Il presente lavoro approfondisce il pensiero di H.T. Engelhardt Jr. dal momento che la sua produzione permette di soffermarsi sul concetto di persona umana, concetto chiave per dirimere le questioni bioetiche che emergono nella società contemporanea caratterizzata da un intrinseco pluralismo. Dopo aver fornito un quadro dei caratteri della società postmoderna e della lettura che ne dà Engelhardt, sono stati analizzati i punti fondamentali del suo pensiero volto a sostenere una morale di tipo minimale e procedurale. Di contro alla sua impostazione, una corretta semantizzazione del concetto di persona umana risulta fondamentale per garantire la tutela di ogni essere umano rispetto alle questioni che sorgono intorno all’inizio e alla fine della vita e per riaffermare il potere della ragione umana di comprendere a fondo la realtà e di fornire una morale di tipo sostanziale. L’analisi infine della produzione di Engelhardt che scaturisce da un approccio fideistico alla fede cristiana è illuminante poi per avere un quadro completo del suo pensiero e per comprendere a fondo le radici della sfiducia che egli ripone nella ragione. / This dissertation explores the thought of H.T. Engelhardt Jr. since its production can dwell on the concept of human person, the key concept for resolving bioethical issues that arise in contemporary society characterized by intrinsic pluralism. After providing an overview of the characteristics of postmodern society and reading that gives Engelhardt, have been analyzed the fundamental points of his thought which supports a type of a minimal and procedural moral. In contrast to his setting, a proper semanticization of the concept of human person is essential to ensure the protection of every human being with respect to issues that arise around the beginning and the end of life and to reaffirm the power of human reason to understand in depth reality and provide a type of substancial moral. Finally the analysis of production of Engelhardt springing from a fideistic approach to the Christian faith is enlightening then to have a complete picture of his thought and to fully understand the roots of mistrust that he puts in reason.

Ce travail interroge la constitution d’une métaphysique de la personne humaine dans la pensée de Thomas d’Aquin. Si on s’accorde généralement à reconnaître que la réflexion thomasienne sur la personne a eu une influence décisive sur la compréhension moderne de l’homme comme personne, on constate également que l’expression personne humaine n’est pas familière de l’Aquinate et ne fait l’objet d’aucun développement particulier dans son œuvre. En effet, l’approche métaphysique de la personne humaine dans le corpus thomasien est logée dans les textes théologiques dans lesquels Thomas, suivant une démarche analogique, définit la personne divine en conservant l’affinité avec l'homme. Ce travail de conceptualisation, à la charnière de la théologie et de l’anthropologie, s’inscrit dans le sillage de la thématique chrétienne de l’homme image de Dieu. Dans le monde latin, les diverses composantes de cette riche tradition se rassemblent à la fin du VIe siècle autour de la figure de Boèce. Au détours des analogies sur les mystères de la Trinité et du Christ, Thomas est conduit à repenser la métaphysique de la substance et de la subsistence, héritage de la traduction de la notion grecque d'hypostase effectué par Boèce. Au bout du compte, ces analogies n’aboutissent pas seulement à une métaphysique de la personne subsistant dans la nature humaine, elles fondent ultimement une véritable métaphysique de la personne humaine en définissant une manière humaine de subsister. / This work examines the formation of a metaphysics of the human person in the thought of Thomas Aquinas. On one side it is generally agreed that the Thomistic thought on the person had a decisive influence on the modern understanding of man as a person, on the other side the term human person is not familiar of Aquinas and not subject to any particular development in his work. Indeed, the metaphysical approach of the human person in the Thomistic corpus is found in the theological texts in which Thomas defines the divine person maintening the affinity with man. This work of conceptualization deals with the Christian theme of man image of God using the analogy. In the Latin world, the various components of this rich tradition come together in the late sixth century around the figure of Boethius. From analogies on the mysteries of the Trinity and of Christ, Thomas is led to rethink the metaphysics of substance and subsistence inherited from the translation of the Greek notion of hypostasis made by Boethius. Ultimately, these analogies do not lead only to a metaphysics of the person subsisting in human nature, they found a true metaphysics of the human person by defining a human subsisting way.

