Tesis sobre el tema "Nussbaum, Martha Craven"

« Socrate, dit-on, n’allait pas à la tragédie », écrit Clément Rosset dans son livre Philosophie tragique. Selon la philosophe américaine Martha C. Nussbaum, c’est spécifiquement cette pulsion anti-tragique qui caractériserait la philosophie dès Platon. Au XIXe siècle, le Nietzsche de La naissance de la tragédie avait déjà déclaré le meurtre de la tragédie par la philosophie ; bien que Nussbaum soit généralement en accord avec le diagnostic du philosophe allemand, elle y apporte un élément novateur. De fait, elle voit dans la philosophie aristotélicienne une brèche dans la tradition : un contre-argument à la théorie platonicienne ainsi qu’une continuité de la pensée tragique. Premier penseur de la tragédie, Aristote accordait déjà une part importante à la fortune (tuchè) dans sa théorie éthique. Or, cette vulnérabilité ontologique, c’est-à-dire le fait que l’être humain soit jusqu’à un certain point à la merci de forces qui le dépassent, phénomène que nous tenterons de penser sous le mode de la teneur tragique de l’existence, serait précisément ce qui permettrait, selon notre auteure, de fonder une philosophie contemporaine « pleinement humaine ». Cependant, pour appréhender le tragique, l’être percevant doit présenter une organisation du monde lui permettant de le voir comme tel. Pour Nussbaum, cette reconfiguration du vécu serait possible par l’imagination ; plus spécifiquement, par la littérature. Plus encore, l’imagination morale ici proposée par notre auteur serait à proprement parler cette rencontre avec la composante fondamentalement tragique de la vie. Nous pouvons donc dire que, en s’appuyant sur la méthode aristotélicienne ainsi que sur l’expérience tragique, l’auteure se situe dans la tradition d’un questionnement sur la notion d’imagination morale, et y apporte une contribution riche et particulière.
“Socrates, it is said, did not attend to tragedies,” wrote Clement Rosset in his book Tragic Philosophy. According to the American philosopher Martha C. Nussbaum, it is specifically this anti-tragic impulse that has characterized philosophy since Plato. In the nineteenth century, the Nietzsche of The Birth of Tragedy had already declared the murder of tragedy by philosophy; although Nussbaum generally agrees with the diagnosis of the German philosopher, she adds an innovative element to it. Indeed, she sees in Aristotelian philosophy a breach in tradition: a counterargument to Platonist theory as well as a continuity of tragic thought. Aristotle, the first great thinker of tragedy, had already given an important role to fortune (tuchè) in his ethical theory. However, this ontological vulnerability, that is the fact that human beings are to a certain extent at the mercy of forces beyond their control, a phenomenon that we will try to think of as the tragic content of existence, would be precisely what, according to our author, would make it possible to found a contemporary philosophy that is “fully human”. However, in order to apprehend this tragic component, the perceiving being must present an organization of the world that allows him to see it as such. For Nussbaum, this reconfiguration of experience would be possible through imagination; more specifically, through literature. Moreover, the moral imagination hereby proposed by our author is, specifically, the encounter with life’s fundamentally tragic components. We can therefore say that, by relying on the Aristotelian method as well as on tragic experience, Nussbaum belongs to a tradition that addresses the notion of moral imagination and makes a rich and particular contribution to it.

La thèse consiste en une étude de la philosophie morale néo-aristotelicienne du 20eme siecle, à travers la pensée de Martha Nussbaum et en une défense et illustration du perfectionnisme moral d' Aristote parfois contre ses disciples d'aujourd'hui. L'objet de la thèse est de proposer un parcours de réalisme moral non dans son sens usuel de discussion métaéthique, puisqu'il ne s'agit pas du statut des propriétés morales, mais dans celui d'un retour de la théorie vers la vie et l' expérience. Le point de départ de la recherche ouvre sur l'importance dans la visée éthique de l'idée de «vie bonne» (eudémonisme), dans une tentative de repositionner des notions telles que le bien, la vertu, la connaissance pratique et la relation à I' autre. L'argumentation dans cette partie tiendra compte du donné naturel et de l'apport des sentiments comme élément structurant de la vie morale. La discussion de la seconde partie qui veut porter la question plus loin va réintroduire la notion de Fin et par elle ouvrir à une perspective d'achèvement du sujet moral. La prise en compte d'une dimension métaphysique d'un individu considère en tant qu'unité d'être, fait partie de cette démonstration téIéologique. Elle va permettre de poser ce que l' auteur nomme une dimension pleine et complète du perfectionnement moral.

