Tesi: "Morale humaine"

1

Beys, Kostas E. Vogin Fabienne. "Le problème du droit et des valeurs morales : l'aventure humaine, entre le bien et le mal /". Paris ; Budapest ; Torino : l'Harmattan, 2004. http://catalogue.bnf.fr/ark:/12148/cb391898224.

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2

Carron, Robin. "La morale humaine appréhendée à travers les dilemmes sacrificiels : analyse, critique et perspective". Electronic Thesis or Diss., Montpellier 3, 2024. http://www.theses.fr/2024MON30027.

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Abstract (sommario):

Depuis plusieurs décennies, les chercheurs et chercheuses en psychologie s'efforcent de percer les mystères de la morale humaine à travers l'étude des décisions morales. À ce jour, le paradigme de recherche dominant en psychologie morale repose sur l’analyse des réponses obtenues à partir de scénarios hypothétiques, tel le célèbre dilemme du tramway. Ces dilemmes, qualifiés de "sacrificiels", ont permis de fournir des apports majeurs à la compréhension de la morale humaine. Toutefois, ces outils ont récemment été critiqués pour leur manque de validité externe en raison (1) de leur caractère parfois involontairement humoristique et (2) de leur manque de réalisme. En effet, le caractère souvent absurde et incongru de ces dilemmes pourrait conduire les participants à les résoudre dans un cadre humoristique plutôt que sérieux. De plus, ces dilemmes manqueraient de réalisme, car les situations présentées ne reflètent pas des contextes auxquels les individus pourraient réellement être confrontés dans leur vie quotidienne et les actions permettant de résoudre ces dilemmes peuvent paraître peu plausibles. À travers sept études valorisées au sein de quatre articles scientifiques publiés dans des revues à comité de lecture, cette thèse vise à examiner les deux paramètres susceptibles de menacer la validité externe des dilemmes moraux sacrificiels : (1) leur caractère parfois incongru ou involontairement humoristique et (2) leur manque de réalisme. Ce travail de thèse s'attache par ailleurs à favoriser l’utilisation d’approches et d’outils complémentaires aux dilemmes pour une étude plus approfondie de la morale humaine. Dans l’ensemble, cette thèse offre une contribution significative au débat actuel sur l'utilisation et la pertinence des dilemmes moraux sacrificiels en psychologie. En explorant les paramètres susceptibles de menacer la validité externe des dilemmes sacrificiels, elle met en lumière l'importance de questionner les méthodes employées pour étudier la morale humaine. Ainsi, ce travail encourage non seulement à mener une réflexion critique sur les approches traditionnelles mobilisées pour sonder la morale humaine, mais incite également à l’exploitation d'outils complémentaires pour l’appréhender
For several decades, researchers in psychology have been trying to unravel the mysteries of human morality through the study of moral decisions. To date, the dominant research paradigm in moral psychology is based on the analysis of responses obtained from hypothetical scenarios, such as the famous trolley dilemma. These so-called ‘sacrificial’ dilemmas have made major contributions to our understanding of human morality. However, these tools have recently been criticized for their lack of external validity due to (1) their possible unintentionally humorous nature and (2) their lack of realism. Indeed, the often absurd and incongruous nature of these dilemmas could lead participants to solve them in a humorous rather than a serious context. In addition, these dilemmas lack realism, as the situations presented do not reflect contexts that individuals might actually face in their daily lives, and the actions used to resolve these dilemmas may seem implausible. Through seven studies presented in four scientific articles published in peer-reviewed journals, this thesis aims to examine the two parameters likely to threaten the external validity of sacrificial moral dilemmas: (1) their sometimes incongruous or unintentionally humorous nature and (2) their lack of realism. This thesis also aims to encourage the use of approaches and tools complementary to dilemmas for a more in- depth study of human morality. Overall, this thesis makes a significant contribution to the current debate on the use and relevance of sacrificial moral dilemmas in psychology. By exploring the parameters that may threaten the external validity of sacrificial dilemmas, it highlights the importance of questioning the methods used to study human morality. This work not only encourages critical reflection on the traditional approaches used to probe human morality, but also encourages the use of complementary tools to understand it

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3

Vinh, Dao. "La Fraternité humaine dans l'oeuvre d'André Malraux". Paris 4, 1989. http://www.theses.fr/1989PA040078.

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La fraternité humaine constitue un élément absolument essentiel dans la pensée et dans l'œuvre d'André Malraux. Dès les premiers romans, la fraternité représente un refuge vers lequel les héros-aventuriers se tournent pour se défendre contre l'angoisse, la solitude et les autres manifestations du destin. Lorsque le héros abandonne ses préoccupations egocentriques d'une confrontation solitaire avec le destin pour se vouer à la lutte pour la justice sociale, la fraternité révolutionnaire atteint une dimension nouvelle. Elle unit désormais le peuple à ses combattants, elle devient le but de la révolution qui vise à instaurer une société fraternelle. Dans ses réflexions sur la création artistique, Malraux voit en l'art un élément susceptible de susciter un sentiment de fraternité avec toutes les générations et toutes les civilisations qu'a connues la terre. Enfin, dans ses derniers livres, Malraux rapporte les souvenirs de fraternité qu'il a vécus pendant la résistance. C'est selon lui le sentiment humain assez puissant pour être opposé à la barbarie, à l'univers indiffèrent et à la mort
Human fraternity is an absolutely essential feature in Malraux’s thinking and works. In his first novels, fraternity constitutes for his adventurer heroes a defense against anguish, loneliness and other manifestations of the destiny. When Malraux’s heroes gives up his egoistic concerns linked with his solitary confrontation with the destiny and devotes himself to the struggle for social justice, the revolutionary fraternity embraces new dimensions. Henceforth, fraternity links the whole population and its fighters. In fact, it becomes the ultimate objective of the revolution which aims to set up a fraternal society. In his meditations on artistic creation, Malraux thinks that art is likely to promote a fraternal solidarity between generations and civilizations. Finally, in his last works, Malraux reminisces his experiences on comradeship during the resistance. Fraternity according to Malraux is the strongest human feeling that can successfully resist to barbarity, to the whole indifferent universe and to death

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4

Jay, Bruno. "L'éthique encratite, ses origines et ses résurgences philosophiques : contribution à une réflexion sur procréation et stérilité". Dijon, 1996. http://www.theses.fr/1996DIJOL008.

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Le désir d'en finir avec un monde cruel où le mal est omniprésent a conduit certains à refuser de se reproduire. La venue du Christ, messie et sauveur de l'humanité, fournira un cadre de légitimité à une telle attitude : puisque le monde est sauvé, il n'est pas utile de continuer à procréer. C'est ainsi que le christianisme primitif donnera naissance à des mouvements qui ne cachent pas leur hostilité à l'égard de la procréation, il s'agit en particulier de ceux que l'on appellera les eneratites (du grec endrateia : "empire sur soi", "continence"). En marge de ce contexte gnostique et hérésiologique, la dévalorisation de la procréation semble être liée à l'émergence de la philosophie : Théophraste disait bien "il n'est pas opportun que le sage se marie". Cette conviction sera très présente dans la philosophie platonicienne, et elle sera dynamisée par une certaine éthique chrétienne, en rupture avec l'ancienne éthique juive fidèle au "croissez et multipliez", de la genèse. Mais cette idée ne sera pas l'apanage de la philosophie platonicienne et du christianisme primitif orthodoxe et hétérodoxe, elle resurgira avec force dans la modernité, notamment à travers le pessimisme existentiel d'un Schopenhauer ou d'un Sartre. Ce travail se propose donc de fournir un éclairage historique des arguments philosophiques et théologiques ayant présidé au surgissement d'une pensée hostile à la reproduction humaine
The wish to put an end to a cruel world where evil is omnipresent has led some people to refuse procreation. The coming of Christ, the messiah an savior of humanity, has provided such a view point with a framework of legitimacy : since the world has been saved, procreation is no longer necessary. Early christianism thus gave birth to movements which did not conceal their hostility towards procreation, particularly the so-called eneratites (from the greek enkrateia : having a hold on oneself, continence). On the fringe of this gnostic and heresiologic context, the depreciation of procreation seems to be linked with the emergence of philosophy. Said Theophrastus : "it is not advisable that the sage should get married". This conviction was to be found in platonism as well, and it was given an impetus by some kind of christian ethics breaking away from the ancient jewish morals in favor of the "be fruitful and multiply" of genesis. That idea however was not the exclusive privilege of platonism or early christianism, whetler orthodox or heterodox. It strongly reappeared in modern times, in particular through the existential pessimism of a Schopenhauer or a Sartre. This thesis aims at shedding a historical light on the philosophical ant theological arguments which have governed the sudden appearance of a doctrine opposed to human procreation

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5

Cugurno, Emmanuelle. "Liberté et genèse de la personne humaine dans l'oeuvre de Jean-Jacques Rousseau". Paris, EHESS, 2007. http://www.theses.fr/2007EHES0058.

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La thèse est divisée en deux parties. La première analyse le concept et le statut de la personne humaine en s'efforçant de suivre le fil du développement authentique de l'être humain : de la sensibilité à l'émergence de la conscience et de la morale. La deuxième partie est consacrée à la question de la liberté au sein de l'ordre politique et social. La thèse s'attache à montrer que le passage d'un ordre à un autre est rendu possible par la permanence de l'exigence de la liberté de l'homme. Les chapitres portent respectivement sur les rapports entre nature et politique, liberté politique et contrat social, les passions et le contrat social. La thèse s'achève sur la question de la religion et de la place qu'elle occupe, dans la cité d'une part et pour l'individu d'autre part
The thesis is divided in two parts. The first one analyses the concept and status of humain person, trying to follow the line of the human being's authentical development: from sensibility to the rising of conscience and moral. The second part develops the question of freedom into social and political order. The thesis endeavours to show that the transition from an order to another one is made possible by the permanence of the exigency of men's freedom. The chapters treat respectively of relation between nature and politic, political freedom and social contract, passions and social contracts. The thesis ends with the question of religion and the place it takes, in the city on one hand and for the personn on the other hand

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6

Monnier, Claire. "Gratitude et responsabilité : éducation vers une position éthique dans la relation au monde qui vit sans mots". Montpellier 3, 2008. http://www.theses.fr/2008MON30098.

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La crise écologique contemporaine, générée par les activités humaines, pourrait venir signifier une crise ontologique, une crise humaine de l’identité dans le vis-à-vis de la nature. Du lieu de son indétermination originelle, l’humanité construit des représentations d’elle-même et du monde à partir desquelles elle s’autorise ou non à agir dans son environnement. Les processus qui participent à la construction des représentations pourraient être largement façonnés par l’inconscient, à l’image du Moi des individus. Ainsi, la violence qui s’autorise et se déverse à l’encontre de ce qui vit sans mots (la nature) peut se comprendre comme un mécanisme défensif servant à dénier le rapport de dépendance à la Terre, vécue au fond des représentations les plus obscures, comme la mère des origines. Dans cette perspective, l’éducation soucieuse des relations Homme-nature, trouve sa visée dans une position éthique conçue comme gratitude et responsabilité. Il ne s’agit pas là d’une éthique fondée dans une extériorité ontologique, comme principe vertueux ou moral. La position éthique se constitue en effet, au cœur de la quête identitaire humaine, de celle du Sujet à celle qui sous-tend les représentations collectives
The present ecological crisis, generated by human activities, could be the sign of an ontological crisis, an identity crisis of man in relation to nature. Due to its original indetermination, man creates self-représentations and représentations of the world, from which it does or does not allow itself to act in its environment. The processes which take part in the construction of the représentations could largely be shaped by the unconscious, in the image of the Ego of individuals. Thus, the violence, authorized and unloaded upon what lives in silence (nature), can be understood as a défensive mechanism used to deny the dépendance on the Earth lived at the bottom of the most obscure représentations, like the mother of the Origins. From this point of view, and because the relationship man-nature is an educational concern, an ethical position conceived as gratitude and responsability is becoming the stand of éducation. In this case, ethics is not based on an ontological exteriority like virtuous or moral principe. The ethical position is actually finding its source in the heart of the human identity quest from the individual’s quest to that which underlies collective représentations

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7

Fragu, Estelle. "Des bonnes moeurs à l'autonomie personnelle : essai critique sur le rôle de la dignité humaine". Electronic Thesis or Diss., Paris 2, 2015. http://www.theses.fr/2015PA020066.

