are normally not considered valid in a school context, like for example, the “no harm done” principle. Our reflexion is based on a definition of the educational action in a school context, thought as a contribution to a sharing of responsibilities aiming at allowing students to have access to knowledge. These responsibilities both –and in a very precise way-arise from the institutional actor and the student, together with the people who are in charge of his education, namely his parents. The school educator’s ability hence depends on his capacity to understand and use the contribution of each actor according to the different educational moments. This belief allows us to understand the importance of the interaction between school and a world in which axiological pluralism is the law. From the discussions we had with professionals and with the help of a theoretical framework allowing the possibility to base education on minimalism in our pluralist world, we came to several conclusions allowing to propose a model of the moral points of reference used by educators. This model shows, in particular, that ethical positioning are not naturally set on a list of principles or values, but on the contrary are the result of a moral imagination which takes into account the specificities of every situation. Then a philosophy of courage is born, which can be defined as a capacity to judge in situations which are borderline in terms of ethics and which allows to think the action in a changing and complex ethical environment. The courage to educate thus permits, in situations which the educator identifies as specific, to push the limits of common sense school ethics, according to which ethical solutions would preceed the occurrence of problems

Thesis ( M.A.)--Cleveland State University, 2009.<br>Abstract. Title from PDF t.p. (viewed on July 29, 2009). Includes bibliographical references (p. 55-56). Available online via the OhioLINK ETD Center and also available in print.

The aim of this study is to bring forward four teachers of Arts-education, their statements and reasoning concerning the condition and meaning of the subject of Arts-education along with their statements in relation to theory and earlier research, give voice and insight in their intentions according to what teaching of Arts-education should contribute to. The basis for the study is brought out of the dilemma that there, in the subject of Artseducation is “crowding of matter” in the nine-year compulsory school, difficulties in selecting the importance of various subjects and different opinions between teachers, due to curriculum being modified in accordance with the development in society. The earlier research that this study relates to shows how teacher’s opinion of different subjects varies. My questions concerning the subject are the following; How do four teachers of Arts-education reason concerning the condition and meaning of the subject of Arts-education? What are the teachers intentions according to what teaching of Arts-education should contribute to? What are the similarities and differences between the statements of the teachers in this study versus the teachers' statements according to previous research? To find answers on my issues and questions I have made interviews with four teachers of Arts-education and have then put their reasoning and statements against theories , which  all concerns the creative process. This study shows that these four teachers all have different opinions in how to educate, but not different opinions about what the results of  the subject should be and contribute to. Common to all four teachers is, out of their statements, more or less, it is possible to interpret discussion around the importance of the role of creativity for Arts-education. Three of the teachers also have a discussion in how they relate to modern society, similarities and differences, but also how they expand on a problematic issue. There are among the four teachers of Arts-education, in their reasoning, many similarities in what teachers according to earlier research, have said they value in the subject of Arts-education along with their intentions of education. There are also differences from earlier studies, and that is the fact that there are subtle distinctions in the discussion within the actual problem area. This could contribute with hypothetical knowledge to future research within the actual problem area. In statements from two of the teachers a new aspect arose, an aspect that has not been seen in earlier research, “way of thinking creative” and its meaning.

In the most famous image in Plato’s Republic, Socrates peoples an underground cave with prisoners who believe that the shadows they see on the walls of the cave represent reality. He asks: what would it take for one of these prisoners to escape from his shackles and attempt the ascent to the light of the sun? There is one virtue in particular without which no prisoner can hope to escape the cave, and that is the virtue that I will call: philosophical andreia. This thesis is an inquiry into Plato’s treatment of philosophical andreia in the Republic. As we will see by way of detailed analysis of the dramatic and argumentative levels of the dialogue, philosophical andreia consists in the unity of what I will call “spiritedness” and “perseverance” in facing the many obstacles to the acquisition of wisdom. I will take the image of the cave as scaffolding for my inquiry, locating each of Socrates’ interlocutors within the cave according to their possession of the spiritedness and perseverance needed to escape from it. And I will take Socrates as performing the philosopher’s heroic katabasis to the cave in his attempt to liberate his interlocutors from its shadows. In the Socrates of the Republic, Plato presents us with a new kind of hero – the philosopher hero – and paradigm of a new kind of courage: philosophical andreia.