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O propósito deste trabalho é apresentar algumas das mais controversas questões da teoria das capacidades de Martha Nussbaum. Ela sugere que sua abordagem deve ser usada como base para princípios fundamentais e políticos voltados para as mulheres dos países em desenvolvimento. Desta forma, no primeiro capítulo, foram delineados os conceitos da teoria de Nussbaum. Depois de descrever a versão de Nussbaum sobre a abordagem das capacidades, o diálogo da autora com Amartya Sen foi apresentado, pois estes possuem visões particulares sobre a idéia de capacidades. No terceiro capítulo, o debate de Nussbaum com os relativistas culturais revelou o lado universal de sua teoria. A lista de capacidades de Nussbaum busca fornecer o suporte filosófico para a implementação de princípios constitucionais básicos que devem ser respeitados por todas as nações, como o mínimo que o respeito à dignidade humana requer. Por conta disso, este trabalho tentou também descobrir porque Nussbaum nega a importância do welfarismo subjetivo. No último capítulo desta dissertação, foram apresentados os debates de Nussbaum com Judith Butler, Susan Moller Okin e Alison Jaggar porque eles revelam diferentes pontos de vista e conclusões sobre a teoria das capacidades de Nussbaum.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: This study finds its roots in the ancient quarrel, as mentioned by Plato 400 BC, between poets (artists) and philosophers on the nature of our ethical existence. The ancient philosophers participating in the ancient quarrel, such as Plato, had a metaphysical understanding of our existence and they believed that we should communicate about our ethical existence through a style which acknowledges the transcendental nature of our human existence. The styles and language used by the philosophers of the ancient quarrel were therefore often very abstract, and mostly concerned with the rationality of human reasoning. The ancient poets participating in this quarrel, however, did not share the metaphysical worldview of their philosophical rivals. They denied the transcendental nature of our existence, and argued that our ethical existence should be portrayed and communicated through a style which acknowledges the fact that we are humans with a concrete existence. The poets of the ancient quarrel also promoted a style which acknowledges humans as beings with both rational and emotional faculties. It is for this reason that we find today in literature concerned with moral matters, both the abstract style of moral philosophy which is concerned with the rational aspects of our existence, and the concrete style of fictional literature which is concerned with the emotive aspects of our existence. The quarrel on how to communicate about the nature of our ethical existence is, however, an ongoing debate which is still prevalent in our modern times. This study turns to the modern argument of Martha Nussbaum on how to communicate about the nature of our ethical existence. Nussbaum argues that the abstract style of philosophical texts on morality acknowledges the abstract and rational aspects of our human nature and existence, but that it often fails to fully acknowledge the fact that we are concrete human beings for whom emotions play an integral part in our ethical existence. She therefore believes that moral philosophy should be presented in combination with fictional literature in order to give a true and complete picture of our ethical existence. This study thus enters into a critical dialogue with Nussbaum on her proposal to combine fictional literature with moral philosophy. Accordingly, this study focuses on three specific aspects of our ethical existence, which Nussbaum argues, are acknowledged through fictional literature such as novels, but not through the typical style of abstract moral philosophy. They are; 1) that human values are plural and often incommensurable; 2) that the particulars of situations play an important role in ethical deliberation; and 3) that human emotions and the imagination form a big part of our ethical existence. The fundamental aim of this study is thus to answer the question whether the style of fictional literature actually acknowledges the three above mentioned aspects of our ethical existence. The novel which is used to determine this is Alan Paton’s Cry the Beloved Country. Nussbaum classifies the three above mentioned aspects of our ethical existence as 1) The Non- Commensurability and Plurality of Values; 2) Priority of the Particular; and 3) Ethical Value of the Emotions and Imagination. These three aspects are, however, derived from Aristotle’s ethics and they form, as Nussbaum has argued, the bases of the Aristotelian ethical position – a position from which practical knowledge can be obtained. The aim of this study is therefore not only to determine whether certain fictional literature acknowledges the three fundamental aspects of the Aristotelian ethical position, but it also aims to answer the question whether the Aristotelian ethical position (and therefore practical wisdom) can be obtained through the reading of fictional literature such as novels. The study concludes that some fictional literature, such as the novel Cry, the Beloved Country, does in fact adequately portray the three fundamental features of the Aristotelian ethical position, and that Nussbaum’s proposal should receive serious consideration, since the inclusion of some fictional literature into moral philosophy my lead to deeper ethical understanding from which practical wisdom can be obtained.
AFRIKAANSE OPSOMMING: Hierdie studie vind sy oorsprong in die eeue oue stryd, soos al reeds geïdentifiseer deur Plato 400 vC, tussen digters (kunstenaars) en filosowe oor die aard van ons etiese bestaan. Die antieke filosowe wat deelgeneem het aan hierdie eeue oue vete, soos byvoorbeeld Plato, het ‘n metafisiese verstaan van ons bestaan gehad, en het daarom geglo dat ons oor ons etiese bestaan moet kommunikeer deur middel van style wat erkenning gee aan die transendentale aard van ons menslike bestaan. Die style en taal wat deur die filosowe van hierdie eeue oue vete gebruik is, was dus dikwels baie abstrak en uiters bemoeid met die mens se rasionele denkvermoëns. Die antieke digters wat deelgeneem het aan hierdie vete het egter nie, soos die filosowe, ‘n metafisiese wêreldbeskouing van ons bestaan gehad nie. Hulle het die transendente aard van ons bestaan ontken, en het daarom daarop aangedring dat ons etiese bestaan voorgestel en oor gekommunikeer moet word deur style wat erkenning gee aan die feit dat ons mense is met ‘n konkrete bestaan. Hulle het egter ook aangedring op ‘n styl wat erkenning gee dat mense beide rasionele en emosionele wesens is. Dit is weens hierdie rede dat ons vandag, in literatuur aangaande morele kwessies, die abstrakte en meer rasioneel geöriënteerde styl van morele filosofie, sowel as die konkrete en meer emosioneel geöriënteerde styl van fiktiewe literatuur aantref. Daar is egter vandag steeds nie klaarheid oor hoe daar oor ons etiese bestaan gekommunikeer moet word nie, en onenigheid is dus steeds te bespeur in huidige debatte oor hierdie tema. Hierdie studie ondersoek ‘n moderne argument, soos voortgestaan deur Martha Nussbaum, oor die wyse waarop daar oor die aard van ons etiese bestaan gekommunikeer moet word. Nussbaum neem die standpunt in dat die abstrakte styl van morele filosofiese tekste erkenning gee aan die abstrakte en rasionele aard van ons menslike aard en bestaan, maar dat dit nie altyd daarin slaag om erkenning te gee dat ons mense is met ‘n konkrete etiese bestaan waarin emosies (eerder as net rasionele denke) ook ‘n baie belangrike rol speel nie. Hierdie studie neem dus die vorm aan van ‘n kritiese dialoog met Nussbaum aangaande haar voorstel om fiktiewe literatuur te kombineer met morele filosofie. Gevolglik fokus hierdie studie op drie spesifieke aspekte van ons etiese bestaan, wat Nussbaum glo wel deur fiktiewe literatuur aangespreek word maar nie altyd deur tekste van morele filosofie nie. Hierdie drie aspekte is 1) dat menslike waardes uiteenlopend en dikwels onversoenbaar is; 2) dat die partikuliere elemente van situasies ’n belangrike rol speel in etiese besluitneming; en 3) dat ons menslike emosies en verbeelding ’n groot deel uitmaak van ons etiese bestaan. Die fundamentele doel van hierdie studie is dus om te bepaal of die styl van fiktiewe literatuur wel erkenning gee aan die drie bogenoemde aspekte van ons etiese bestaan. Die fiktiewe werk wat gebruik is om dit te bepaal, is Alan Paton se Cry, the Beloved Country. Nussbaum klassifiseer die drie bogenoemde aspekte van ons etiese bestaan as 1) Onversoenbaarheid and Pluraliteit van Waardes; 2) Prioriteit van die Partikuliere; en 3) Etiese Waarde van die Emosies en Verbeelding. Hierdie klassifikasie vind egter sy oorsprong in die etiek van Aristoteles, en vorm dus volgens Nussbaum die basis van die Aristoteliaanse etiese posisie – ‘n posisie van waaruit praktiese wysheid geput kan word. Die doel van hierdie studie is dus nie net om te bepaal of fiktiewe literatuur erkenning gee aan die drie fundamentele aspekte van die Aristoteliaanse etiese posisie nie, maar die doel is ook om te bepaal of die Aristoteliaanse etiese posisie (en dus praktiese wysheid) bekom kan word deur die lees van fiktiewe literatuur. Die studie kom tot die gevolgtrekking dat sekere fiktiewe literatuur, soos die werk Cry, the Beloved Country, inderdaad wel bevredigende erkenning gee aan die drie eienskappe van ons etiese bestaan, soos veronderstel deur die Aristoteliaanse etiese posisie, en dat Nussbaum se voorstel ernstige aandag behoort te geniet, aangesien die insluiting van sekere fiktiewe literatuur in morele filosofie ‘n dieper etiese verstaan teweeg kan bring, waaruit praktiese wysheid geput kan word.