Notre projet de recherche est de comprendre, à l’intérieur de l’œuvre d’Édith Stein, le lien fondamental qui unit la structure de la personne humaine dans ses dimensions fondamentales (anthropologie) et l’éducation.Éduquer c’est être inévitablement renvoyé à la question : « Qu’est-ce que l’homme ? » dans la mesure où l'éducation engage « une certaine conception de l’homme, sa place dans le monde, ce à quoi il s’occupe, de même que dans les possibilités d’agir pratiquement sur l’homme et de le former. » Outre le fait qu'Edith Stein ne systématise pas sa conception de l'éducation, d'où la nécessité d'en reconstituer l'architecture d'ensemble, elle ne la fait pas dériver d'une anthropologie préalablement constituée. Notre hypothèse de recherche est que la personne humaine n'est pas une réalité déjà constituée dont une anthropologie statique rendrait compte, mais une réalité qui s'édifie au fil d'un processus de configuration qui « embrasse le corps, l’âme et l’esprit avec toutes leurs facultés » et dont la théorie steinienne de l’éducation examine les possibilités. A partir d'une analyse phénoménologique de la constitution de la personne nous examinerons ses possibilités de déploiement et sa finalité ultime comme une possibilité de sa liberté. / Our purpose is to understand, on the basis of Edith Stein’s work, the link between the structure of human person and education. Educate is assuming the question : “What is human being ?” On the one hand, Stein does not organize systematically her conception of education, so that we must put in evidence the unity of that vision of education through her work. On the other hand, Stein refuses to derive education from a programmatic anthropology. Our hypothesis of research is : the human person is not a reality yet constituted but developing through a process which “embraces the body, the soul and the spirit”. On the basis of a phenomenological analysis of the constitution of the human person, we will examine the possibilities of her development and its ultimate finality as a possibility of her freedom.

Submitted by Maria Aparecida (cidazen@gmail.com) on 2017-05-04T13:20:12Z No. of bitstreams: 1 Diego Ferreira de Oliveira.pdf: 1032203 bytes, checksum: 2f7f7e68d3744ec011cac2dfcb711d1f (MD5) / Made available in DSpace on 2017-05-04T13:20:12Z (GMT). No. of bitstreams: 1 Diego Ferreira de Oliveira.pdf: 1032203 bytes, checksum: 2f7f7e68d3744ec011cac2dfcb711d1f (MD5) Previous issue date: 2016-01-15 / The research analyzes the subject of death with dignity and individual autonomy from the (non) performance of the Brazilian state in regulating and promoting the practice of orthothanasia. The delimitation of the problem of the present study considers that the autonomy of the individual is a constitutional principle imbricated with the principle of freedom and the principle of human dignity. Thus, the problem faced in the research is the treatment of this issue by the State when facing issues relating to regulation of orthothanasia, which is meant to adapt to the idea of death with dignity. The analysis discusses the dignified death and the right choices at the end of life, especially when the person is terminally ill or irreversible situation of great suffering. To this end, four specific objectives were established, each corresponding to a chapter of the research: a) to analyze the concept of autonomy of the individual facing death from theoretical frameworks of John Rawls, Ronald Dworkin and its correlation with the dignity of the person human in the event death round about; b) analyze the concepts of euthanasia, orthotanasia futility, mistanásia, palliative care, among others, as well as the legal subject of death with dignity in Brazil and Comparative Law; and c) evaluate the need for regulation and the implementation of orthothanasia and palliative care and responsibility of the Brazilian state to meet these desiderata. We conclude that there is an urgent need for objective and firm action by the Legislature and Executive, for the purpose of regulating and implementing the assured practice of orthothanasia and palliative care in health facilities in Brazil. / A pesquisa busca analisar o tema da morte com dignidade e da autonomia do indivíduo a partir da (não) atuação do Estado brasileiro