Thesis (Ed.D.)--Boston University<br>PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>This study explores the ways a small group of girls, ages 11-13, spoke about courage over a two-year period. Using Aristotle's Nicomachean Ethics as a guide, the purpose of the present study is to discover how courage is present in the lives of a select group of girls, what their thoughts and perceptions are on courage, and how these thoughts and perceptions explain the operation of emotion and rationality in producing courage. This last question is based off Marcia Homiak's (1993) suggestion that Aristotle offers a way to explain how emotion and rationality operate together to develop positive, caring, independent and strong individuals. Differing from the predominant framework of Carol Gilligan's theory of an "ethic of care" in girls' developmental research, the present study uses and suggests that the practice of returning to the classical work of Aristotle offers a different approach to studying girls' development. The girls were interviewed in an effort to discover personal conceptions of courage, their thoughts on the relevance of intention, experience, emotion, sanguinity, and ignorance to courage, as Aristotle describes these terms, and how courage is present in their lives. The girls also performed an essay-writing task to clarify their thoughts. Several dominant themes resulted from this study. These included the participants stating that (1) a courageous act must stem from good intentions; (2) courage comes as a matter of experience or practice; (3) with enough practice courage can become a habit and thus part of your character; (4) while emotion is a precursor to courage, a courageous act cannot be done rashly and requires a degree of rationality to act in order to be considered true courage; and (5) their own recollections of acting courageously are in early development and thus far have been minimal. An additional finding was the degree to which participants found overly aggressive girls spur opportunities for courage. Implications for a model of active learning, character education, and further research on girls' development are suggested.<br>2031-01-02

Made available in DSpace on 2014-06-11T19:29:50Z (GMT). No. of bitstreams: 0 Previous issue date: 2004-08-17Bitstream added on 2014-06-13T19:18:28Z : No. of bitstreams: 1 ferreira_frr_me_assis.pdf: 1471651 bytes, checksum: bd5f3120db973d10a8afa75cfb12ca4f (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>O presente trabalho tem como objetivo fazer uma análise descritiva de três traduções para o português do romance The Red Badge of Courage, do escritor norte-americano Stephen Crane, a fim de verificar qual tradução evidencia uma correspondência estilística com o texto de partida. O capítulo 1 trata da vida do autor e de sua obra, situando-a em seu contexto histórico-literário, e de um breve estudo sobre as diversas obras e artigos que se dedicam à análise do livro em questão.O segundo capítulo discorre sobre a teoria da tradução e o problema do estilo na mesma. Esta pesquisa procura seguir a proposta de Aubert (1998) e de Barbosa (1990) no que diz respeito às modalidades (ou procedimentos) de tradução; o estudo das diferenças existentes entre os planos de representação lingüística de Vinay e Darbelnet (1995); e a tensão existente entre tradução literal e tradução livre. O capítulo 3 discorre sobre o movimento impressionista na pintura e suas influências na literatura e, portanto, em The Red Badge of Courage. O quarto capítulo trata da descrição e análise das traduções da referida obra, apontando as modalidades de tradução aplicadas aos textos, observando as dificuldades enfrentadas pelos tradutores, bem como as soluções por eles encontradas a fim de manterem o sentido do original e recriarem a forma do texto língua de partida.<br>The present work aims at a descriptive analysis of three translations into Portuguese of The Red Badge of Courage, by the American Stephen Crane, in order to find out which translation conveys a stylistic correspondence with the source text. Chapter 1 deals with the author's life and work, putting The Red Badge of Courage in its literary-historical context, and with a brief study about the several books and articles that contribute themselves to the analysis of The Red Badge of Courage. The second chapter is about the theory of translation and the problem of style in it. This research attempts to follow Aubert's (1998) and Barbosa's (1990) proposals regarding the procedures of translation; the study of differences between the concrete and abstract levels of expression by Vinay & Darbelnet (1995); and also the tension between literal and free translation. Chapter 3 discourses on Impressionism in painting and its influence on literature and therefore on The Red Badge of Courage. The fourth chapter deals with the description and analysis of excerpts of the above-mentioned book, pointing out the procedures of translation employed in the texts, noticing the difficulties faced by the translators, as well as the solutions they found in order to keep the original meaning and to recreate the form of the source text.

When given a choice between getting a high reward that requires climbing a high ramp or pressing a lever multiple times, versus freely obtaining a low reward, healthy rats prefer the former, while rats with lesions to the anterior cingulate cortex (ACC) prefer the latter. We developed two novel effort tasks to examine if ACC mediates other types of physical effort (weight-lifting) as well as emotional effort (courage). We replicated previous findings on a modified version of the ramp-climbing task, showing that ACC lesions impair these decisions. Lesions of ACC did not impair weight-lifting effort, even when higher levels of effort were used and training on the task was eliminated. Initially, lesions of ACC did not impair courage effort. When the task effort was subsequently increased, rats with ACC lesions showed a failure to adapt to novelty throughout testing. This research indicated that not all effort is mediated by ACC.<br>xii, 177 leaves : ill. ; 29 cm