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Abstract (sommario):

La révolution de 1789 fit émerger, face à une société jusqu’alors conçue comme une entité, un nouvel individu désireux d’affirmer sa singularité. À la morale chrétienne qui se réfère à Dieu, les philosophes du XVIIIe siècle, et plus particulièrement Kant, ont voulu substituer une morale où l’homme serait, selon le mot de Protagoras, mesure de toutes choses. Cependant, l’individu devait encore se conformer à ce que Kant nomme l’impératif catégorique, et supporter une adhésion forcée à des valeurs communes. La morale a été progressivement ressentie comme autoritaire et illégitime ; certains ont voulu ne voir en elle que les valeurs d’une société bourgeoise. Les années 1960 donnèrent donc naissance à une morale individuelle, qui a pris le nom d’éthique. Ces bouleversements n’ont pas été sans répercussions profondes sur le droit des personnes et de la famille. Aussi les bonnes moeurs ont-elles disparu du droit de la famille pour laisser la place en droit des personnes à la dignité humaine : à la conception d’un droit-modèle succéda celle d’un droit-principe. La notion de dignité ne fut consacrée dans le Code civil français que fort tardivement, ce qui explique l’absence de consensus concernant sa définition. On peut regretter qu’une telle fragilité ait pu entraîner la dilution de ce principe, voire sa transformation en un droit subjectif ; elle n’oppose alors qu’une faible résistance à l’avènement de l’autonomie personnelle, construite en porte-à-faux par la Cour européenne des droits de l’homme sur l’article 8 et le consentement de l’individu. Dans cette sphère européenne, l’individu a gagné le droit d’opérer des choix sur son corps, quelque dangereux qu’ils soient, et peut-être même la liberté de renoncer au bénéfice des droits énoncés dans la Convention. Il apparaît donc essentiel de redéfinir la dignité, rempart contre la réification de l’être humain, autour des concepts de liberté et d’égalité. Dès lors, d’une logique néfaste de concurrence entre la dignité et l’autonomie, pourra renaître un véritable rapport de complémentarité et de hiérarchie
After the French revolution, in front of a holist society hitherto, the willingness of a new individual to affirm his singularity did emerge. Whilst the Christian morality referred to God, the XVIIIth century philosophers, especially Kant, wanted to substitute a morality where, according to the words of Protagoras, man would be the measure of anythings. The individual, however, still had to conform to what Kant names the categorical imperative, and to support for shared values. The morality became gradually felt as authoritative and illegitimate, the middle-class values. The 60’s let rise an individual morality, which took the name of ethics. These upheavals were not without major effects on law of persons and family law. Boni mores disappeared therefore from family law to give way to human dignity in law of persons: to the conception of a model law that of a principle law did succeed. The concept of dignity was only tardily devoted in the Civil code: that could explain the absence of consensus concerning its definition. One can consider it regrettable that such a fragility could involve the dilution of this principle, and even its transformation into a subjective right; it does not oppose whereas a low resistance to the advent of personal autonomy, awkwardly built by the European Court of the human rights on the article 8 and the individual consent. The individual gained the right to operate choices on his body, however dangerous they are, and perhaps even freedom to give up the benefit of rights stated in the Convention. It thus appears essential to redefine dignity, a rampart against the reification of human being,around the concepts of freedom and equality. Consequently, from a harmful logic of competition between dignity and autonomy, a true relation of complementarity and hierarchy between these two concepts will be able to reappear

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8

Fragu, Estelle. "Des bonnes moeurs à l'autonomie personnelle : essai critique sur le rôle de la dignité humaine". Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020066.

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Abstract (sommario):

La révolution de 1789 fit émerger, face à une société jusqu’alors conçue comme une entité, un nouvel individu désireux d’affirmer sa singularité. À la morale chrétienne qui se réfère à Dieu, les philosophes du XVIIIe siècle, et plus particulièrement Kant, ont voulu substituer une morale où l’homme serait, selon le mot de Protagoras, mesure de toutes choses. Cependant, l’individu devait encore se conformer à ce que Kant nomme l’impératif catégorique, et supporter une adhésion forcée à des valeurs communes. La morale a été progressivement ressentie comme autoritaire et illégitime ; certains ont voulu ne voir en elle que les valeurs d’une société bourgeoise. Les années 1960 donnèrent donc naissance à une morale individuelle, qui a pris le nom d’éthique. Ces bouleversements n’ont pas été sans répercussions profondes sur le droit des personnes et de la famille. Aussi les bonnes moeurs ont-elles disparu du droit de la famille pour laisser la place en droit des personnes à la dignité humaine : à la conception d’un droit-modèle succéda celle d’un droit-principe. La notion de dignité ne fut consacrée dans le Code civil français que fort tardivement, ce qui explique l’absence de consensus concernant sa définition. On peut regretter qu’une telle fragilité ait pu entraîner la dilution de ce principe, voire sa transformation en un droit subjectif ; elle n’oppose alors qu’une faible résistance à l’avènement de l’autonomie personnelle, construite en porte-à-faux par la Cour européenne des droits de l’homme sur l’article 8 et le consentement de l’individu. Dans cette sphère européenne, l’individu a gagné le droit d’opérer des choix sur son corps, quelque dangereux qu’ils soient, et peut-être même la liberté de renoncer au bénéfice des droits énoncés dans la Convention. Il apparaît donc essentiel de redéfinir la dignité, rempart contre la réification de l’être humain, autour des concepts de liberté et d’égalité. Dès lors, d’une logique néfaste de concurrence entre la dignité et l’autonomie, pourra renaître un véritable rapport de complémentarité et de hiérarchie
After the French revolution, in front of a holist society hitherto, the willingness of a new individual to affirm his singularity did emerge. Whilst the Christian morality referred to God, the XVIIIth century philosophers, especially Kant, wanted to substitute a morality where, according to the words of Protagoras, man would be the measure of anythings. The individual, however, still had to conform to what Kant names the categorical imperative, and to support for shared values. The morality became gradually felt as authoritative and illegitimate, the middle-class values. The 60’s let rise an individual morality, which took the name of ethics. These upheavals were not without major effects on law of persons and family law. Boni mores disappeared therefore from family law to give way to human dignity in law of persons: to the conception of a model law that of a principle law did succeed. The concept of dignity was only tardily devoted in the Civil code: that could explain the absence of consensus concerning its definition. One can consider it regrettable that such a fragility could involve the dilution of this principle, and even its transformation into a subjective right; it does not oppose whereas a low resistance to the advent of personal autonomy, awkwardly built by the European Court of the human rights on the article 8 and the individual consent. The individual gained the right to operate choices on his body, however dangerous they are, and perhaps even freedom to give up the benefit of rights stated in the Convention. It thus appears essential to redefine dignity, a rampart against the reification of human being,around the concepts of freedom and equality. Consequently, from a harmful logic of competition between dignity and autonomy, a true relation of complementarity and hierarchy between these two concepts will be able to reappear

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9

Gruat, Florence. "Le soin comme éthique : L'épistémologie morale à la recherche d'un nouveau paradigme à l'hôpital". Phd thesis, Université Paris Sud - Paris XI, 2012. http://tel.archives-ouvertes.fr/tel-00923144.

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On n'a jamais autant parlé qu'à notre époque de l'éthique du soin. Les injonctions paradoxales se multiplient à l'hôpital, comme en témoigne l'impératif récent de " bientraitance ". Force est pourtant de constater que la réalité du soin est assez éloignée des bons sentiments affichés. La culture éthique des soignants reste ainsi indigente malgré les nombreuses formations théoriques qui leur sont proposées et les recommandations de bonnes pratiques ; les lois récentes censées éclairer et faciliter leur pratique (loi Kouchner sur les droits des malades, loi Leonetti sur les malades en fin de vie, pour ne citer que les plus importantes) sont toujours relativement méconnues.Afin que l'éthique hospitalière et du soin ne reste pas incantatoire, il convient tout d'abord d'identifier les divers facteurs qui freinent le développement de la réflexion éthique individuelle et de remonter à la source des réticences et des résistances à la mise en œuvre concrète des valeurs louables qui sont constamment préconisées d'en haut (bienfaisance, respect de l'autonomie de la personne, respect de sa dignité, etc.). Ces obstacles pour ainsi dire structurels et qui entraînent dans les faits l'abandon des patients les plus vulnérables sont ici analysés d'un point de vue à la fois épistémologique et phénoménologique s'appuyant sur une triple expérience clinique,pédagogique et managériale.Pour les surmonter, un changement de paradigme est nécessaire. Sans rien sacrifier de la rationalité et de la scientificité de la médecine, il faut prendre en compte une réalité plurielle, à la fois objective et subjective, et de nombreuses déterminations, parfois extérieures au soin, comme les incontournables réalités économiques. Il faut dire que l'éthique du soin n'est pas innée chez tous les acteurs et que les méthodes et les actions qui ont pour finalité de la développer doivent impérativement être discutées dans un contexte socio-économique en constante évolution. Le nouveau paradigme que nous esquissons devra en tout cas faire plus de place à la pratique, à la simplicité et à la quotidienneté et considérer le soin lui-même comme éthique.

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10

Derbez, Benjamin. "Entre cobaye et partenaires : l’expérience des patients dans l’économie morale de la recherche clinique en cancérologie". Paris, EHESS, 2014. http://www.theses.fr/2014EHES0097.

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Abstract (sommario):

Basée sur une enquête ethnographique doublée d'une recherche socio-historique, cette thèse interroge à la fois l'image du "cobaye" et celle du "partenaire", fréquemment associées aux patients qui participent à des essais cliniques en cancérologie. Les données de terrain recueillies entre 2008 et 2010 au sein de services de recherche clinique en oncologie médicale, indiquent en effet que, par-delà la problématique classique du consentement éclairé, la participation des malades à la recherche repose sur la production et la mise en circulation négociée, dans les interactions patients-investigateurs, de sentiments moraux (espoir/confiance) et de pratiques spécifiques de care (soin) qui constituent ce que l'on pourrait appeler une "économie morale" de la recherche clinique en cancérologie. La mise en perspective socio-historique de cette économie morale locale dans la structure globale des rapports de pouvoir (économique, politique, social) qui caractérise la recherche clinique en cancérologie au plan national et international permet cependant de comprendre aussi comment le processus de normalisation éthique de l'activité expérimentale observé sur le terrain repose conjointement sur un ensemble de techniques de gouvernement - du côté des professionnels - et d'assujettissement - du côté des patients. Centrée sur l'analyse contextualisée des pratiques quotidiennes des acteurs et de leur expérience, cette thèse constitue ainsi une contribution critique à la réflexion bioéthique sur l'expérimentation humaine
Based on an ethnographic field work and a socio-historical investigation, this thesis challenge both the image of the "guinea pig" and that of "partner", frequently associated with patients who participate in clinical trials in oncology. Indeed, field data collected between 2008 and 2010 in clinical research services in medical oncology, indicate that, beyond the traditionnal issue of informed consent, patient participation in research relies on the production and the negociated circulation of moral feelings (hope / trust) and specific practices of care, in patients-investigators interactions, which constitute what might be called a "moral economy" of clinical research in oncology. Setting this local moral economy in the overall structure of power relations (economic, political, social) that characterizes the clinical cancer research at national and international level, by the mean of socio-historical research allows us, however, to also understand how the process of ethical normalization of the experimental activity observed in the field is based on a set of governmental techniques - on the professionals side - and subjectification - on the patients side. Centered on the contextualized analysis of daily practices of the actors and their experience, this thesis is thus a critical contribution to ethical reflection on human experimentation

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11

Li, Feng. "Malaise dans la pensée éthique chinoise : ses impensés à la lumière de la psychanalyse". Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCC057.

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Abstract (sommario):

La pensée chinoise de la « période axiale », considérée comme une réaction à la crise totale de la civilisation, se trouve marquée d'un caractère « éthique ». Ma thèse vise à fournir des éclaircissements sur les points aveugles de cette pensée éthique chinoise, à travers la psychanalyse, pour favoriser le renouvellement culturel.Ma thèse est divisée en six parties, dont chacune analyse les différents aspects de la pensée « éthique » chinoise : la question de la condition humaine et de sa relation à l’éthique ; la question de la culture et de la morale dans la pensée chinoise ; la question de la subjectivité dans la pensée chinoise ; le « complexe » de la piété filiale et la structure de la famille chinoise ; les idéaux politiques dans les trois traditions chinoises ; la pratique spirituelle taoïste : « jeûne du cœur »(xin zhai 心斋).A travers cette étude, la rencontre avec la psychanalyse devrait contribuer à mettre en lumière le malaise, les aspects aveugles de la pensée chinoise. Parce que c’est « lu du dehors » qu’elle redevient problématique, sinon elle « s’enfermerait dans le silence ou ne tiendrait que des propos convenus »
The Chinese thought of the “axial period”, considered as a reaction to the total crisis of civilization, is marked by an “ethical” character. My thesis aims to provide clarification on the blind spots of this Chinese ethical thought, through psychoanalysis, to promote cultural renewal.My thesis is divided into six parts, each of which analyzes the different aspects of the Chinese "ethical" thought: the question of the human condition and its relation to ethics; the question of culture and morality in Chinese thought; the question of subjectivity in Chinese thought; the "complex" of filial piety and the structure of the Chinese family; the political ideals in the three Chinese traditions; the Taoist spiritual practice: "fasting of the heart" (xin zhai 心斋).Through this study, the encounter with psychoanalysis should contribute to shed light on the malaise, the “blind” aspects of Chinese thought. Because it is "read from outside" that it becomes again problematic, otherwise it "would shut itself up in silence or only make agreed remarks"

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12

Bezci, Engin. "L' éthique du sujet dans l' oeuvre romanesque d' André Malraux". Besançon, 2005. http://www.theses.fr/2005BESA1012.