na regulamentação e promoção da prática da ortotanásia. A delimitação do problema do presente estudo considera que a autonomia do indivíduo é um princípio constitucional imbricado com o princípio da liberdade e o princípio da dignidade da pessoa humana. Assim, o problema enfrentado na pesquisa é o tratamento dado a esta questão, pelo Estado, quando enfrenta questões atinentes à regulamentação da ortotanásia, a qual se entende adequar-se à ideia de morte com dignidade. A análise discute a morte digna e o direito a escolhas no final da vida, sobretudo quando a pessoa esteja em estágio terminal ou em situação irreversível de grande sofrimento. Para tanto, foram estabelecidos quatro objetivos específicos, cada um correspondente a um capítulo da pesquisa: a) analisar a concepção de autonomia do indivíduo frente à morte a partir dos referenciais teóricos de John Rawls, de Ronald Dworkin e sua correlação com a dignidade da pessoa humana em derredor do evento morte; b) analisar os conceitos de eutanásia, ortotanásia, distanásia, mistanásia, cuidados paliativos, dentre outros, bem como a disciplina jurídica da morte com dignidade no Brasil e no Direito Comparado; e, c) analisar a necessidade de regulamentação e de concretização da ortotanásia e dos cuidados paliativos e a responsabilidade do Estado brasileiro no cumprimento de tais desideratos. Conclui-se que há a urgente necessidade de atuação objetiva e firme pelo Poder Legislativo e Executivo, para fins de regulamentar e implementar as práticas concretizadoras da ortotanásia e dos cuidados paliativos nas unidades de saúde do Brasil

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T13:52:48Z No. of bitstreams: 1 dissertacao-maria-cecilia-isatto-parise.pdf: 1678422 bytes, checksum: 6e94c6b6a65b9c790837c7733d99969c (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-22T13:53:15Z (GMT) No. of bitstreams: 1 dissertacao-maria-cecilia-isatto-parise.pdf: 1678422 bytes, checksum: 6e94c6b6a65b9c790837c7733d99969c (MD5) / Made available in DSpace on 2016-06-22T13:53:15Z (GMT). No. of bitstreams: 1 dissertacao-maria-cecilia-isatto-parise.pdf: 1678422 bytes, checksum: 6e94c6b6a65b9c790837c7733d99969c (MD5) Previous issue date: 2014-09-17 / Neste trabalho, investigamos o conceito de alma e sua importância para a compreensão da pessoa humana segundo Edith Stein. Mostraremos, a partir de O problema da empatia (1916), A estrutura da pessoa humana (1932) e Ciência da cruz (1942), três obras de momentos distintos da vida da autora, um paralelo entre o modo como ela aprofunda a análise fenomenológica da alma, mantendo-se sempre vinculada ao método aprendido de Edmund Husserl, e sua vivência existencial de relação pessoal com Deus. Constatamos que em sua tese de 1916, O problema da empatia, Edith Stein já havia elaborado uma concepção estrutural da alma que passa a ser ampliada e aprofundada nas demais obras, sem sofrer grandes alterações. Desse modo, a análise fenomenológica do conceito de alma empreendida por Edith Stein nessas obras nos permite apontar para uma notável coerência e continuidade de seu pensamento nos diferentes períodos de sua vida, assim como sua estreita vinculação ao método fenomenológico de Edmund Husserl. / This study addresses the concept of the soul according to Edith Stein as a foundation for understanding her notion of human person. We will show through three studies published by the author at distinctly different moments: Zum Problem der Einfühlung (1916), Der Aufbau der menschlichen Person (1932) and Kreuzeswissenschaft (1942)], a parallel between the way she delves into the phenomenological analysis of the soul, very much influenced by the phenomenological method taught by Edmund Husserl, and her own existential experience in her intimate relation with God. We found that in her 1916 thesis, On the problem of Empathy, Edith Stein had already elaborated a structural concept of soul which, while enhanced and amplified, remained largely unaltered throughout her subsequent works. Thus, the phenomenological analysis of the concept of soul manifested in these three works, allows us to observe a profound coherence and continuity of thought throughout an significant period of her life, as well as her unswerving adherence to Edmund Husserl’s phenomenological method.