¿Pueden las artes servir como una estrategia para estimular el desarrollo de capacidades? ¿De qué manera la participación en proyectos de Teatro Aplicado permite a quienes hacen parte de éstos la ampliación de sus libertades? A través del diálogo entre la propuesta teórica de Martha Nussbaum y la experiencia de vida de personas de diversas edades y proveniencias, que tienen en común haber participado de proyectos teatrales, se dará cuenta del efecto que tiene esta práctica en la afirmación de la identidad individual. En un contexto global caracterizado por el individualismo y la competencia, la afirmación de la identidad de quienes han participado de proyectos de Teatro Aplicado se sustenta en el reconocimiento y valoración de los otros. De esta manera, “ser uno mismo desde los zapatos del otro” se constituye como una capacidad que permite generar una idea de “nosotros” que es expresión empírica de los conceptos de “Imaginación Narrativa”, “Ciudadanía Global” y “Afiliación” que la filósofa norteamericana desarrolla desde su enfoque. A través del análisis de los testimonios de los entrevistados y de la identificación de las características específicas de la práctica teatral, se reconocerán los alcances que ésta tiene respecto al cultivo de algunas de las “Capacidades Centrales” que Nussbaum propone, y específicamente, al desarrollo de emociones públicas que puedan contribuir al fortalecimiento de las democracias y al florecimiento de las personas. En consecuencia, a partir del diálogo entre experiencias de vida concretas y las reflexiones teóricas de Nussbaum, se propone una manera de llevar a políticas y programas el Enfoque de las Capacidades, reconociendo en la experimentación y apreciación artística una dimensión fundamental para el Desarrollo Humano.
Tesis