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À partir de la deuxième moitié du XIXe siècle, la civilisation européenne témoigne des crises successives qui provoquent finalement une crise générale sur le plan moral et intellectuel, d'où un désordre d'idées parallèlement au grand bouleversement de l'ordre des choses après les remous funestes de l'Histoire. À la fin du siècle et notamment après la Grande Guerre, le panorama général qui se présente est assez inquiétant, voire désespéré : l'homme dont le Dieu est mort, et qui a été " débarrassé " des valeurs qui, à la fois, faisaient son bonheur et son malheur se trouve tout seul, " décentré " dans un monde effondré sur ses propres bases. Donc l'Histoire contraint la nouvelle génération née avec le siècle à rebâtir l'homme sur des nouvelles assises. Il n'est pas surprenant à cet égard qu'André Malraux et ses contemporains se penchent particulièrement sur la question de l'identité de l'homme et sur les problèmes éthiques. Analyste remarquable de la crise d'identité de l'homme occidental dans ses essais La Tentation de l'Occident (1926) et D'une jeunesse européenne (1927), André Malraux propose dans ses romans, à travers ses personnages, une certaine image de l'homme hanté par la condition humaine et élabore une éthique qui cherche à donner un sens à l'existence humaine dans un monde livré à l'absurde. L'étude présente essaie de déterminer les aspects essentiels de cette éthique
As of the second half of the 19th century, European civilisation experienced a series of crises which provoked a wide moral and intellectual crises. This resulted in a general confusion of ideas related to the great disaster and chaos of the tragic aftermath of history. Indeed at the end of the century, especially after the Great War, the panorama that lied before the world was one of despair and anguish: man whose God was dead and who lost the values that gave him a reason for living found himself alone, destabilized in a world that had collapsed around him. It is not surprising therefore that André Malraux and other authors of this generation are concerned more particularly with the question of man's identity and ethics. Through the characters of his novels, André Malraux proposes a certain image of man haunted by the human condition, and develops an ethics which seeks to give a world delivered unto the absurd. The present study attempts to determine essential aspects of this ethics

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Hurpy, Hélène. "Fonction de l'autonomie personnelle et protection des droits de la personne humaine dans les jurisprudences constitutionnelles et européenne". Thesis, Aix-Marseille, 2013. http://www.theses.fr/2013AIXM1015.

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Le concept d'autonomie personnelle est apparu récemment dans l'ordre juridique européen, comme la faculté pour la personne humaine de mener sa vie comme elle l'entend. Ce concept trouve son ancrage dans un système juridique en pleine mutation, tiraillé entre deux traditions, l'une anglo-saxonne qui constitue un modèle autonomique de protection des droits de la personne, et l'autre continentale, plus paternaliste. Le rôle des juges constitutionnels européens et des organes de la Convention européenne des droits de l'homme s'est révélé décisif pour faire émerger la notion d'autonomie personnelle au sein de l'ordre juridique, et pour l'ériger progressivement en principe matriciel des droits fondamentaux. La prise en considération de l'autonomie personnelle vise, en effet, à modifier la protection juridique de la personne humaine, qui n'est plus générale et abstraite mais ajustée et concrète, répondant ainsi aux enjeux actuels de la protection des droits de l'homme et de la réalité sociale.Le but de cette étude est d'analyser la fonction de l'autonomie personnelle, vecteur d'intégration sociale de toute personne humaine, et élément participatif au pluralisme interne essentiel à une société démocratique. L'analyse porte sur les avancées permises par la reconnaissance de l'autonomie personnelle dans la protection des droits individuels et dans ceux des minorités. Malgré certaines réticences doctrinales, cette fonction se révèle limitée dans la remise en cause des valeurs sociales qu'elle pouvait induire, mais elle s'avère primordiale au développement de la protection des droits de la personne humaine
The concept of personal autonomy recently appeared in the European justice system as a means by which people can lead their lives as they wish. This concept has its roots in an evolving justice system, torn between two traditions: the Anglo-Saxon model of individual rights; and the paternalist Continental approach. The role of constitutional European judges and the inner-workings of the European Convention on Human Rights has proved decisive for the development of the idea of personal autonomy which lies at the heart of the justice system, and its evaluation within the matrix of fundamental rights. Taking into account personal autonomy aims to effectively alter the judicial protection of the rights of the person which is no longer general and abstract but rather concrete and refined, and also addresses current issues of the protection of human rights and the reality of society.The aim of this study is to analyse the function of personal autonomy and the direction of human social interaction and the participative element of internal pluralism which is essential to a democratic society. The analysis focuses on advances permitted by the recognition of personal autonomy in the protection of individual rights and those of minorities. In spite of some doctrinal reluctance, this function proves limited in light of questions regarding social values which it might raise, but it proves essential to the development of the protection of the rights of the person

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Perret, Maxime. "Balzac et le XVIIe siècle : mémoire, création littéraire et discours moraliste dans La Comédie humaine". Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030050.

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Cette étude est consacrée aux rapports qui existent entre Balzac et le XVIIe siècle littéraire français. Elle s’articule en trois temps : l’analyse de la sélection mémorielle, reçue et opérée par Balzac, concernant le XVIIe siècle politique et littéraire ; l’exploration détaillée des diverses modalités de présence, des usages et des fonctions assumées par le « Grand Siècle » dans La Comédie humaine ; et l’évaluation de la portée et des conséquences de la pratique, au sein de la fiction narrative en prose, d’un discours de type moraliste. Cette recherche d’une part permet d’interroger à nouveaux frais certains fondements de la poétique balzacienne. D’autre part, les différentes modalités de la réception du XVIIe siècle dans le cycle romanesque construit par Balzac entre 1829 et 1850 mettent en évidence de nouveaux circuits de lecture de La Comédie humaine grâce à l’existence de dispositifs textuels spécifiques en réseau. Enfin, ce travail montre la permanence des problèmes liés au développement du genre romanesque du XVIIe au XIXe siècle. Partant, il engage à réviser certains préjugés tenaces de l’histoire littéraire, tant à propos de Balzac qu’à l’égard du « Grand Siècle classique »
The present study addresses the multifaceted relationships between Balzac and the French literary 17th century. It consists of three parts: first, an analysis of Balzac’s own memorial selection of 17th-century political and literary events, followed by a detailed exploration of the variety of modes of attendance, practices and functions assumed by the “Grand Siècle” in La Comédie humaine, and finally of an evaluation of the range and consequences of the development of moralist-type thinking within prose narrative fiction. First, this research work allows for a renewed questioning of some foundations of Balzacian poetics. Secondly, the different methods of reception of the 17th century in the novel cycle built by Balzac between 1829 and 1850 highlight new reading circulations of La Comédie humaine by means of specific network-type textual devices. And finally, this study shows the permanence of problems linked with the development of the genre of the novel from the 17th to the 19th century. Hence, it invites to a revision of some deep-rooted prejudice of literary history, as much about Balzac than against the “classical Grand Siècle”

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Jertfelt, Isa Bohman. "La non-conformité morale : une étude phénoménologique des personnes qui ont maintenu leurs convictions morales". Thesis, Amiens, 2019. http://www.theses.fr/2019AMIE0028.

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Cette thèse est une étude exploratoire de non-conformistes moraux, au sujet de la/les motivation/s pour la non-conformité morale parmi un nombre de différents non-conformistes moraux. La non-conformité morale est un comportement dans lequel la personne agit contrairement à son groupe immédiat estimant que le comportement du groupe est moralement répréhensible. Les résultats ont montré que le type de non-conformité morale peut être divisé en six groupes, avec des motivations différentes ; L'intervenant, L'activiste, Le "lanceurs d'alerte" , L'objecteur de conscience, Le "végétaliens", et Le "faire-son-devoir". Tous ces groupes ont leur propre motivations et situations favorisant le comportement de non-conformisme. La conclusion est qu'il est difficile de promouvoir un comportement en général, car chaque type de non-conformiste moral semble avoir des motivations et des situations de déclenchement différentes. Ces conclusions reposent sur des questionnaires ouverts et des entretiens avec des répondants de différents âges, nationalités et classes sociales. Les nationalités étaient chinoises, suédoises, françaises et britanniques, mais il convient de noter que l'analyse ne montrait aucun schéma fondé sur la culture nationale. L'analyse de leurs réponses a été effectuée avec une méthode phénoménologique, Meaning Constitution Analysis, (MCA)
This thesis is an explorative investigation of moral non-conforming, and the motivation of moral non-conformers. A moral non-conformist is a person who, for moral reasons refuse to behave like the group behaves, as he/she believes the group behaves immorally. The results showed that moral non-conformity can be divided into six groups : The intervening, The activists, The Whistle-blowers, The conscientious objectors, and Duty. All these groups have their own motivation that promote their moral non-conforming behaviour. The conclusion must therefore be that there are no general motivations which promote moral non-conformity, but every moral non-conformer has their own motivation and trigger situation to permit their behaviour. These conclusions are based on open questionnaires and interviews with respondents of different ages, nationalities, and social economic status. The nationalities are Chinese, British, French and Swedish, but it is worth noticing that nothing in the analysis showed a pattern based on national culture. The analysis was made with the phenomenological method ; Meaning Constitution Analysis

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Benetrix, Carine. "Le double et le même selon le mythe, la science et la philosophie : perspectives sur le clonage". Lyon 3, 2003. https://scd-resnum.univ-lyon3.fr/out/theses/2003_out_benetrix_c.pdf.

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Le clonage entre aujourd'hui dans le champ philosophique en interrogeant des notions telles que la vie, l'homme, la reproduction. . . Pouvons-nous concevoir que le clonage devienne un mode de reproduction comme un autre? S'agit-il d'une technique de reproduction ou d'une technique de fabrication, au vu d'un produit génétique bien déterminé? Le clone n'est-il pas un "nouvel homme", un homme programmé, dominé par son génome? L'homme n'avait-il pas le privilège d'être à l'image de Dieu et par conséquent sacré? Copier un être humain, n'est-ce pas nier son existence unique? Après les doubles bibliques, mythiques, techniques. . . , voici l'ère du double génétique. Un problème se pose tout de même : pouquoi a-t-on fait un usage illégitime du "mot" clonage autour de Dolly alors qu'il s'agit d'un transfert de noyau? Peut-être afin de renforcer l'image médiatique de la découverte. . . Le clonage existe-il vraiment? N'y a-t-il pas abus de langage? L'être humain peut-il aujourd'hui (sept ans après la naissance de Dolly) rencontrer des clones? des produits clonés?
The cloning go today into the field of the philosophy because it interrogat like the life, the reproduction. . . Can't it conceive of the cloning become a directions for reproduction like an other? Is it about a technique of reproduction or a technique of manufacteure on sight of a genetic produce very definite?

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17

Graftieaux, Jean-Pierre. "Les deux consciences : de l'étant-humain à l'Être et retour". Phd thesis, Université Paris-Est, 2009. http://tel.archives-ouvertes.fr/tel-00503853.

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Le fait d'être conscient, en éveil et donc en veille, implique une relation, éthique en ce qu'elle manifeste ses capacités d'ouverture sur l'altérité. Il suit de là que la conscience de soi est aussi conscience de l'autre. Cette conscience, interface entre l'Etre et l'être humain, est conscience morale, conscience dont la structure interne n'est pas le remord (repli sur soi tourné vers l'intériorité) mais ek-sistence vers autrui. Au nom de quoi une telle conscience se laisse t-elle nécessairement interpeller et comment se manifeste sa capacité à sortir de soi ? L'Être, porteur du discours ontologique de l'inquiétude, la convoque à s'ouvrir à l'être. L'intrusion de l'inquiétude dans ma conscience l'enjoint à une authenticité : celle d'avoir à être pour autrui, obligation manifestée et inscrite dans mon devoir. Le je suis conscient (qui n'est pas le j'ai conscience) signifie je suis présent d'une présence qui n'est pas une coïncidence et qui me renvoie par l'Être à ma responsabilité pour l'être. Au dieu des philosophes donneur d'Être répond une conscience dont l'effectivité n'est pas divine mais strictement humaine. Une conscience qui renvoie à une finalité commune quant à la relation entre le patient et le médecin, celle de ne pas en faire une relation d'objet et qui répond à une interrogation existentielle de la finitude humaine : pourquoi y a-t-il de l'Être

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Trevisan, Diego Kosbiau. "A metafísica dos costumes: a autonomia para o ser humano". Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-04012012-164642/.