Submitted by Ana Carla Almeida (ana.almeida@ucsal.br) on 2018-04-19T19:11:25Z No. of bitstreams: 1 DissertacaoAnaPaulaLeal.pdf: 1114570 bytes, checksum: bf4bc1446ce052633adc9fff2ae180d6 (MD5) / Approved for entry into archive by Rosemary Magalhães (rosemary.magalhaes@ucsal.br) on 2018-04-25T13:27:40Z (GMT) No. of bitstreams: 1 DissertacaoAnaPaulaLeal.pdf: 1114570 bytes, checksum: bf4bc1446ce052633adc9fff2ae180d6 (MD5) / Made available in DSpace on 2018-04-25T13:27:40Z (GMT). No. of bitstreams: 1 DissertacaoAnaPaulaLeal.pdf: 1114570 bytes, checksum: bf4bc1446ce052633adc9fff2ae180d6 (MD5) Previous issue date: 2018-02-21 / Enquanto no Brasil as tentativas de disciplinar as diretivas antecipadas de última vontade surgem sob o formato de Resoluções, no âmbito internacional a abordagem deste instituto é inserida pela atuação dos órgãos diretamente responsáveis pela atividade legislativa. Neste sentido, a presente dissertação tem por objetivo o estudo dos aspectos jurídicos que revolvem a edição das Resoluções 1.995/2012 e 1.805/2006, do Conselho Federal de Medicina; dos aspectos filosóficos e sociais que ecoam da sociedade contemporânea ao passo que resvalam na dinâmica familiar relacional subjacente ao desempenho de cuidados paliativos no panorama da terminalidade da vida; bem como a intersecção diagonal das matrizes bioéticas na atuação dos profissionais envolvidos com o ciclo de humanização dos pacientes terminais, acerca da eutanásia, ortotanásia e distanásia. Para analisar o cabimento desta modalidade testamentária, a reflexão acadêmica em comento está consubstanciada na interdisciplinaridade entre áreas afins, com a análise do seu percurso histórico, avaliação dos requisitos de existência e validade paralelamente à consecução da segurança jurídica, ponderação entre a expressão do direito à vida, à liberdade e à dignidade da pessoa humana. Na conclusão, esta pesquisa qualitativa, realizada a partir da revisão de literatura e legislação, nacional e internacional, reconhece que o desenvolvimento humano familiar, por agrupar aspectos fisiológicos, psicológicos e comportamentais do indivíduo e das interações realizadas no contexto familiar, é elemento indissociável ao estabelecimento da dignidade da pessoa humana na terminalidade da vida. / While in Brazil the attempts to discipline the directives of last will arise in the format of Resolutions, in the international scope the approach of this institute is inserted by the action of the organs directly responsible for the legislative activity. In this sense, this dissertation aims to study the legal aspects that revolve the edition of Resolutions 1.995 / 2012 and 1.805 / 2006, Federal Council of Medicine; of the philosophical and social aspects that echo of the contemporary society while they fall in the relational familiar dynamics underlying the performance of palliative care in the panorama of the terminality of life; as well as the diagonal intersection of bioethical matrices in the work of the professionals involved in the cycle of humanization of terminal patients, regarding euthanasia, orthatanasia and dysthanasia. In order to analyze the appropriateness of this testamentary modality, the academic reflection in question is embodied in the interdisciplinarity between related areas, with the analysis of its historical course, evaluation of the existence and validity requirements in parallel with the achievement of legal certainty, weighting between the expression of the right to life, freedom and the dignity of the human person. In conclusion, this qualitative research, based on a review of national and international literature and legislation, recognizes that family human development, by grouping the individual's physiological, psychological and behavioral aspects and interactions in the family context, is an inseparable element establishment of the dignity of the human person in the termination of life.