La presente investigación revisa los conceptos filosóficos que sostienen las teorías de los creadores del enfoque de capacidades: Amartya Sen y Martha Nussbaum, con la finalidad de descubrir hasta donde se puede reflexionar con ellos acerca de la condición de discapacidad. Para lograrlo, se empieza explicando la visión del premio Nobel, su discusión y crítica a otras teorías del bienestar, e incluso la aplicación que de su teoría hacen otros autores que trabajan el tema de la salud y de la discapacidad. Mostrando que la visión seneana concibe a la discapacidad como una condición de carencia que se equipara con un tipo de pobreza, entendiendo esta de una manera multidimensional. Por otro lado, en el caso de Nussbaum, debido a la complejidad y hondura de su teoría filosófica, la exposición de su postura se divide en dos niveles. El primer nivel, desarrollado en el segundo capítulo, presenta cómo la autora construye su propia perspectiva del enfoque de capacidades, las raíces aristotélicas de su nueva visión y la reflexión que hace sobre las personas con discapacidad desde dicho planteamiento, así como los límites de este. Durante la revisión de sus ideas, se hará evidente la necesidad de regresar al concepto de ser humano sobre el que basa su teoría, tema al que estará dedicado el tercer capítulo, el cual corresponde a un segundo y más profundo nivel de investigación a nivel teórico. En dicha sección se descubrirá una antropología filosófica que se denominará neoaristotélica debido a la lectura que Nussbaum hace de los textos del Estagirita, la cual llega a condicionar incluso su visión acerca de otras corrientes de pensamiento que también serán presentadas aquí, tales como la postura estoica y la del psicoanálisis de Donald Winnicott. Todo este recorrido será necesario para, al final, comprender claramente los límites y ventajas del pensamiento que la autora propone respecto a la discapacidad.
Tesis

Amartya Sen y Martha Nussbaum son dos de los principales teóricos que le dieron origen a la propuesta del desarrollo humano, también entendido como el enfoque de las capacidades y ampliación de libertades. Sus presupuestos filosóficos se han ido acentuando con el tiempo, siendo los más destacados aquellos que hacen referencia a la teoría aristotélica acerca del buen vivir. Desde esta perspectiva, el desarrollo de las capacidades del ser humano tiene por fin último la εὐδαιμονία, entendida como el florecimiento humano o la felicidad. Desde el enfoque, se propone que los individuos tengan acceso a las oportunidades básicas que le permitan tener libertad de elección para optar por el tipo de vida que tiene razones para valorar. En este sentido, la democracia y la deliberación pública cobran un rol fundamental para alcanzar los fines del desarrollo humano, en el marco de la ampliación de la libertad política. El principal objetivo de esta tesis reside, en este sentido, en una ampliación de la línea de investigación del enfoque de desarrollo humano en relación a la democracia y la deliberación pública. Para ello, en el desarrollo de esta investigación también se hará una fundamental referencia a las investigaciones de Iris Marion Young, quien por su parte, realiza una propuesta más inclusiva de la democracia.
Tesis

Thesis (Ph. D.)--University of Oregon, 2005.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 256-273). Also available for download via the World Wide Web; free to University of Oregon users.