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Esta dissertação tem por objetivo analisar o lugar sistemático ocupado pela Metafísica dos Costumes no interior da filosofia prática kantiana, interpretando-a como uma metafísica da moral aplicada a um elemento empírico mínimo: a natureza humana. Em suas duas partes, a Doutrina do Direito e a Doutrina da Virtude, o princípio supremo da moral, o princípio da autonomia, adquire o significado de uma autonomia jurídica e ética que guia as situações fundamentais da vida prática do homem. Na primeira parte da dissertação, o transcurso do projeto de uma Metafísica dos Costumes ao longo do desenvolvimento da filosofia kantiana será investigado como uma progressiva purificação do princípio supremo da moral condizente com o projeto crítico mais amplo de Kant e que culmina na formulação embrionária de uma comunidade de seres racionais sob leis autônomas. Numa segunda parte, a Metafísica da Natureza será analisada como uma metafísica aplicada que surge a partir da reformulação da metafísica tradicional empreendida por Kant e, de acordo com os novos parâmetros estipulados pela crítica, é composta por um momento transcendental e por outro metafísico-específico, onde os princípios do momento anterior são aplicados a um elemento mínimo empírico. Por fim, na terceira e última parte, o procedimento em atuação nos Primeiros Princípios Metafísicos da Ciência da Natureza será adotado como o modelo a ser seguido na Metafísica dos Costumes, surgindo disto um momento transcendental da filosofia moral, que encontra sua base normativa no princípio de autonomia, e uma etapa metafísica, na qual o princípio supremo da moral é aplicado ao direito e à ética.
This work intends to analyze the Metaphysics of Morals systematic place within Kants practical philosophy, interpreting it as a metaphysical discipline of morals applied to an empirical minimum: the human nature. In its both parts, the Doctrine of Right and the Doctrine of Virtue, the supreme principle of morality, the principle of autonomy, turns into an ethical and juridical autonomy that guides human practical life. In the first place, the journey of the always postponed Metaphysics of Morals in the course of Kants philosophical development will be investigated as a progressive purification of the supreme principle of morals, a procedure that agrees with the wider critical project and that culminates in the incipient idea of a community of rational beings under autonomous laws. In the second place, the Metaphysics of Nature will be analyzed as an applied metaphysics, a discipline that emerged after Kants Critique had molded the new shape of traditional metaphysics; according to its critical pattern, this discipline is composed by a transcendental and a special-metaphysical part, in which the principles of the former are applied to an empirical minimum. Finally, in the third and final part, the procedure in action in the Metaphysical Foundations of Natural Science will be taken as a model to be followed in the Metaphysics of Morals. From such procedure arise a transcendental moment, which finds its normative basis in the principle of autonomy, and a metaphysical stage, in which the supreme principle of morality is applied to right and ethics.

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Silva, Renato Cosme Velloso da. "O status ontológico e moral do embrião humano". Universidade do Estado do Rio de Janeiro, 2012. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=4438.

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A presente dissertação é fruto de uma investigação filosófica, inserida na linha de pesquisa de Ética. Esse trabalho aprofunda uma discussão polêmica no contexto da Bioética, a saber: a manipulação de células embrionárias. Contudo, o autor não envereda seus esforços nas conse-quências éticas advindas das novas tecnologias produzidas pela Engenharia Genética, mas adentra na causa do problema, isto é, pretende antes saber se o embrião humano é ser vivo, ser humano e, principalmente, pessoa. Assim, o autor tem como objetivo principal investigar o status ontológico e moral do embrião humano. Nesse contexto, investiga o conceito de identidade pessoal, examinando-o - brevemente - à luz de duas teorias da Filosofia da Mente: internalista, que defende a construção do eu por bases internas; e a externalista, que advoga a construção do eu por bases externas. Elenca e analisa os atributos essenciais que concebe uma pessoa. Também pesquisa o conceito de dignidade humana e sua vinculação ao conceito de pessoa, tendo como base a filosofia moral de Immanuel Kant, através de sua obra Fundamentação da Metafísica dos Costumes. Além desta e da bibliografia utilizada sobre o tema, a fonte principal dessa discussão é a obra Ética Prática, do filósofo Peter Singer. Vale destacar que existem três posições dominantes dentro dessa temática: a) Teoria Concepcionalista, a qual argumenta que o embrião é pessoa desde a concepção e, por isso, desautoriza qualquer manipulação; b) Teoria Genético-Desenvolvimentista, a qual defende a pessoalidade do embrião a partir de diferentes etapas do seu desenvolvimento biológico e, desse modo, defende as pesquisas biomédicas; c) Teoria da Potencialidade da Pessoa, a qual advoga que o embrião ainda não tem a pessoalidade, no entanto, é um potencial ser humano e pessoa, e, por essa razão, sua integridade deve ser preservada. Ao final, o autor enumera as principais implicações éticas, psicológicas, sociais e jurídicas, uma vez determinados os estatutos ontológico e moral do embrião humano.
This dissertation is the result of philosophical inquiry, inserted in the line of research ethics. This study further develops a raging debate in the context of bioethics, namely the manipulation of embryonic cells. However, the author doesn`t embarks their efforts on ethical consequences arising from new technologies produced by genetic engineering, but enters into the cause of the problem, ie, does it want to know whether the human embryo is a living being, human being, and especially people. So the author's main objective is to investigate the ontological and moral status of human embryo. In this context, investigates the concept of personal identity, examining it - briefly - in the light of two theories of the Philosophy of Mind: internalist, which advocates the construction of the self by internal bases, and the externalist, defending the construction of the self by external bases. It lists and analyzes the essential attributes that a person is conceived. It also searches the concept of the humans dignity and its relationship to the concept of person, based on Immanuel Kant`s moral philosophy, through his work Foundations of the Metaphysics of Morals. In this and the vast bibliography on the topic, the main source of the work is Practical Ethics, of the philosopher Peter Singer. It is worth mentioning that there are three dominant positions within this theme: a) Conception Theory, which argues that the embryo is a person from conception and therefore disallows any manipulation, b) Genetic, Developmental Theory, which defends the personhood of the embryo from different stages of their biological development and therefore supports biomedical research, c) Theory of the Potential of People, which advocates that the embryo does not have "personhood," however, is a potential human being and person, and therefore its integrity must be preserved. In the end, the author lists the main ethical, psychological, social and legal, since given the ontological and moral statutories of human embryo.

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Wilcox, Marc Gareth. "The agency account of moral status : defending the equal moral status of humans and non-human animals". Thesis, University of Leeds, 2017. http://etheses.whiterose.ac.uk/19901/.

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In this thesis, I argue that humans and sentient animals have equal moral status in the sense that they ought to have like interests equally considered. Furthermore, they are owed strong pro tanto duties to be free from having pain inflicted upon them, having their lives ended and having their liberty restricted. I argue for these claims by developing and defending an account of moral status grounded in agency. This account takes agency, understood as the capacity to act on motivating reasons, to be the necessary and sufficient condition for moral status. Further, I argue that agency is sufficient to have interests in liberty, continued existence and freedom from pain. As such we pro tanto wrong agents when we frustrate these interests. I show that sentient beings necessarily possess agency in the relevant sense, because the best account of the nature of sentience, entails that sentient beings have the psychological resources to form and act upon motivating reasons. Thus, I argue that sentient animals must possess interests in liberty, continued existence and freedom from pain, just as autonomous agents do. Therefore we should take all agents, regardless of further facts about their abilities, to possess equal moral status and be owed pro tanto duties to be free from having pain inflicted upon them, having their lives ended and having their liberty restricted.

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Pereira, Paulo Henrique Araújo Oliveira [UNESP]. "Informação e ação moral". Universidade Estadual Paulista (UNESP), 2013. http://hdl.handle.net/11449/136000.

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Made available in DSpace on 2016-03-07T19:20:48Z (GMT). No. of bitstreams: 0 Previous issue date: 15-02-13. Added 1 bitstream(s) on 2016-03-07T19:24:33Z : No. of bitstreams: 1 000858796.pdf: 1315279 bytes, checksum: 8e0d706d7fbe51684467f81a5811e71a (MD5)
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
O objetivo desta dissertação é analisar a relação entre informação e ação moral. A informação é aqui entendida como o substrato que pode ser empregado por agentes para desempenhar ações morais. A ação moral, por sua vez, expressa comportamentos de agentes humanos e/ou não humanos em suas relações individuais, coletivas e com o ambiente. Os problemas centrais que direcionam a presente reflexão podem ser assim enunciados: (1) qual é a relação entre informação e ação moral? (2) A relação informacional está necessariamente limitada ao domínio da razão? (3) Quais as vantagens e desvantagens de se investigar a relação entre informação e ação moral a partir de uma perspectiva não-antropocêntrica (ainda que necessariamente antropomórfica)? Para investigar esses problemas, vamos situá-los no contexto da Ética Informacional, que propõe subsídios teóricos para o estudo de temas da Ética relacionados às novas tecnologias da informação. Num primeiro momento, tecemos um panorama geral da abordagem Ética Informacional que adotamos como fundamento para a perspectiva Ética que pretendemos delimitar. A seguir, analisamos a hipótese da Filosofia Ecológica segundo a qual a percepção está diretamente ligada à ação, dispensando mediações representacionais abstratas na captação de informação: a informação ecológica é diretamente percebida pelo organismo e constitui um elemento essencial à percepção/ação. Embora a Ética não seja objeto de investigação da Filosofia Ecológica, analisamos a relação entre informação ecológica e ação moral inspirados em alguns de seus pressupostos com o objetivo de ressaltar a interdependência entre ação, complexidade e ambiente. Por fim, apresentamos elementos que poderiam auxiliar na elaboração de uma abordagem Ética Ecológica Informacional.
The objective of this dissertation is to analyze the relationship between information and moral action. Information is understood here as the substrate that can be used by agents to perform moral actions. Moral actions, in turn, express the conduct of human and nonhuman agents in their individual, collective, and environmental relations. The main problems that guide the present reflection can be indicated as follows: (1) What is the relation between information and moral action? (2) Must informational relations necessarily be limited to the domain of reason? (3) What are the advantages and disadvantages of investigating the relation between information and moral action from a non-anthropocentric (but still necessarily anthropomorphic) perspective? To address these problems, we will situate them in the context of Information Ethics, which provides a theoretical basis for the study of ethical issues related to the new technologies of information. Firstly, we provide an overview of the Ethical Information approach that we adopt as a foundation for the Ethical perspective that we intend to elaborate. We then analyze the hypothesis of Ecological Philosophy according to which perception is directly linked to action, independent of abstract representational mediations in the acquisition of information: ecological information is directly perceived by organisms, constituting an essential element in perception/action. Although Ethics is not directly an object of investigation of Ecological Philosophy, we use some of its tenets to investigate the relationship between ecological information and moral action, aiming to highlight the interdependence among moral agency, complexity, and environment. Finally, we present elements that could help with the constitution of an Ecological Informational Ethics approach.

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Pereira, Paulo Henrique Araújo Oliveira. "Informação e ação moral /". Marília, 2015. http://hdl.handle.net/11449/136000.