[pt] O Código Civil de 2002 disciplinou os atos de disposição do próprio corpo em vida em seu artigo 13, definindo como limites para o exercício da autonomia corporal a impossibilidade de diminuição permanente da integridade física e o respeito aos bons costumes, ressalvado os atos praticados por exigência médica ou finalidade terapêutica. Sob a perspectiva da constitucionalização do direito civil, a tutela da personalidade afigura-se como desdobramento na esfera privada de um dos fundamentos da República: o princípio da dignidade humana, o que implica não apenas a tutela da integridade física, mas também o respeito à autonomia privada existencial como forma de assegurar o livre desenvolvimento da personalidade. Neste sentido, a análise proposta parte das premissas de superação do dualismo mente e corpo através da noção de integridade psicofísica, e do biopoder como alicerce das interdições sofridas pela autonomia corporal na esfera jurídica. É nesta linha que a presente dissertação pretende buscar os fundamentos para a interpretação do referido dispositivo do Código Civil brasileiro. / [en] The Civil Code of 2002 regulates the acts of own body disposal while living in its 13 th article determinating the impossibility of permanent diminish of the physical integrity and the respect of morality as limits for the exercise of body autonomy, with the except of the acts practiced under medical demand or with therapeutic finality. Under the perspective of the constitutionalization of the Civil Law, the guardianship of the personality appears as an outspread of one of the Republics fundamentals on the private sphere: the human dignity principle, which implies not only the guardianship of physical integrity, but also the respect of existential private autonomy as a way to assure the free development of the personality. In that sense, the analysis proposed is set off with the premises of the body and mind dualism surpass through the notion of psychophysics integrity, and the biopower as the foundation of the interdictions in the juridical sphere suffered by the body autonomy. It is in this line that the present dissertation intends to search the elements in order to interpret the referred legal device of the brazilian civil code.

Despite the advances of humanistic concepts in business research and practice, and the paradigmatic shift from economicism to humanism, existing leadership theory is insufficiently suited to provide solutions for a new humanistic economy as it adheres to an evidently non-humanistic logic. Therefore, this study first provides an overview of humanistic advances in business, as it aims at building a comprehensive leadership theory that is grounded in humanism. Our notion and definition of humanistic leadership is then contrasted against conventional leadership theo-ries to illustrate how they are concerned with the human person and how they oppose fundamen-tal humanistic leadership principles. Through abductively researching an in-depth case study of a firm with a humanistic organizational culture, we gather an understanding of how humanistic leadership works. By applying a summarizing qualitative content analysis, we identify the themes, dimensions and peculiarities of humanistic leadership. Finally, we provide a graphical model of humanistic leadership, which interconnects these themes and illustrates how humanistic leaders exercise self-leadership, how they approach and interact with employees, how they arrange the organizational environment, and that they are ultimately aiming for enabling employees’ self-leadership and fostering human evolvement. Hence, this study contributes to the research fields of humanism in business and leadership and offers vast possibilities for future research to further investigate how leaders can lead in a humanistic manner.