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This dissertation is dedicated to a critical analysis of the merits involved in the work done by Martha C. NUSSBAUM in her book “Frontiers of Justice”, in which a new theory of justice is proposed by means of the adoption of her theses of the Central Human Capabilities. The Author of “Frontiers of Justice” has the intention to present a theory of justice that uses some of the basic elements obtained from the contractualist doctrine of John RAWLS, but that doesn’t stay restricted to the formal structure of the pure procedimentalism suggested in the Rawlsian work. That is why NUSSBAUM proposes that Rawlsian contractualism should be complemented in those elements that are positive in it with the substantial elements that are present in the Aristotelian Ethics. With this the Author tries to elaborate some sort of “Aristotelian contractualism”, by means of which theoretical elements of three philosophical traditions (classical, modern and post-modern traditions) are mixed into one theory of justice. This being so, the present study has the specific objective of analyzing the viability of the project that intents to combine distinct philosophical traditions, each having their own basic concepts and fundamental elements that could even be interpreted as incompatible with each other. Following some of the lessons of Alasdair MACINTYRE concerning the incommensurability and untranslatability of the concepts that are elaborated by different philosophical traditions, this study will try to evaluate NUSSBAUM’s success in presenting a theory of justice that combines the Aristotelian realism with the Rawlsian constructivism. For this it will be necessary to demonstrate that there exists between those philosophical traditions sufficient elements that are common and compatible with each other, which allows the organization of a new model of thought that is superior to both of the traditions of the past and that presents a theoretical structure that is more complex and that explains with higher coherence the defects and partialities of the points of view that are being superseded.
Esta dissertação dedica-se a avaliar criticamente os méritos do empreendimento realizado por Martha C. NUSSBAUM na sua obra “Frontiers of Justice”, em que se propõe elaborar uma nova teoria da justiça escorada em sua tese das Capacidades Humanas Centrais. Pretende a Autora elaborar uma teoria da justiça que parta dos elementos básicos extraídos da doutrina contratualista desenvolvida por John RAWLS, mas que não se mantenha adstrita a estrutura formal do puro procedimentalismo sugerido na obra rawlsiana. Para tanto, sugere NUSSBAUM seja o contratualismo rawlsiano complementado naquilo que possui de positivo por meio de elementos substanciais que são extraídos da Ética aristotélica, produzindo, com isso, uma espécie de “contratualismo aristotélico”. Mescla a Autora, desse modo, dentro de uma única teoria de justiça elementos teóricos que são extraídos de três tradições filosóficas distintas e possivelmente rivais, quais sejam: a tradição clássica, a moderna e a pós-moderna. Nesses termos, o presente estudo assume como objetivo específico analisar a viabilidade do projeto que pretende conjugar tradições filosóficas distintas e que possuem conceitos básicos e elementos fundantes que poderiam ser interpretados, inclusive, como inconciliáveis entre si. Assim, seguindo os ensinamentos de Alasdair MACINTYRE acerca das dificuldades de comensuração e tradução de conceitos oriundos de tradições filosóficas distintas, pretende-se avaliar o sucesso de NUSSBAUM ao apresentar uma teoria da justiça que combina o realismo aristotélico com o construtivismo rawlsiano, sendo que, para tanto, será necessário demonstrar que entre uma e outra tradição existem elementos suficientemente comuns e compartilháveis que permitem a estruturação de um novo modelo de pensamento que seja superior às duas tradições anteriores, fornecendo uma estrutura teórica mais complexa e que explique com maior coerência os defeitos e a eventual parcialidade dos pontos de vista sendo superados.

Por siglos el estudio de las capacidades humanas es un tema que despierta gran interés entre educadores, filósofos y pensadores en torno al cultivo del ser humano. En la actualidad, la destacada filósofa norteamericana Martha Nussbaum propone el Enfoque de las Capacidades (EDC) como herramienta para contrarrestar las inquietudes y lograr una existència plena y digna. El objectivo de este estudio es comprender la percepción sobre el desarrollo de las capacidades humanas según el enfoque de Nussbaum en estudiantes que cursan cuarto año de la carrera de Obstetricia y Puericultura de la Universidad de Valparaíso (Chile) en el periodo 2017-2018 y a partir de sus experiencias asociadas con su currículo y vida universitaria. Con este fin la pregunta de investigación es la siguiente: ¿Cómo es percibido el desarrollo de sus capacidades humanas relacionades con salud y vida, razón práctica y sentido de afiliación, según el enfoque de Martha Nussbaum, por las estudiantes de cuarto año del curso académico 2017-2018 de la carrera de Obstetricia y Puericultura de la Universidad de Valparaíso y cómo valoran su presencia en el currículo y en sus vidas universitarias? El marco metadológico contempla la fundamentación epsitemológica en torno a las ideas de Alfred Schutz sobre fenomenología social. La investigación es de carácter cualitativo ya que el investigador se adentra en las narrativas de las estudiantes en cuanto a lo que se sienten capaces de ser y hacer en espacios donde transcurre la mayor parte de su vida universitaria. La interpretación de sus vivencias se realiza a partir de entrevistas en profundidad, lo que permite dilucidar sobre las oportunidades que la universidad les otorga para el logro de sus capacidades centrales y cómo asocian estas capacidades con el currículo que han cursado. Para el análisis se utiliza como herramienta de apoyo el programa N vivo, junto con la triangulación de la realidad observada y el marco conceptual. Los resultados develan información significativa sobre el rol transformador de la universidad, a partir del fortalecimiento de capacidades vinculadas principalmente al cuidado de salud, mediante la incorporación gradual de hábitos de vida saludables; el razonamiento práctico que logran principalmente durante sus experiencias clínicas y la capacidad de vinculación con diversas personas a partir del desarrollo de valores como la empatía, tolerancia, respeto mutuo y responsabilidad social. De esta manera, este estudio tiene un sentido práctico y social para desarrollar la innovación curricular desde la mirada del otro, en este caso del estudiantado, aportando evidencia científica original sobre el rol preponderante de la Educación Superior en la potenciación de capacidades humanas durante la formación profesional en el ámbito de salud para elevar la calidad de vida de las personas y en consecuencia de la sociedad en general.
For centuries, the study of human abilities has been a subject that arouses great interest among educators, philosophers and thinkers around the cultivation of human beings. At present, the outstanding American philosopher Martha Nussbaum proposes the Capability Approach (CA) as a tool to counteract inequities and achieve a full and dignified existence. The objective of this study is to understand the perception about the development of human abilities according to the Nussbaum approach in students who are in the fourth year of the Obstetrics and Child Care Program of the Universidad of Valparaíso, Chile, in the period 2017-2018 and from their experiences associated with their curriculum and university life. According to this aim and to the approach of Martha Nussbaum, the research question is presented as follows: How do these fourth year students perceive the development of their human capacities, in terms of health and life, practical reason and sense of affiliation? In addition, how do they value its presence in the curriculum and in their university lives? The methodological framework contemplates the epistemological foundation around the ideas of Alfred Schutz on social phenomenology. The research is of a qualitative nature since the researcher delves into the narratives of the students as to what they feel capable of being and doing in spaces where most of their university life takes place. The interpretation of their experiences is based on in-depth interviews, which allows to elucidate about the opportunities that the university provides them for the achievement of their core capabilities and how they associate these capabilities with the curriculum they have completed. For the analysis, the software N Vivo is used as a supporting tool, together with the triangulation of the observed reality and the conceptual framework. The results reveal significant information on the transforming role of the university. From the strengthening of capacities, linked mainly to the caring of their health, through the gradual incorporation of healthy habits of life, the practical reasoning that they achieve mainly during their clinical experiences, and the ability to bond with different people from the development of values such as empathy, tolerance, mutual respect and social responsibility. In this way, this study has a practical and social sense in order to develop curricular innovation from the perspective of others – in this case, from students. In addition, it aims to provide real scientific evidence on the predominant role of Higher Education in the enhancement of human capacities during professional training in the field of health to improve the quality of people’s life and consequently of society in general