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Orientadora: Maria Eunice Quilici Gonzalez
Banca: Leonardo Ferreira Almada
Banca: Mariana Claudia Broens
Resumo: O objetivo desta dissertação é analisar a relação entre informação e ação moral. A informação é aqui entendida como o substrato que pode ser empregado por agentes para desempenhar ações morais. A ação moral, por sua vez, expressa comportamentos de agentes humanos e/ou não humanos em suas relações individuais, coletivas e com o ambiente. Os problemas centrais que direcionam a presente reflexão podem ser assim enunciados: (1) qual é a relação entre informação e ação moral? (2) A relação informacional está necessariamente limitada ao domínio da razão? (3) Quais as vantagens e desvantagens de se investigar a relação entre informação e ação moral a partir de uma perspectiva não-antropocêntrica (ainda que necessariamente antropomórfica)? Para investigar esses problemas, vamos situá-los no contexto da Ética Informacional, que propõe subsídios teóricos para o estudo de temas da Ética relacionados às novas tecnologias da informação. Num primeiro momento, tecemos um panorama geral da abordagem Ética Informacional que adotamos como fundamento para a perspectiva Ética que pretendemos delimitar. A seguir, analisamos a hipótese da Filosofia Ecológica segundo a qual a percepção está diretamente ligada à ação, dispensando mediações representacionais abstratas na captação de informação: a informação ecológica é diretamente percebida pelo organismo e constitui um elemento essencial à percepção/ação. Embora a Ética não seja objeto de investigação da Filosofia Ecológica, analisamos a relação entre informação ecológica e ação moral inspirados em alguns de seus pressupostos com o objetivo de ressaltar a interdependência entre ação, complexidade e ambiente. Por fim, apresentamos elementos que poderiam auxiliar na elaboração de uma abordagem Ética Ecológica Informacional.
Abstract: The objective of this dissertation is to analyze the relationship between information and moral action. Information is understood here as the substrate that can be used by agents to perform moral actions. Moral actions, in turn, express the conduct of human and nonhuman agents in their individual, collective, and environmental relations. The main problems that guide the present reflection can be indicated as follows: (1) What is the relation between information and moral action? (2) Must informational relations necessarily be limited to the domain of reason? (3) What are the advantages and disadvantages of investigating the relation between information and moral action from a non-anthropocentric (but still necessarily anthropomorphic) perspective? To address these problems, we will situate them in the context of Information Ethics, which provides a theoretical basis for the study of ethical issues related to the new technologies of information. Firstly, we provide an overview of the Ethical Information approach that we adopt as a foundation for the Ethical perspective that we intend to elaborate. We then analyze the hypothesis of Ecological Philosophy according to which perception is directly linked to action, independent of abstract representational mediations in the acquisition of information: ecological information is directly perceived by organisms, constituting an essential element in perception/action. Although Ethics is not directly an object of investigation of Ecological Philosophy, we use some of its tenets to investigate the relationship between ecological information and moral action, aiming to highlight the interdependence among moral agency, complexity, and environment. Finally, we present elements that could help with the constitution of an Ecological Informational Ethics approach.
Mestre

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23

Machado, Bruno Martins. "A psicologia em "Humano demasiado humano": Nietzsche, Paul Rée e a história natural da moral". reponame:Repositório Institucional da UFS, 2013. https://ri.ufs.br/handle/riufs/1671.

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A presente tese de doutoramento tem como propósito analisar e justificar a emergência e a importância da noção de psicologia dentro do projeto filosófico nietzscheano a partir do primeiro aforismo de Humano, Demasiado Humano. Ao observarmos o conjunto do programa, percebe-se que o filosofo anunciou no primeiro aforismo do livro de 1878 tanto um projeto, quanto um plano interpretativo. Portanto, ao analisar MA I 01, tem-se contato (i) com a natureza da empresa crítica nietzscheana, (ii) com os termos de sua proposta metodológica e (iii) com o alcance positivo de sua perspectiva teórica. Esses três fatores apontariam para dois conceitos fundamentais em sua filosofia: história e psicologia. Defendemos que tanto a história quanto a psicologia denotam a influência de Paul Rée como um dos interlocutores mais presentes na obra de Nietzsche desse período. A determinação da psicologia, oriunda das exigências metodológicas trazidas pela filosofia histórica, remete à pergunta pela emergência das significações e das construções provenientes dos chamados sentimentos morais. Nesse curso, Nietzsche produziu sua filosofia sobre um solo psicológico em que as sensações e os sentimentos funcionariam como os elementos empíricos constitutivos das coisas humanas._________________________________________________________________________________________ ABSTRACT: This doctoral thesis aims at analysing and justifying the coming to light and the importance of the notion of psychology within Nietzsche's philosophical project, departing from the first aphorism of Human All Too Human. When one observes this program as a whole, one realizes that Nietzsche has announced in the first aphorism of the 1878 book at the same time a project and a plan of interpretation. Analysing, therefore, MA I 01, one approaches (i) the nature of Nietzsche's critical undertaking, (ii) the terms of his methodological proposition and (iii) the positive scope of his theorietical perspective. All of these three elements would indicate fundamental philosophical concepts: history and psychology. Such determinations denote the especial influence of Paul Rée as one of the most present philosophical interlocutors of Nietzsche's life. The determination of psychology which comes to light in virtue of methodological demandings (historical philosophy) leads back to the question concerning the coming to light of the meanings and productions grounded in moral sentiments. Thus, on this way Nietzsche elaborated his philosophie on the ground of the psychology, where the sensations and the sentiments could be taken as the empirical elements which constitute human things.

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24

Dokpo, Kodjo. "Le clonage humain en question : involution morale et anthropologique ou blessure narcissique?" Mémoire, Sherbrooke : Université de Sherbrooke, 2002. http://savoirs.usherbrooke.ca/handle/11143/5247.

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25

Perbal, Laurence. "Gènes et comportements: au-delà de l'inné et de l'acquis". Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210350.

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Le contexte historique et épistémologique de l’émergence de la génétique des comportements en tant que discipline trouve ses racines dans différentes disciplines biologiques :la génétique, la biologie de l’évolution et la biologie moléculaire. Ces dernières font partie du paradigme néodarwinien moléculaire. De cette origine, elle a hérité deux grands domaines de recherche, la génétique quantitative et la génétique moléculaire. Ils ont chacun des objectifs et des méthodologies différents. Les études concernant l’intelligence, les comportements agressifs, les comportements addictifs et l’orientation sexuelle permettent notamment d’illustrer ces différences. Elles permettent également de faire un état des lieux des recherches menées dans ce domaine parfois hautement polémique. En fait, la génétique des comportements est marquée par deux ères épistémologiques, l’ère génomique qui a débuté dans les années 1980 et l’ère post-génomique, qui comme son nom l’indique, lui succède dès le début des années 2000. Les résultats apportés par l’ensemble de ces recherches imposent une conclusion, les approches théoriques et techniques phares de l’ère génomique sont insuffisantes à rendre compte de la complexité des phénomènes développementaux liés aux comportements. L’ère post-génomique tente donc de combler les faiblesses de l’ère précédente. Ainsi, la biologie développementale revient au premier plan et ce retour est souhaité depuis longtemps par un courant philosophique majeur né dans les années 1990, la Developmental Systems Theory. L’ère post-génomique est également caractérisée par un pluralisme pragmatique, à la fois théorique et expérimental. La nécessité de multiplier les modes d’appréhension des comportements s’impose car leur complexité intrinsèque est reconnue et tend à être assumée. Les résultats plus récents apportés par les recherches sur l’intelligence, les comportements agressifs, addictifs et l’orientation sexuelle illustrent cette évolution épistémologique. L’opposition entre inné et acquis échoue à rendre compte de la complexité et du dynamisme développemental des phénotypes comportementaux./ The historical and epistemological context of the birth of behavioral genetics as a discipline has its roots in different biological domains: genetics, evolutionary biology and molecular biology. They are parts of the molecular neo-Darwinian paradigm. From this multiple outset, behavioral genetics has inherited two major areas of research, quantitative genetics and molecular genetics. They each have different purposes and methodologies. The study of researches on IQ, aggressive behaviors, addictive behaviors and sexual orientation illustrate these differences. It also permits to make an overview of results provided in this field that is sometimes highly controversial. In fact, behavioral genetics is marked by two epistemological eras, the genomic era that began in the 1980s and the postgenomic era that began by the early 2000s. The results provided by all these researches lead to one conclusion, the theoretical and technical approaches of the genomic era is insufficient to show the complexity of developmental phenomena associated with behaviors. The postgenomic era attempts to correct the weaknesses of the previous era. Thus, developmental biology comes back in the foreground and the necessity of this return has been defended by a major philosophical theory born in 1990, the Developmental Systems Theory. The postgenomic era is also characterized by a theoretical and experimental pragmatic pluralism. The complexity of the developmental patterns of behaviors is recognized and tends to be assumed. The latest results produce by researches on IQ, aggressive behaviors, addiction and sexual orientation illustrate these epistemological changes. The opposition between nature and nurture fails to properly apprehend the developmental dynamism of behavioral phenotypes.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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26

Díez, García Diego. "La philosophie morale face au développement des sciences humaines et sociales". Paris 4, 1992. http://www.theses.fr/1992PA040069.

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Le développement interne des sciences de l'homme pose des problèmes éthiques là où la méthodologie scientifico-positive ne trouve que des questions épistémologiques. Le caractère de "représentation" des objets de ces sciences, la méthodologie "phénoménotechnique" et l'utilisation des mathématiques deviennent des domaines d'infiltration idéologique dans les sciences de l'homme. L'interprétation des résultats aboutit donc à l'enjeu de l'éthique et du politique, même qu'ils sont des résultats obtenus avec une méthode qui, en principe, est "neutre". Ainsi le développement de nouvelles techniques méthodologiques exige l'approfondissement du regard critique du chercheur; de même, la justification de l'existence de ces sciences va se fonder sur le choix de maintenir la validité des valeurs qui prêtent du sens aux concepts préalables qui sont objet d'une élaboration méthodologique pour devenir scientifiques
The internal development of the man's sciences poses ethic problems there where the positive-scientific methodology can but find epistemological questions. The sciences character of representing objects, the "phenomenal-technical" methodology and the use of mathematics become domains of ideological infiltration into the man's sciences. The interpretation of results leads them to the field of ethics and politics, even if these results are obtained with a method which is "neuter" at beginning. Therefore the developing of new methodological techniques exacts the deepening of critical views from the researcher; in the same way, the justification of the existence of these sciences should be based upon the choice of maintaining the validity of the values giving meaning to the previous concepts that are the subject matter of a methodological elaboration to become scientific

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27

Cochrane, Alasdair David Charles. "Moral obligations to non-humans". Thesis, London School of Economics and Political Science (University of London), 2007. http://etheses.lse.ac.uk/2699/.

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My PhD thesis provides an account of the moral obligations we have to non-humans. The project is divided into two sections: the theoretical and the applied. In the first section I examine the foundations of our moral obligations, answering two key questions: what types of thing have moral status, and how can we delineate our obligations to them. I maintain that those entities with the capacity for 'well-being' have moral status. I refute the claim made by some that all living organisms have well-being, and argue that only beings with 'phenomenal consciousness' (sentience) have lives that can go well or badly for themselves. At this point then, the thesis turns its focus towards sentient animals. Next I consider just how we should structure our moral obligations. I argue that a utilitarian or aggregative framework fails to individuate entities with moral status, treating them as mere 'receptacles' of value. I thus propose that an interest-based rights theory provides the appropriate means for delineating our obligations to non-human animals. The second part of the thesis involves teasing out the implications of this interest-based rights theory for the ways in which we treat animals. To this end, I evaluate four different contexts in which we use non-human animals: in experiments, in agriculture, in entertainment, and by cultural groups. During these considerations, I argue that animals' interests in avoiding pain and continued life ground prima facie animal rights not to be made to suffer and not to be killed. This renders many of the ways we currently use animals impermissible, particularly with regards to factory farming and experimentation. However, unlike other proponents of animal rights, I do not see the use of animals as impermissible in itself. This is because I claim that animals have no intrinsic interest in liberty, whether liberty is construed as the absence of interference or as the ability to govern one's own life. Since animals have no interest in liberty for its own sake, this means that they ordinarily have no right not to be used or interfered with by humans. Thus, the ultimate conclusion of my thesis is that the moral obligations we have to animals do not involve liberating them from zoos, farms and our homes. Rather, they necessitate putting an end to the suffering and death that animals endure at our hands.

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28

Mackintosh, Elizabeth Karen. "Abortion and moral context : human beings in a moral community". Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11077/.

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In this dissertation, I urge that ethical discussions of abortion remain dissatisfying in large part because they conduct the debate in terms of the contested concept of the ‘person.’ Building on the reflections of MacIntyre, I will argue that the loss of ethical context to which he refers has also meant that we have come to view ‘persons’ and human beings as individual, independent units, abstracted from their relations with others. Philosophers have sought to analyse and elevate the concept of ‘person’; competing conceptions of personhood have pursued the specific individual qualities that grounds a being's claim to having a morally significant life. This predilection of the personhood literature has often severely limited the abortion dialogue and prevented richer and varied understandings of our layered nature from emerging. I contend that the deadlock, to which Ruth Macklin refers, within the personhood dialogue means that we need to broaden our moral vocabulary and give a much more central place to the notion of the socialised human being. Rather than place personhood at the heart of the debate, I would suggest we should emphasise our relationships and our membership in an already-existing moral context and community, and that we should reflect far more fully on these settings. Rather than considering what kinds of entities qualify as ‘persons,’ we should instead consider the notion of the human being existing in a moral community and thereby situated in a wide and complex web of relationships. I argue that an ethic of care, coupled with a phenomenological approach, will provide the most fruitful framework when responding to ethical issues generated by the abortion dialogue. Taking account of our nature as socialised beings, in relationship with other beings is, I shall try to show, key to understanding our moral existence in general and to grasping the intricacies of the moral debate over abortion in particular. Membership within a social network or moral community is fundamentally a moral issue where certain experiences and conditions can threaten what really matters. When providing us with accounts of the moral community, philosophers have often put forward very particular qualifications for membership. To underscore the need to explore further accounts of moral communities I consider the work of cultural and philosophical anthropology where we find that observations relating to the distinctly human life remain pertinent for our current ethical climate. Philosophical anthropology reveals just how complex the idea of moral community is and hints at the broader moral vocabulary I believe is required. I argue that it is crucial that we understand the ethical consequences of choosing to see someone as being either a member or not a member of the moral community and as Eva Feder Kittay argues, there are a range of morally repugnant current moral exclusions. I believe this discussion has considerable bearing on the abortion debate, and I provide two specific examples of the marginalisations that a moral community can create: recent empirical studies into abortion stigma and Judith Butler’s considerations on vulnerability and female sexuality. We need to address these exclusions and consider the ways we define the moral agent, and consider how we make assumptions about which human lives have value. With an ever-expanding and complex ‘moral community’ under review I would argue that recognizing ourselves as human beings, participants in a moral community, must be our starting point. It is from this platform that we can then refuse to enact exclusions and try to live out Butler’s call to make a concern for all human lives a real and valid ethical concern.