La peau humaine est un élément singulier qui recouvre le corps et permet à chacun de bénéficier du sens du toucher. Qualifiée de tissu du corps humain, la peau est aujourd’hui soumise au même régime juridique que celui qui s’applique à l’égard du corps humain. Pourtant, si la peau est indéniablement une enveloppe qui entoure le corps et le protège, elle est également proche de la personne puisqu’elle en constitue l’apparence, renferme des éléments de son identité et contribue à son identification. Par conséquent, la peau recouvre la surface du corps et désigne aussi la personne, ce qui en fait un élément frontalier du corps et de la personne. Ainsi rattachée aux deux entités dominantes que sont la personne et le corps, la peau doit être envisagée dans une relation ternaire qui la placerait au centre des liens entretenus entre la personne et son corps. D’une part, la peau n’est pas seulement un élément du corps humain puisque la personne bénéficie d’un droit d’effectuer des choix concernant sa peau, voire de la modifier. D’autre part, la peau n’est pas seulement un élément rattaché à la personne puisqu’elle renferme le corps et en constitue une protection. Par conséquent, si ce lien entre la peau et la personne doit être mis en exergue, il doit également se conjuguer avec le lien qui existe entre la peau et le corps, afin d’assurer, non seulement une cohérence entre les différents principes juridiques qui s’appliquent alternativement à la peau en fonction de son entité de rattachement mais également, de garantir une protection effective de la peau quelle que soit cette entité de rattachement. / Human skin is a singular element that covers the body and allows everyone to benefit from the sense of touch. Described as a tissue of the human body, now the skin is subject to the same legal system enforced to the human body. However, if the skin is a protecting body shell, it is also akin to the person herself because it compose her appearence, contains elements of her identity and conduce to her identification. Therefore, if the skin covers the entire body, it also constitute the person. This makes of the skin a border element of the body and the person. Connected with this two dominant entities (person and body), the skin must be construed in a ternary relationship wich would place it in the center of the links between the person and her body. Indeed, the skin is not only an element of the human body because the person benefits from a right to make choices concerning it, even to modify it. But the skin cannot either only be an element of the person because it contains the body and constitutes a protection. However, if this link between the skin and the person must be hightlighted, it also has to merge with the link between the skin and the body to assure, on one hand, a coherence between the various legal principles alternately applied to the skin, according to its entity of pertaining, and, on the other hand, to guarantee an effective protection of the skin whatever is this entity of pertaining.

Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2016-11-25T13:30:32Z No. of bitstreams: 1 Tereza Cristina Zabala.pdf: 735010 bytes, checksum: 006884c702a8bc835d3c0ae17ab5e722 (MD5) / Made available in DSpace on 2016-11-25T13:30:32Z (GMT). No. of bitstreams: 1 Tereza Cristina Zabala.pdf: 735010 bytes, checksum: 006884c702a8bc835d3c0ae17ab5e722 (MD5) Previous issue date: 2016-11-18 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The theory of Integral Humanism developed by Jacques Maritain and assumed by the Social Doctrine of the Church and the United Nations in the Universal Declaration of Human Rights as a criterion for the dignity of the individual human person, collective and solidarity highlights the human being and their responsibilities in a solid relationship with the environment environment and nature as axis, purpose and effectiveness of sustainable development. In the current scenario of ecological crisis and the theme Development of the problem to achieve the aspect of Sustainable depends only on true solidarity mid humans and the Earth. The change is in how Jacques Maritain, in Integral Humanism recognizes and values the person starting from its creation to image and likeness of God, as a project of love and strength, able to compose a new social and environmental structure. The starting point is the concept of Integral Humanism, according to Jacques Maritain plan, whose conception of the human person gives it an Integral Development and calls for a sustainable development / A teoria do Humanismo Integral elaborada por Jacques Maritain e assumida pela Doutrina Social da Igreja e pela ONU na Declaração Universal dos Direitos Humanos como critério de dignidade da pessoa humana individual, coletiva e solidária destaca o homem e suas responsabilidades numa relação sólida com o meio ambiente e a natureza como eixo, finalidade e efetividade do desenvolvimento sustentável. No cenário atual de crise ecológica, o tema e o problema do desenvolvimento, para atingir o aspecto de sustentável, depende de uma verdadeira solidariedade entres os seres humanos e a Terra. A mudança está em como Jacques Maritain, no Humanismo Integral, reconhece e valoriza a pessoa partindo de sua criação à imagem e semelhança de Deus, como projeto de amor e solidez, capaz de compor uma nova estrutura social e ambiental. O ponto de partida é o conceito de Humanismo Integral, segundo o plano de Jacques Maritain, cuja concepção de pessoa humana lhe imprime um desenvolvimento integral e exige um desenvolvimento sustentável