La présente thèse propose une réflexion sur les valeurs du travail à partir de l’œuvre de Martha C. Nussbaum, de sa conception des capacités, de la vie bonne et de la justice. Nous y définissions la valeur du travail en fonction de ses effets sur les capacités du travailleur et des autres partie-prenantes. Penser les valeurs du travail à partir des capacités relationnelles permet de rendre compte de dimensions essentielles que le travail permet de développer et que chaque être humain valorise : le respect de soi, la qualité des relations inter-personnelles ou les interactions positives avec le milieu naturel et culturel, de façon à préserver le bien vivre aujourd’hui et demain. Nous éclairons ainsi les enjeux et des finalités du bien vivre au travail, en s’appuyant sur une anthropologie et une éthique relationnelles inspirées d’Aristote et de Kant. Suivant cette approche, le travail s’inscrit aussi dans un cadre institutionnel qui vise à garantir à tous l’accès aux capacités, et en particulier à ceux qui en sont exclus.En contrepoint des approches purement instrumentales de la valeur du travail, d’inspiration utilitariste et néoclassique, cette conception des valeurs du travail est centrée ses finalités, en termes de fonctionnements humains et de vie bonne, à une échelle individuelle et collective.La portée pratique de cette recherche consiste à mettre en évidence les tensions dont le travail contemporain est l’objet et à proposer une démarche pour évaluer, de façon plus juste, les capacités des êtres humains qui y sont engagées. Elle ouvre ainsi la voie à une réflexion pour des acteurs économiques – équipes, entrepreneurs, investisseurs - qui souhaiteraient s’inspirer du cadre proposé pour faire évoluer leurs pratiques et leurs modèles économiques, en promouvant une économie qui serait davantage attentive à la qualité relationnelle entre les parties prenantes
This thesis proposes a reflection on the values of work based on the work of Martha C. Nussbaum, her conception of capabilities, good life and justice. We defined the value of work in terms of its effects on the abilities of the worker and other stakeholders. Defining work values based on relational capacities makes it possible to account for essential dimensions that work allows to develop and that each human being values: self-respect, the quality of interpersonal relations or positive interactions with the natural and cultural environment, so as to preserve the good life today and tomorrow. In this way, we shed light on the challenges and aims of good working life, based on an anthropology and relational ethics inspired by Aristotle and Kant. Following this approach, the work is also part of an institutional framework that aims to guarantee access to capacities for all, and in particular for those excluded from them.As a counterpoint to purely instrumental approaches to the value of work, utilitarian and neoclassical in inspiration, this conception of work values is centred on its aims, in terms of human functioning and good life, on an individual and collective scale.The practical scope of this research consists in highlighting the tensions to which contemporary work is subjected and in proposing an approach to evaluate, in a more accurate way, the capacities of the human beings who are committed to it. It thus opens the way to reflection for economic players - teams, entrepreneurs, investors - who would like to draw inspiration from the proposed framework to change their business practices and models, by promoting an economy that would be more attentive to the quality of relationships between stakeholders