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29

Brisset, Tifenn. "Le cinéma d'Alfred Hitchcock : une oeuvre du devenir-humain". Phd thesis, Université de Grenoble, 2012. http://tel.archives-ouvertes.fr/tel-00924092.

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Cette thèse vise à apporter un éclairage philosophique sur l'œuvre cinématographique d'Alfred Hitchcock. Plus spécifiquement, il est question d'envisager les phénomènes esthétiques et narratifs afin d'évaluer la pertinence de ses films en matière de morale. Pour ce faire, nous proposons un travail en quatre étapes : tout d'abord, il faut prendre le temps nécessaire pour consolider les fondements théoriques de l'exégèse. La première partie s'efforce donc de mettre en place les éléments principaux pour la connaissance de son œuvre, du contexte de production et de ses caractéristiques les plus pertinentes. Par la suite sont envisagés les apports théoriques et conceptuels des critiques dans la filiation de laquelle se situe ce travail : la politique de réhabilitation d'Hitchcock opérée par les Cahiers du cinéma porte ses fruits aujourd'hui encore, malgré la nécessité de dépasser leur approche spiritualiste. Ainsi, cette thèse se veut leur héritière, tout en revendiquant l'utilité de perspectives alternatives comme celles de Robin Wood ou de William Drummin. Le second moment se propose d'entrer dans la diégèse hitchcockienne et d'analyser le plus justement possible les particularités du monde fictionnel créé à travers la cinquantaine de films constituant le corpus. Cette étude met en valeur l'idée d'un pessimisme latent qui se manifeste à travers une contingence ambivalente, une menace de la fatalité, une ambiguïté des fin heureuses, et une critique presque généralisée des institutions. La représentation des personnages n'est pas plus heureuse dans la mesure où l'antagonisme traditionnel méchants / bons est faussé par un manque d'héroïsme des protagonistes et une sympathie récurrente des vilains, dont la mise en scène particulièrement ambiguë favorise un rapport non conventionnel de la part des spectateurs. La troisième partie tente de dépasser cette inquiétude généralisée en montrant que les ressources personnelles des protagonistes, associées à leur rencontre parfois traumatisante avec le monde les amène à rendre possible une certaine éthique des rapports humains. Le couple engagement / dévouement est au centre de ce développement, permettant de mettre en avant la possibilité d'une évolution des personnages : d'une amoralité initiale, résultat d'une hostilité généralisée et d'un égoïsme primaire, ils peuvent prétendre au statut de véritables héros, porteurs ou représentants de valeurs et de vertus liées à l'altruisme et à l'acceptation du monde. Enfin, le dernier mouvement propose une étude de la réception, dont le but est de comprendre la position spectatorielle. Pour ce faire, nous analysons les procédés permettant le partage des expériences, afin de parvenir au concept de " vicarialité " qui semble le plus à même de décrire la forte implication et la conscience de soi qui résulte de l'esthétique hitchcockienne. Le moment final est centré sur la constitution du jugement moral du spectateur et sur la pertinence de cette œuvre dans la vie éthique du public.

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30

Xu, Zhixing. "Integrating moral identity and moral judgment to explain everyday moral behavior: a dual-process model". HKBU Institutional Repository, 2014. https://repository.hkbu.edu.hk/etd_oa/69.

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A dual-process framework argues that both intuition and reflection interact to produce moral decisions. The present dissertation integrated moral identity and moral judgment to explain moral behavior from the dual-process model and its account was tested by three studies. A typical everyday moral behavior of interest in the present research was honest behavior. Participants were introduced to use their intuitive ability to predict the dice number demonstrated on a computer. The reward will base on their self-reported accuracy. Studies examined cheating behavior of individuals who had a chance to lie for money. In study 1, sixty participants with diversified background were recruited in a laboratory study. The results supported that honest behavior was more an intuitive result than a reflective outcome. Honest behavior resulted from the absence of temptation and priming moral constructs increased honest behavior. Study 2 contained two parts, in the first part, the researcher developed a Chinese version of moral identity based on Aquino and Reed’s (2002) work, in the second part, fifty-eight participants’ moral identity was investigated by the instrument in the first part. Their honest behavior was measured in the same task adopted in study 1. The result confirmed that different mechanisms led different people to behave ethically. For people who had strong moral identity, honesty resulted from the absence of temptation, while for individual with weak moral identity, honest behavior resulted from the active resistance of temptation. In study 3, moral identity and moral judgment were integrated to explain moral behavior. A Web-based survey with 437 subjects showed that the relationship between moral identity and moral judgment was significant. Individuals who viewed themselves as moral people preferred formalistic ideals to utilitarian framework when making moral judgment. The follow-up experimental study demonstrated that moral identity and moral judgment interacted together to determine moral behavior. When formalism was coupled with the motivational power of moral identity, individuals were most likely to behave morally.

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31

Chauvet, David. "Les animaux face au droit naturel : L'égalité animale par-delà la morale". Thesis, Limoges, 2018. http://www.theses.fr/2018LIMO0056.

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Cette recherche vise à fonder les droits des animaux non humains (ou humains) d’une manière hobbesienne. Cette manière est celle du droit naturel (ou jusnaturalisme). Nous montrons tout d'abord pourquoi le droit naturel est un cadre normatif spécifique qui doit être distingué de tout autre système normatif, en particulier de la morale ou de l’éthique. Dans un contexte hobbesien, les droits des animaux non humains ne sont pas des droits moraux mais des droits naturels. Nous montrons ensuite comment on peut écarter grâce au droit naturel toute morale défavorable aux animaux non humains. En fondant les droits naturels des animaux non humains, cette recherche poursuit des travaux déjà engagés sur la voie hobbesienne. Mais nous relions plus particulièrement la question des droits naturels des animaux non humains à la question de savoir quel type de protection juridique doit leur être accordé en vertu d’arguments de type hobbesien. Nous montrons finalement pourquoi l’égalité animale est une nécessité juridique dans le contexte d’une défense jusnaturaliste des animaux non humains, ce qui se traduit en droit positif par leur personnification juridique anthropomorphique
This research aims to ground nonhuman (or human) animal rights in a Hobbesian way. This is that of natural law (i.e., jusnaturalism). First, we show why natural law is a specific normative framework that should be distinguished from any other normative system, especially morals or ethics. In a Hobbesian framework, nonhuman animal rights are not moral rights but natural rights. We show then how any morals detrimental to nonhuman animals can be eliminated through natural law. By grounding nonhuman animals’ natural rights, this research pushes forward works already engaged in this Hobbesian manner. But we relate more particularly the nonhuman animals’ natural rights issue to the question of what kind of legal protection they should be granted on the basis of Hobbesian-like arguments. Finally, we show why animal equality is a legal necessity in the context of a jusnaturalist defense of nonhuman animals, which legally results in their anthropomorphic legal personification

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32

Machado, Bruno Martins 1978. "A psicologia em "Humano demasiado humano" : Nietzsche, Paul Rée e a história natural da moral". [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281227.

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Orientador: Oswaldo Giacoia Júnior
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-25T10:35:10Z (GMT). No. of bitstreams: 1 Machado_BrunoMartins_D.pdf: 2434097 bytes, checksum: b96f84372054d404807b2f07636b5d11 (MD5) Previous issue date: 2013
Resumo: A presente tese de doutoramento tem como propósito analisar e justificar a emergência e a importância da noção de psicologia dentro do projeto filosófico nietzscheano a partir do primeiro aforismo de Humano, Demasiado Humano. Ao observarmos o conjunto do programa, percebe-se que o filosofo anunciou no primeiro aforismo do livro de 1878 tanto um projeto, quanto um plano interpretativo. Portanto, ao analisar MA I 01, tem-se contato (i) com a natureza da empresa crítica nietzscheana, (ii) com os termos de sua proposta metodológica e (iii) com o alcance positivo de sua perspectiva teórica. Esses três fatores apontariam para dois conceitos fundamentais em sua filosofia: história e psicologia. Defendemos que tanto a história quanto a psicologia denotam a influência de Paul Rée como um dos interlocutores mais presentes na obra de Nietzsche desse período. A determinação da psicologia, oriunda das exigências metodológicas trazidas pela filosofia histórica, remete à pergunta pela emergência das significações e das construções provenientes dos chamados sentimentos morais. Nesse curso, Nietzsche produziu sua filosofia sobre um solo psicológico em que as sensações e os sentimentos funcionariam como os elementos empíricos constitutivos das coisas humanas
Abstract: This doctoral thesis aims at analysing and justifying the coming to light and the importance of the notion of psychology within Nietzsche's philosophical project, departing from the first aphorism of Human All Too Human. When one observes this program as a whole, one realizes that Nietzsche has announced in the first aphorism of the 1878 book at the same time a project and a plan of interpretation. Analysing, therefore, MA I 01, one approaches (i) the nature of Nietzsche's critical undertaking, (ii) the terms of his methodological proposition and (iii) the positive scope of his theorietical perspective. All of these three elements would indicate fundamental philosophical concepts: history and psychology. Such determinations denote the especial influence of Paul Rée as one of the most present philosophical interlocutors of Nietzsche's life. The determination of psychology which comes to light in virtue of methodological demandings (historical philosophy) leads back to the question concerning the coming to light of the meanings and productions grounded in moral sentiments. Thus, on this way Nietzsche elaborated his philosophie on the ground of the psychology, where the sensations and the sentiments could be taken as the empirical elements which constitute human things
Doutorado
Filosofia
Doutor em Filosofia

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33

Campbell, Michael. "Being human : fine-tuning moral naturalism". Thesis, King's College London (University of London), 2012. https://kclpure.kcl.ac.uk/portal/en/theses/being-human(164780a7-2816-4fd3-9163-f8addefa279f).html.

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This thesis addresses the question of whether morality needs to be grounded in theory of human nature. I argue that it does not. Two pressures incline us towards the view that morality must be grounded in such a theory. The first of these is the thought that the absence of belief in a divine law giver creates special problems for the putative authority of moral considerations. If we are to avoid moral scepticism, so this line of thought goes, we must show how moral requirements serve or express our natural purposes. The second pressure is the observation that moral codes vary based on contexts (environmental and cultural) in ways that are too uniform to be accidental. An ethical theory is naturalistic if it denies that morality depends on the existence of God, and accommodates the intuition that morality is necessarily connected to human ends. I describe these pressures, focussing on an example of an individual (Mary) who declares themselves morally incapable of acting in a certain way. I explain why there is a problem in accommodating this modal appeal within the structures of practical deliberative inference. I then go on to describe what I take to be the distinctive features of moral experience. These include our confidence in moral requirements, their importance within our lives, their inescapability and our inability to resent them. These features are explained from the points of view of the agent and recipient, and in relation to both past and future circumstances. I then ask whether it is possible to accommodate a view of morality with these distinctive features within a non-sceptical naturalistic framework. I consider more carefully what moral naturalism requires. I distinguish between romantic and non-romantic approaches to the grounding of moral norms, and formal and material varieties of these approaches. I distinguish between romantic and non-romantic approaches to the grounding of moral norms, and formal and material varieties of these approaches. I suggest that formal non-romanticism (FNR) provides a way of grounding moral requirements which is naturalistic but which does not depend on the provision of a theory of human nature. On this view, moral necessities are sui generis and are grounded in an awareness of the presence of another human being. FNR is compared and contrasted to the dominant contemporary forms of moral naturalism. These are Kantianism, Humeanism and Aristotelianism. In general, these positions share a commitment to grounding moral claims on the deliverances of theory. Therefore I dub this family of views theoretical naturalism (TN). I explain what ’theory’ means in this context, and show how such views account for Mary’s appeal to moral necessity. Within the family of theoretical naturalism, Humeanism and Aristotelianism form a distinctive sub-set which I call rationalism. I compare and contrast their views, arguing that underlying their approaches is a shared presumption that an account of ethics is complete insofar as we have a full account of the panoply of human ends and the most effective means to their satisfaction. Having explained the various alternatives available, I show that FNR is superior to its rivals. I argue that TN in general, in virtue of its conception of the role of theory in morality, cannot accommodate the fineness of morally good deeds. Turning to the work of writers in the Wittgensteinian tradition I show how ethics is dependent on a sense of the human condition, rather than on a theory of human nature. In other words, to explain the fineness of fine deeds and the vileness of bad ones we need to aver to considerations about what it means for an individual to have been wronged, what pathos it has given our sense of life and what may come of it.