Thesis: Ph. D., Massachusetts Institute of Technology, Department of Political Science, 2017.<br>Cataloged from PDF version of thesis.<br>Includes bibliographical references.<br>The United States has developed a reputation for consistently failing to respond to mass killing and genocide throughout history. The conventional wisdom is that the United States has the resources and intelligence to act, but fails to do so because of a lack of political will. However, a closer examination of history reveals that although the modal response of the United States is indeed to refrain from devoting significant resources to these crises, at times the United States reverses course to pursue policies aimed at assisting victims of atrocity. Previous analyses have not fully explained the sources this policy variation. Drawing on extensive archival research, this dissertation proposes a theory explaining when these shifts in US policy occur. I suggest that three factors-the level at which dissent occurs within the government, the degree of congressional pressure, and the direction of a variable that I term political liability-are responsible for shifting US policy toward a more robust response. I illustrate the theory with case studies covering US responsiveness to the following cases: the Holocaust (193 8-1945) under presidents Franklin D. Roosevelt and Harry S. Truman; mass killing in Bosnia (1992-1995) under presidents George H.W. Bush and William J. Clinton; and mass killing in Rwanda (1994) under Clinton. A comparative analysis of US responsiveness to the<br>by Amanda Joan Rothschild.<br>Ph. D.

This study is of the coverage provided by the BBC Home and European Services of the Final Solution from the beginning of 1942 until VE-Day. In other words, from the beginning of industrialised murder of Jews in western, central and eastern Europe to the German surrender. It does not cover, except in the introductory chapter, the earlier stages of what became known as the Holocaust. Neither does it examine what happened once the war and the Final Solution had ended. Issues related to the impact of Final Solution and the ability of the BBC to react to it, such as antisemitism and the level of third-party influence over the BBC, are also examined. This is a history of both the British response to the Final Solution and the way in which one of the most important institutions of twentieth century Britain, the BBC, coped with the single most important story it has ever covered. It is found that there was a large amount of coverage by both the Home and European services. Taking the Home Service first, coverage was heavy at times when the British and Polish governments found themselves able to confirm the information coming out of Europe. The Home Service insisted throughout that it limit its coverage to news bulletins, for fear of increasing antisemitism within Britain. This, and much of the general reluctance to emphasis news of the specifically anti-Jewish nature of the Final Solution, grew out the belief that it was both wrong and counter-productive to assign any special significance to the plight of the Jews. The European Service was more flexible and broadcast a great deal of coverage. However its main overseers, the Political Warfare Executive, had a substantial say in what emerged. The political context of information about the Final Solution often made them reluctant to sanction broadcasting about it. Not all that could have been broadcast was.

Orientador: Cleide Antonia Rapucci<br>Banca: Maria Cecília Pires Barbosa Lima<br>Banca: Paulo Fernandes Zanotto<br>Resumo: O presente trabalho tem como objetivo fazer uma análise descritiva de três traduções para o português do romance The Red Badge of Courage, do escritor norte-americano Stephen Crane, a fim de verificar qual tradução evidencia uma correspondência estilística com o texto de partida. O capítulo 1 trata da vida do autor e de sua obra, situando-a em seu contexto histórico-literário, e de um breve estudo sobre as diversas obras e artigos que se dedicam à análise do livro em questão.O segundo capítulo discorre sobre a teoria da tradução e o problema do estilo na mesma. Esta pesquisa procura seguir a proposta de Aubert (1998) e de Barbosa (1990) no que diz respeito às modalidades (ou procedimentos) de tradução; o estudo das diferenças existentes entre os planos de representação lingüística de Vinay e Darbelnet (1995); e a tensão existente entre tradução literal e tradução livre. O capítulo 3 discorre sobre o movimento impressionista na pintura e suas influências na literatura e, portanto, em The Red Badge of Courage. O quarto capítulo trata da descrição e análise das traduções da referida obra, apontando as modalidades de tradução aplicadas aos textos, observando as dificuldades enfrentadas pelos tradutores, bem como as soluções por eles encontradas a fim de manterem o sentido do original e recriarem a forma do texto língua de partida.<br>Abstract: The present work aims at a descriptive analysis of three translations into Portuguese of The Red Badge of Courage, by the American Stephen Crane, in order to find out which translation conveys a stylistic correspondence with the source text. Chapter 1 deals with the author's life and work, putting The Red Badge of Courage in its literary-historical context, and with a brief study about the several books and articles that contribute themselves to the analysis of The Red Badge of Courage. The second chapter is about the theory of translation and the problem of style in it. This research attempts to follow Aubert's (1998) and Barbosa's (1990) proposals regarding the procedures of translation; the study of differences between the concrete and abstract levels of expression by Vinay & Darbelnet (1995); and also the tension between literal and free translation. Chapter 3 discourses on Impressionism in painting and its influence on literature and therefore on The Red Badge of Courage. The fourth chapter deals with the description and analysis of excerpts of the above-mentioned book, pointing out the procedures of translation employed in the texts, noticing the difficulties faced by the translators, as well as the solutions they found in order to keep the original meaning and to recreate the form of the source text.<br>Mestre