Las artes en la educación tienen un rol fundamental en el desarrollo integral de las personas. La educación artística promueve en las y los estudiantes la cultivación de la imaginación, las emociones y la reflexión crítica para examinar sus propias concepciones y el mundo que los rodean, así como interactuar con interlocutores de diversas procedencias y distintas ideas. En el Perú, a pesar de los esfuerzos de política social por promoverlo, persiste una perspectiva de atención y evaluación educativas en términos de su contribución al crecimiento económico. Desde el enfoque de capacidades, la educación es una capacidad fundamental, en pos de formar competencias para pensar crítica y creativamente para el ejercicio ciudadano democrático. Utilizando una metodología cualitativa, esta tesis recoge la experiencia de la Escuela Puckllay y su propuesta del cuerpo en movimiento para explorar su influencia en el desarrollo de las tres capacidades para la ciudadanía a través de la educación propuestas por Martha Nussbaum — pensamiento crítico, ciudadanía global, e imaginación narrativa— en sus estudiantes. Los hallazgos permiten concluir que la continua participación de las y los estudiantes en las dinámicas del cuerpo en movimiento de Puckllay aportan a la expansión de sus capacidades para la ciudadanía en cuatro puntos: la cultivación de competencias clave para el ejercicio de la ciudadanía como son la empatía, la solidaridad y la compasión; el control de emociones que desembocan directamente del ejercicio artístico como son la vergüenza, la seguridad, la frustración, el miedo y la satisfacción; la formación de una voz propia a través del valor intrínseco que se le otorgaron los estudiantes a su participación en la escuela como vía clave de expresión; y el ejercicio de la reflexión crítica como un proceso de cuestionamiento de las propias ideas y creencias, en relación con la exclusión, la discriminación y las disparidades de género.
The arts in education play a fundamental role in the integral development of people. Arts education fosters the cultivation of imagination, emotions, and critical reflection in students to examine their own conceptions and the world that surrounds them, as well as interact with interlocutors from diverse backgrounds and different ideas. In Peru, despite social policy efforts to promote it, a perspective of educational attention and evaluation persists in terms of its contribution to economic growth. From the capabilities approach, education is a fundamental capability, which allows developing abilities to think critically and creatively for democratic citizenship exercise. Using a qualitative methodology, this thesis gathers the experience of the Escuela Puckllay and its proposal of the body in movement to explore its influence on the development of the three capabilities for citizenship through education proposed by Martha Nussbaum —critical thinking, global citizenship, and narrative imagination— in its students. The findings conclude that the continuous participation of students in the dynamics of Puckllay's body in movement contributes to the expansion of their capabilities for citizenship in four points: the cultivation of key competencies for the exercise of citizenship, such as empathy, solidarity and compassion; the control of emotions that flow directly from the artistic exercise such as shame, safety, frustration, fear and satisfaction; the development of their own voice through the intrinsic value that students gave to their participation in school as a key means of expression; and the exercise of critical reflection as a process of questioning one's own ideas and beliefs, related to exclusion, discrimination and gender disparities.

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Esta disserta??o dedica-se a avaliar criticamente os m?ritos do empreendimento realizado por Martha C. NUSSBAUM na sua obra Frontiers of Justice, em que se prop?e elaborar uma nova teoria da justi?a escorada em sua tese das Capacidades Humanas Centrais. Pretende a Autora elaborar uma teoria da justi?a que parta dos elementos b?sicos extra?dos da doutrina contratualista desenvolvida por John RAWLS, mas que n?o se mantenha adstrita a estrutura formal do puro procedimentalismo sugerido na obra rawlsiana. Para tanto, sugere NUSSBAUM seja o contratualismo rawlsiano complementado naquilo que possui de positivo por meio de elementos substanciais que s?o extra?dos da ?tica aristot?lica, produzindo, com isso, uma esp?cie de contratualismo aristot?lico. Mescla a Autora, desse modo, dentro de uma ?nica teoria de justi?a elementos te?ricos que s?o extra?dos de tr?s tradi??es filos?ficas distintas e possivelmente rivais, quais sejam: a tradi??o cl?ssica, a moderna e a p?s-moderna. Nesses termos, o presente estudo assume como objetivo espec?fico analisar a viabilidade do projeto que pretende conjugar tradi??es filos?ficas distintas e que possuem conceitos b?sicos e elementos fundantes que poderiam ser interpretados, inclusive, como inconcili?veis entre si. Assim, seguindo os ensinamentos de Alasdair MACINTYRE acerca das dificuldades de comensura??o e tradu??o de conceitos oriundos de tradi??es filos?ficas distintas, pretende-se avaliar o sucesso de NUSSBAUM ao apresentar uma teoria da justi?a que combina o realismo aristot?lico com o construtivismo rawlsiano, sendo que, para tanto, ser? necess?rio demonstrar que entre uma e outra tradi??o existem elementos suficientemente comuns e compartilh?veis que permitem a estrutura??o de um novo modelo de pensamento que seja superior ?s duas tradi??es anteriores, fornecendo uma estrutura te?rica mais complexa e que explique com maior coer?ncia os defeitos e a eventual parcialidade dos pontos de vista sendo superados.