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Carvalho, Eliane Knorr de. "Sexo no mercado produção de verdades, desejos e moral". Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20486.

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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
Sex enrobed in sexuality has become a lucrative business. It has opened the way for investments in people as human capital through discussions based on health and religion. The objective of this work is to present how the reappraisal of sexuality – based on the concept of dispositif as defined by Michel Foucault – facilitated by the modulation and accommodation of practices considered as subversive in rights that are negotiable within the market. Thus, the range of investments in the normalized population's behavior was broadened. The production of comprehensive concepts related to sexual health – in partnership between State, religion and international organizations – enabled investments in calculating a mortified life. This work is presented in three series. The first serie, entitled "games of truth (production of identities, rights and education in the field of sexuality)" focuses on the United States and San Francisco Bay Area. It presents some of the disputes over truths around identities; the production of knowledges in the light of these truths; market negotiations and the relationship between education; and investment in human capital. In the second serie, "productions of desires (new investments in the sex market in Brazil)", the Erótika Fair, in São Paulo, presents itself as a profitable field for the analysis of the production and assimilation of desires, justified by the introduction of the female audience into this market. The analysis situates the assimilation of concepts within the marketplace that translates the personal relationships into business and takes these businesses into the personal field. Finally, "sexual morality (religion and health)," highlights the investments of Christian churches in the guidance of behavior, focusing on the analysis of evangelical groups, and their articulation within international guidelines on sexual health. And how the HIV/AIDS context is used to justify education programs for children and young people, of a calculated life, in which they abdicate so-called deviations in the present in the name of the promise of a better future
O sexo revestido de sexualidade tornou-se um negócio lucrativo no mercado e abriu passagem para os investimentos na pessoa como capital humano em argumentos com base na saúde e na religião. O objetivo deste trabalho é apresentar como a renovação da sexualidade – a partir da noção de dispositivo de Michel Foucault – facilitou a modulação e acomodação de práticas tidas como subversivas em direitos negociáveis no interior do mercado. A partir destas negociações, ampliou-se o alcance dos investimentos nas condutas da população normalizada, e a produção de conceitos abrangentes relacionados à saúde sexual, possibilitou os investimentos na parceria entre Estado, religião e organizações internacionais no cálculo da mortificação da vida. Este trabalho apresenta-se a partir de três séries. A primeira série, intitulada “jogos de verdade (produção de identidades, direitos e educação no âmbito da chamada sexualidade)”, com foco nos Estados Unidos e na Baía de São Francisco, mostra, desde os movimentos políticos nos anos 1960 e 1970, as disputas de verdades em torno das identidades, a produção de saberes em função destas verdades, as negociações no mercado e a relação entre a educação e o investimento em capital humano. Na segunda série, “produções de desejos (novos investimentos no mercado do sexo no Brasil)”, a Erótika Fair, em São Paulo, apresenta-se como campo profícuo para a análise da produção e assimilação de desejos, justificada pela introdução do público feminino neste mercado. A análise situa a assimilação de conceitos no interior do mercado que traduz o pessoal em negócios e leva estes negócios para o campo pessoal. Finalmente, a terceira, “moral sexual (religião e saúde)”, expõe os investimentos de igrejas cristãs na condução de condutas – com foco na análise de grupos evangélicos –, e sua articulação com as diretrizes internacionais em torno da saúde sexual, que utilizaram o advento da AIDS para justificar os programas de educação para crianças e jovens, a partir de uma vida calculada, em que se abdica dos chamados desvios no presente em nome da promessa de um futuro melhor

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Crews-Anderson, Timothy Alan. "The Impossibility of Evil Qua Evil: Kantian Limitations on Human Immorality". unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-07212006-172111/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Melissa Merritt, committee chair; Andrew Altman, Andrew J. Cohen, committee members. Electronic text (44 p.) : digital, PDF file. Description based on contents viewed Apr. 19, 2007. Includes bibliographical references.

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Benetrix, Carine Beaune Jean-Claude. "Le double et le même selon le mythe, la science et la philosophie perspectives sur le clonage /". Lyon : Université Lyon 3, 2005. http://thesesbrain.univ-lyon3.fr/sdx/theses/lyon3/2003/benetrix_c.

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Néron, Adeline. "La Bioéthique, Science d’État : la fabrique du gouvernement de la morale des corps humains biomédicaux". Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0145.

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Cette thèse se situe à la rencontre des Études sur les sciences et des théories biopolitiques. Elle porte sur les relations de savoir et de pouvoir qui animent la bioéthique. Ce champ est saisi comme étant des espaces et temps de négociation de risques d’ordre juridique, social et moral de développements techno-scientifiques. Alors, cette recherche s’intéresse à cette évaluation de possibilités et pratiques biomédicales relevant de donner ou prendre la vie, des organes, des embryons humains, des informations génétiques, du sang ou des cellules. Le Comité de bioéthique du Conseil de l’Europe, le Comité consultatif national d’éthique pour les sciences de la vie et de la santé et les Espaces de réflexion éthique régionaux sont les trois nœuds étudiés. L’institutionnalisation des jugements de valeurs qu’ils permettent de constater est faite d’une circulation multi-scalaire d’experts qui concentre productions et normatisations. Cette circulation forme une communauté épistémique bioéthique, universitaire et administrative. Dans ce mode de gouvernement, les validations professionnelles se confrontent à leurs propres narrations et tentatives de participation élargie à la fabrique bioéthique. En effet, Consultations, États Généraux, Conférences de citoyens et Débats publics essentiellement confirment les accréditations et configurations académiques et régulatrices. De propositions successives de compréhension, l’analyse invite à penser la bioéthique comme étant un domaine scientifique d’Études morales des sciences et techniques. C’est, en outre, cette identification même qui contraste la bureaucratisation de la vertu. C’est disciplinariser des savoirs sur la morale des corps humains biomédicaux qui s’oppose à l’intervention de discipliner individus et populations
This thesis sits at an intersection of Sciences Studies and Bio-political theories. It concerns the knowledge and power relations that shape Bioethics. This field is considered as spaces and times of negotiation of legal, social and moral risks associated with techno-scientific developments. Hence, the research interest is this evaluation of the biomedical possibilities and practices of giving or taking life, bodies, organs, human embryos, genetic information, blood or cells. The Council of Europe’s Bioethics Committee, the National Consultative Ethics Committee on Life and Health Sciences and the Espaces de réflexion éthique (Regional Offices for Ethics) are the three knots studied. The institutionnalisation of value judgments these reveal lies on a multi-scalar circulation of experts that concentrates productions and normatisations. This circulation shapes a university- and administration-based bioethical epistemic community. In this mode of government, professional validations are confronted with their own narratives and initiatives of broader participation in Bioethics making. Indeed, consultations, États Généraux, citizens’ conferences and public debates essentially confirm academic and regulatory accreditations and configurations. From successive propositions of comprehension, the analysis invites consideration of Bioethics as a scientific field of Moral Studies of Sciences and Technology. Moreover, it is this identification that contrasts the bureaucratization of virtue. It is disciplinarizing knowledge on biomedical human bodies’ morality that is an opposition to the intervention of disciplining individuals and populations

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Kretschmer, Fritz Martin. "Sentimentalism : a human analysis of moral belief". Thesis, University College London (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321786.

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Baldach, Nicolas Logez Guillaume. "L'incivilité dans son rapport au lien social regards croisés sur le phénomène à partir des exemples de HEM et de CAUDRY /". [S.l.] : [S.n.], 2008. http://www.biblio.univ-evry.fr/memoires/2008/2008_MM2_DSU_Baldach.pdf.

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Mémoire de master professionnel 2è année : Développement social urbain (DSU) : Institut social Lille Vauban : 2008. Mémoire de master professionnel 2è année : Développement social urbain (DSU) : Université d' Evry Val d' Essonne : 2008.
Titre provenant de l'écran titre. Notes bibliographiques.

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Chroqui, Loubna1972. "La transplantation d'organes humains à la lumière de la chariâa islamique et de la réglementation juridique au Maroc". Perpignan, 2006. http://www.theses.fr/2006PERP0915.

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Religieuse et juridique de cet acte. Devant ces débats, plusieurs pays ont adopté des lois concernant cette activité ; tel le Maroc qui a promulgué la loi N°16/98, afin de combler le vide juridique concernant la question du don et de la transplantation d'organe. Sa rédaction s'inspire de la légitimité religieuse du don et de la greffe affirmé par la majorité des Fatwas émises par les Foukahas
The human organs transplant is one of thé most striking medical and therapeutique achievement of mis century thousands. However, (miss medical progress has been open to various interpretations with regard to the religious and juridical legitimacy of miss act. As a result of this debate. A lot of countries have laid down some la\vs pertaining to this medical act. Ivlorocco, for instance, has promulgated a law N°16/98 witch has filled in a juridical blank concerning the organs and human tissues donation and transplant. Its diction results from the religious legitimacy of the organ donation and tissue graft approved of by the majority of Fatwas given by the Foukahas

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Lamoureux, Normand. "Le proportionnalisme, systématisation heureuse de l'éthique?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ57816.pdf.

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Silva, Clérisson Torres. "Análise do juízo moral de docentes e discentes universitários". reponame:Repositório Institucional da UFBA, 2005. http://www.repositorio.ufba.br/ri/handle/ri/11814.

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121 f.
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As reincidentes queixas de alunos relativas à conduta de professores, remete à necessidade do estudo da moralidade destes, afinal, numa sociedade em que o papel moral da família se fragmentou, o papel do professor-educador se ressalta enquanto sujeito social facilitador e/ou mediador da construção moral de seus discentes. Assim, a presente pesquisa avalia o Juízo moral de docentes e discentes universitários dos municípios de Salvador e Camaçari, na Bahia, dos cursos de Pedagogia e Educação Física. Caracteriza-se por ser um estudo de caráter exploratório, sendo utilizado o método hipotético-dedutivo, concentrando-se na análise do julgamento moral à luz da teoria de Lawrence Kohlberg. Através de instrumento adaptado e revalidado no Brasil, foi aplicado o mesmo em três instituições de ensino com o fim de coletar dados para estabelecer o perfil sociocultural e o nível de juízo moral dos docentes e discentes. Com base nos dados coletados, foi verificado que os professores universitários das instituições pesquisadas não apresentam estágios modais de juízo moral significativamente acima dos estudantes, pois há um número elevado de professores no estágio III que apresentam médias modais de raciocínios morais similares ao dos alunos, que predominam neste mesmo estágio, e também devido à ausência de professores no estágio V tendo em vista a presença de alunos no estágio IV. Isso demonstra que os professores não favorecem significativamente conflitos cognitivo-morais nos estudantes, essencial ao desenvolvimento moral deles. Foi pesquisada a relação entre titulação, faixa etária, gênero e afiliação religiosa ou filosófico-espiritual com o nível de raciocínio moral dos docentes e discentes, sendo verificada a inexistência de significativas diferenças quanto aos gêneros e à afiliação religiosa ou filosófica. Os resultados indicam uma elevação do juízo moral nos estudantes entre 17 e 28 anos e uma queda após tal faixa etária. Discute-se o poder da possível estabilidade pessoal e profissional como possível fator da estagnação do raciocínio moral. Os dados obtidos também pontuaram a ausência de relação significativa entre juízo moral e as diferentes titulações, e de igual modo, apresentou que as médias modais de doutores do estágio III e IV foram similares aos dos alunos das três instituições. Constatou-se que as variáveis estudadas na presente pesquisa foram insuficientes para explicar a razão de tal similaridade. Diante de tal pesquisa exploratória, percebe-se, portanto, a carência de desenvolvimento moral de discentes, e, principalmente, docentes universitários. Entende-se que há uma necessidade de maior diagnóstico de tal problemática, razão pela qual sugerimos novas pesquisas. Talvez a implantação de disciplinas no currículo que discutam a temática da consciência possa favorecer o desenvolvimento não só cognitivo, mas ético-moral na busca da formação integral do ser humano, finalidade última da educação.
Salvador

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Junior, Paulo Borges de Santana. "Kant e Schiller: conflitos e diálogos entre entendimento e sensibilidade". Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-08032016-150501/.

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A proposta estruturante deste trabalho é problematizar, em diferentes temas, o lugar das preocupações estéticas ou sensíveis nos textos de Kant à luz de A Educação Estética do Homem. Partindo sempre da letra de Kant, elaboramos as questões e as posturas desse autor no que diz respeito ao campo estético no modo da escrita kantiana, na formulação dos princípios morais e na promoção da tarefa moral entre os homens. O nosso objetivo é, por um lado, ressaltar a importância dessas questões e, por outro lado, mostrar a possibilidade de, sem desrespeitar os princípios kantianos, assumir posturas distintas das de Kant. Nesse empreendimento, Schiller, enquanto poeta-filósofo ou filósofo-poeta, mostra-se sobretudo na obra supracitada o autor que, de maneira destacável, compreende os princípios da razão e defende uma postura original de exercitá-los. Reconhecendo que a sensibilidade não tem muito a acrescentar na fundamentação de princípios racionais defendida pelo entendimento analítico, Schiller reserva-lhe um papel totalmente diferente no que se refere ao desafio humano de agir segundo tais princípios num mundo em que as contingências nunca se fazem ausentes (num mundo ininterruptamente pulsante). Se a compreensão exata da legislação da razão necessita atravessar o caminho escolástico ou analítico das Críticas, sendo, portanto, acessível a poucos homens, a tarefa da razão necessita se apresentar como exequível a todo e qualquer homem que a queira. Não se trata aqui de afirmar que a educação estética executa melhor essa tarefa que o projeto do esclarecimento, mas apenas que aquela educação, embora se coloque numa perspectiva plenamente humana, não representa um perigo à pureza ou incondicionalidade da razão.
The main purpose of this work is to discuss, on different themes, the place of aesthetic or sensitive concerns in Kant\'s texts since the Letters upon Aesthetic Education of Man. Always starting from the letter of Kant\'s philosophy, we prepared the issues and postures of this author with regard to the aesthetic field in Kant\'s writing style, in the formulation of moral principles and the promotion of moral task among men. Our objective is, on the one hand, stress the importance of these issues and, on the other hand, show the possibility of, without breaching the Kantian principles, assume different postures of Kant. In this endeavor, Schiller, as a poet-philosopher or philosopher-poet, shows - especially in the aforementioned work - the author who, in a remarkable way, understands the principles of reason and defends a unique position to apply them. Schiller acknowledges that the sensitivity does not have much to add in the grounds of rational principles defended by the analytical understanding. Regarding the human challenge to act on these principles in a pulsating world, where contingencies are never absent, Schiller assigns to the sensitivity a totally different role. If the exact understanding of the legislation of reason need to go through the scholastic or analytical way of Kants Critiques, and need be accessible to few men, the task of reason needs to present itself as feasible to every man who wants to. It is not about asserting that the aesthetic education performs better this task than the project of enlightenment, but only that such education, although it puts a fully human perspective, does not represent a danger to the purity and absoluteness of reason.

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Alves, Márcia Alexandra Fonseca. "O assédio moral na comunicação social : o que mudou (ou não) nas organizações após o reforço do quadro legislativo?" Master's thesis, Instituto Superior de Economia e Gestão, 2019. http://hdl.handle.net/10400.5/19174.

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Mestrado em Gestão de Recursos Humanos
O assédio moral tornou-se, nos últimos anos, uma forte preocupação social tendo em conta os impactos negativos que provocam na saúde dos trabalhadores. As vítimas deste fenómeno são expostas a práticas violentas, constrangedoras e humilhantes por parte de um ou mais superiores hierárquicos ou até mesmo por colegas de trabalho que, por sua vez, podem originar graves consequências não só ao nível do ambiente de trabalho como também na vida privada do indivíduo e, sobretudo, a nível psicológico. Pese embora seja dado maior enfâse à proteção dos trabalhadores, prevista pela lei, denota-se que a mesma é insuficiente e inadequada face à necessidade de uma resposta célebre e eficaz aquando a denúncia de um caso de assédio moral. Assim, as organizações, neste caso em específico, de Comunicação Social, têm o dever de adotar políticas de prevenção e inibição de atitudes degradantes, oferecendo aos trabalhadores boas condições de trabalho com o objetivo secundário de preservar o rendimento e a imagem da organização. Como tal, o presente estudo pretende auferir o contexto atual, de modo a perceber se as organizações cumprem, na prática, a legislação que pune o fenómeno de assédio de moral e, consequentemente, verificar, segundo a opinião dos trabalhadores, se as vítimas deste fenómeno estão protegidas quando denunciam um caso de assédio moral.
In recent years, bullying has become a major social concern, taking into account the negative impacts on workers' health. The victims of this phenomenon are exposed to violent, embarrassing and humiliating practices by one or more hierarchical superiors or even coworkers, which in turn have serious consequences not only in the work environment but also in private life and, above all, psychologically. Despite the greater emphasis on the protection of workers provided for by law, it is still insufficient and inadequate in view of the need for a famous and effective response when a case of harassment is reported. Thus, organizations, in this specific case, Social Communication, have the duty to adopt policies of prevention and inhibition of degrading attitudes, offering workers good working conditions with the secondary objective of preserving the income and image of the organization. As such, the present study intends to take into account the current context, in order to understand if the organizations comply, in practice, with the legislation that punishes the phenomenon of moral harassment and, consequently, according to the opinion of the workers, verify if the victims of this phenomenon are protected when they report a case of bullying in the workplace.
info:eu-repo/semantics/publishedVersion

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Ávila, Rosemari Pedrotti de. "As conseqüências do assédio moral no ambiente de trabalho". reponame:Repositório Institucional da UCS, 2008. https://repositorio.ucs.br/handle/11338/290.

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A pesquisa objetiva contribuir para ampliar a visibilidade jurídica e social do fenômeno denominado assédio moral no trabalho. O assédio moral é um mal que existe desde os primórdios das relações humanas. Tornou-se nos últimos anos forte preocupação social em razão de ser uma violência que causa impactos extremamente negativos à saúde e ao bemestar da vítima, devido aos desgastes que provoca. No entanto, sobretudo nas relações de trabalho, é considerado um fenômeno novo, sob o ponto de vista de sua visibilidade. A discussão acerca do tema no universo do trabalho está em pleno desenvolvimento, como demonstram as publicações de médicos, psicólogos, administradores, sindicatos, profissionais juslaboralistas, em nível mundial. Isso demonstra a preocupação de profissionais de diversas áreas do conhecimento, para com a efetiva tutela dos interesses das pessoas envolvidas nessa relação. Entretanto, a visibilidade jurídica e social do fenômeno ainda não tomou as proporções necessárias a sua efetiva prevenção e punição. A todo instante, incalculáveis vítimas são excluídas do trabalho, seja por serem forçadas a pedir demissão ou afastarem-se para licença médica, seja por serem induzidas a cometer erros que justifiquem uma justa causa. Por essa razão, o objetivo deste trabalho é de contribuir para ampliar a visibilidade jurídica e social do fenômeno denominado assédio moral no trabalho. Nesse sentido, a pesquisase propõe a elucidar o assédio moral no trabalho, por meio do estudo do fenômeno em suas origens, perfil dos envolvidos, métodos, e suas especificidades no mundo do trabalho, como os elementos caracterizadores, com destaque para a violação da dignidade da pessoa humana e a finalidade de exclusão da vítima do ambiente de trabalho o que evidencia discriminação arbitrária e perversa. Também estudar sob que formas o fenômeno recebe a tutela do sistema jurídico brasileiro, em especial à luz dos preceitos constitucionais fundamentais que tutelam a pessoa humana, bem como conhecer a magnitude das conseqüências que pode gerar na saúde da vítima, para os agressores, para o ambiente de trabalho, para o contrato de trabalho, para a organização da empresa, a fim de traçar políticas de prevenção e solução para o problema. A pesquisa envolve um estudo interdisciplinar, com instrumentais analíticos provenientes da Medicina, Psicologia, Administração e do Direito, por meio da técnica de pesquisa bibliográfica, análise de textos de periódicos, bibliografia e da posição jurisprudencial brasileira, bem como estudo das normas jurídicas estatais, descrição de fatos, enunciados ou proposições, incluindo a reconstrução de argumentos de autores analisados, devidamente citados, posicionamento crítico e exposição de argumentos, idéias e solução para os problemas levantados. Restará demonstrado que a informação é a melhor arma para prevenção e combate dessa chaga social.
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Moral harassment is a problem that exists since the foundation of human relation. It has become in recent years a strong social concern because it is a violence that causes extremely negative impacts on the health and welfare of the victim because of the damage it causes. However, especially in the work relations, it is considered a new phenomenon from the point of view of its visibility. The discussion about the subject on the work environment is in full development, as it can be evidenced by publications of doctors, psychologists, administrators, unions, labor lawyers, worldwide. This demonstrates the concern of professionals of several areas, for the effective protection of interests of the people involved in that relationship. However, the legal and social visibility of the phenomenon has not yet taken the proportions necessary for its effective prevention and punishment. The whole time, countless victims are excluded from work, either because they are forced to resign or leave is medical license, either because they are induced to commit mistakes that justify a just cause demission. For this reason, the objective of this work is to contribute to amplify the legal and social visibility called work moral harassment. Thus, the work is proposed to clarify the moral harassment at work, through the study of the phenomenon in its origins, profile of those involved, methods, and their specificities in the work environment, as characterizing elements, focusing the violation of dignity of the human been and on the purpose of exclusion of the victims of the workplace which shows arbitrary and perverse discrimination. And to study in which ways the phenomenon receives the shelter of the Brazilian legal system, especially in light of the fundamental constitutional precepts that protect the people, and to understand the magnitude of the consequences that can generate to the victims health, to the aggressors, the environment of work, for the employer, for the organization of the company in order to devise policies for the prevention and solution to the problem. The research involves an interdisciplinary study, with analytical instruments from Medicine, Psychology, Administration and Law, through the technique of literature review, analysis of texts, journals, literature and the Brazilian legal position, as well as study of legal state, description of facts, stated or propositions, including the reconstruction of arguments of the analyzed authors, properly cited, critical position and exposure of arguments, ideas and solution to the problems raised. Remain that the information is the best weapon to prevent and combat this social problem.

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Ribeiro, Andreh Sabino. "PaixÃes propulsoras e razÃo diretiva na ciÃncia moral de David Hume". Universidade Federal do CearÃ, 2010. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19920.

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FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico
Este trabalho pretende apresentar a filosofia moral de David Hume a partir da associaÃÃo entre razÃo e sentimento, a formarem um composto inseparÃvel na aÃÃo e na distinÃÃo morais. Para tanto, considero sua teoria no domÃnio mental e no social. O filÃsofo acreditava que a artificialidade das instituiÃÃes nÃo implicava a negaÃÃo da natureza, mas sua extensÃo. Assim, virtudes e vÃcios sÃo reconhecidos pelos seres humanos enquanto aÃÃes que, respectivamente, lhes agradam e desagradam. Isto porque compartilhamos uma mesma natureza que nos capacita discernirmos a utilidade das condutas para nossa sobrevivÃncia de acordo com as circunstÃncias de tempo e espaÃo. Recusa-se, entÃo, um objetivismo metafÃsico e uma autoridade religiosa como fundamento da moralidade. Hume entendia seu projeto como um complemento da RevoluÃÃo CientÃfica do sÃculo XVII, ao estender o uso do mÃtodo experimental no campo da moralidade.
This work is intended to show that David Hume‟s moral philosophy associated reason to feeling, both in mental and social domains, like an inseparable compound in moral action and distinction. He believed that the artificiality of institutions did not implicate the negation of nature, but its extension. Thus, virtues and vices are recognized by humans as actions which respectively please and unplease them. This is because we share a nature in common that enables us to discern the utility of behavior for our survival according to the circumstances of time and space. Then, it means a refusal of the methaphysical objectivism and the religious authority as the foundation of morality. Hume understood his project as a complement to the Scientific Revolution of the seventeenth century, extending the use of experimental method in the field of morality.

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Apeldoorn, Laurens van. "Human agency in Hobbes's moral and political philosophy". Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543598.

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48

Ruiz, Andres C. "Evolutionary Debunking Arguments and Their Challenges to Human Knowledge". Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1366735577.

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Drouin, Marie-Eve. "Des valeurs et des enfants : processus de transmission du discours des droits humains dans un cadre ludique et sa réception". Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27646/27646.pdf.

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50

Browne, Brynmor Tudor Davidson. "Human action and responsibility". Thesis, University of Wales Trinity Saint David, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683115.

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Tesi sul tema "Morale humaine"

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