The Capability Approach was initially developed by Nobel laureate Amartya Sen, with the first basic articulation presented in his 1979 ‘Equality of What?’ Tanner Lecture. Since then, the approach has gained a huge amount of attention as a conceptual framework which offers a clear and insightful way to measure well-being and development. Most recently, the approach has been refined and extended by Martha Nussbaum to issues of disability, nationality, and species membership in political philosophy. This project is about the foundations of the capability approach. More specifically, this project asks whether we can, and whether there are good reasons to, strengthen those foundations. The conclusions drawn here are that we ought to think seriously about the way that the capability approach develops as a theory that responds to real world challenges and change. More importantly, this project contends – in light of the challenges of future people and indigenous peoples – that there is good reason to think of new ways to ground the approach. This project takes up this challenge and grounds the approach in a modified version of Tim Mulgan’s approach to well-being. This project demonstrates that this alternative enriches the capability approach by providing us with a way of making sense of important problems, and with options for moving forward. Overall, this project asks important questions about how the capability approach could evolve based on challenges that remain relatively under-explored in the current literature. This project contributes to this literature by demonstrating that we can and ought to strengthen the capability approach and its ability to understand, take on board, and resolve these challenges.

This thesis provides a moral analysis of micro-regional forces in Ghana and Côte d’Ivoire, using the framework of the New Regionalism Approach (NRA). It presents an original contribution to the field through the addition of the Ghanaian-Ivoirian case study, as well as a unique application of Martha Nussbaum’s Capabilities Approach to the NRA. In an attempt to counter the view that borders in Africa are artificial, arbitrary and the result of colonial imposition, this research employs the Capabilities Approach, providing a narrative of both positive and negative impacts resulting from the opportunity created by borders in West Africa. The way in which the Ghanaian-Ivoirian border is used by individuals in their security strategies in the face of economic deprivation and physical threats represents a positive impact of borders. Conversely, the role of borders in the continued prevalence of human trafficking in West Africa is also questioned in this piece, providing a balanced account of the impact of borders. This research concludes that the Ghanaian-Ivoirian border presents opportunities that can be exploited to both positive and negative ends at the micro-regional level. This interpretation suggests that any complete account of borders in West Africa more broadly ought to employ a moral framework in addition to a multi-levelled scale of analysis.

Les usages de la catégorie de vulnérabilité se sont multipliés ces dernières années, dans le champ de la philosophie morale et politique, ainsi que dans le champ des sciences sociales. Partant de l’hypothèse selon laquelle ces usages signalent l’émergence d’une nouvelle conception du sujet, distincte de la conception qui sous-tend la tradition politique libérale mais aussi la tradition morale de l’autonomie comme maîtrise de soi, ce travail tente de cerner la signification de cette catégorie et d’analyser les implications éthiques et politiques d’une anthropologie du sujet vulnérable. Confrontant les conceptions de la vulnérabilité que l’on peut dégager des travaux de Martha Nussbaum, d’Axel Honneth et des théoriciennes du care telles que Carol Gilligan et Joan Tronto, il soutient que la catégorie de vulnérabilité doit être comprise comme une catégorie duale : d’un point de vue anthropologique, elle renvoie à la situation d’exposition et de dépendance dans laquelle se trouvent les sujets humains en tant que sujets incarnés et relationnels et signifie que l’autonomie qui leur est accessible dépend fondamentalement de la manière dont les autres se rapportent à eux ; d’un point de vue sociologique, elle désigne les effets subjectifs induits par des situations sociales dans lesquelles les sujets sont privés des conditions nécessaires au développement et au maintien de leur autonomie. Cette conception de la vulnérabilité est ensuite vérifiée négativement par le biais d’un examen des approches sociologiques de la vulnérabilité, plus particulièrement des sociologies de la désaffiliation, de la disqualification sociale et de la domination. Enfin, elle est mise au service d’un retour à la théorie normative dont l’enjeu est de dégager les principes et les institutions d’une société qui prendrait en compte la vulnérabilité des sujets dans sa double dimension. Dans ce cadre, nous soutenons que le néorépublicanisme de Philip Pettit peut, à condition d’intégrer les apports des théories du care et de la reconnaissance, permettre de poser les bases d’une politique de la vulnérabilité visant la promotion des conditions relationnelles et sociales de l’autonomie
The notion of vulnerability has recently become central in contemporary moral and political philosophy and in contemporary sociology. This work starts from the assumption that this notion carries with it a new conception of the subject, distinct both from the liberal conception and from the conception promoted by the moral tradition that defines autonomy as self-mastery. In order to define the concept of vulnerability, we first compare the way Martha Nussbaum, Axel Honneth, and care theorists such as Carol Gilligan and Joan Tronto use that notion. This comparison leads us to develop a dual conception of vulnerability according to which vulnerability should be understood as an anthropological category and a sociological one: vulnerability primarily refers to the situation of exposition and dependence in which corporeal and relational subjects are necessarily placed; that we are vulnerable means that our autonomy is dependent on the way others treat us. But vulnerability can also refer to the subjective effects produced by social situations or social contexts that deprive the subject of the conditions that are necessary for the development of her autonomy. We then show that this conception can be confirmed by an analysis of the way sociology makes use of the notion. We focus on the sociology of disaffiliation, social disqualification and domination. Finally, we try to highlight the normative implications of our conception of vulnerability. We argue that neorepublicanism, as developed by Philip Pettit, can help us to define a politics of vulnerability committed to the promotion of the relational and social conditions of autonomy, if we rework it by including in it the major contributions of care ethics and recognition theory