Ett lagenligt sätt att förmedla väsentlig information till intressenter är genom organisationers årsredovisning. Förvaltningsberättelsen i årsredovisningen skall enligt årsredovisningslagen innehålla en rättvisande översikt över utvecklingen av företagets verksamhet, ställning och resultat för det föregående räkenskapsåret. Vidare skall förvaltningsberättelsen innehålla en prognos för den förväntade framtida utvecklingen för verksamheten. Dock har forskare som studerat sambandet mellan legitimitet och skriftliga företagspresentationer, kommit fram till att organisationer kan förfina retoriken i skriftliga dokument för att upprätthålla sin legitima ställning. Forskning visar att skriftlig manipulation är ett kraftfullt verktyg för att vidmakthålla legitimitet och vinna inflytanden hos intressenter. Vidare visar forskning att organisationer kan tillämpa ett organisatoriskt hyckleri, vilket implicerar en löskoppling mellan det organisationer redovisar och det som i praktiken genomförs. Det indikerar att organisationer kan välja vilken information som framförs i ljuset och vilken information som redovisas varsamt. Med hänsyn till att organisationer själva skall prognostisera sin framtida ställning i en förvaltningsberättelse, inbegriper det också möjligheten att konstruera presentationen av sin nutida och framtida ställning på marknaden.  Syftet med denna studie var att analysera huruvida innehållet i förvaltningsberättelser kan vara konstruerade utifrån ett legitimitetssökande syfte. Metoden för studien var en kvalitativ innehållsanalys och 30 förvaltningsberättelser från tre företag inom detaljhandeln har analyserats. Resultatet visar tendenser till att företagen konstruerar innehållet i förvaltningsberättelserna utifrån ett legitimitetssökande syfte. Detta utmärker sig genom en utpräglad retorisk optimism: företagen framhäver positiva resultat men sällan negativa. Negativa resultat rättfärdigas snarare med hjälp av retorisk optimism, eller redovisas varsamt alternativt sällan. Resultatet visar att företagen genom sin retorik framhäver att de är anpassningsbara och kan möta samhällets föränderliga krav och normer. Avslutningsvis visar resultatet tendenser till organisatoriskt hyckleri. / By using annual reports, companies can mediate essential information to the stakeholders. According to the Swedish law an administration report within annual report should include a fair overview of the development of the company’s operations, position and results for the previous financial year. It should also include a future forecast. Research have found that organizations tend to use rhetorical manipulation as a powerful tool for obtaining legitimacy. However, companies can choose what information they want to communicate and apply organizational hypocrisy, a gap between talk and actions. Through the administration report, the company can construct the presentation of their position on the market, both today and for the future.  The purpose of this study was to analyze whether the content of administration reports could be constructed for a legitimacy-seeking purpose. The method of the study was a qualitative content analysis and included thirty administration reports from three different retail companies. The result shows tendencies that the company’s construct the content in their administration reports through a rhetorical optimism: the companies highlight the positive results but rarely the negative aspects. Instead, the negative results are justified by the rhetorical optimism. However, the result shows that there is a desire, through the company’s rhetoric, to become a company that is adaptable and can face the society’s changing demands and norms. The results show tendencies for using organizational hypocrisy.

A igualdade é um tema que interessa aos Direitos Humanos e às diversas áreas do conhecimento. Não podemos pensar a igualdade por um viés poético (como um ideal ou uma utopia) ou hipócrita (interpretado com máscaras e sem observar a realidade social). Os seres humanos têm igual valor e igual dignidade, pois, possuem traços comuns e sobre esta igualdade não podemos duvidar. Contudo, não há como negar a existência das desigualdades, diferenças e distinções por fatores econômicos, sociais, culturais e meritocráticos. Reconhecer a diversidade e as peculiaridades de cada ser humano como algo positivo é primordial para afastar a discriminação negativa. Padrões preconcebidos geram discriminação e preconceito, assim como comparações entre seres humanos e entre leis e normas também geram padrões, modelos, dogmas e paradigmas que distorcem o sistema jurídico e as inter-relações entre indivíduos e grupos. O direito a ser diferente por se sentir diferente e único, e ser o que verdadeiramente é e pensa (e que não deseja viver sob a égide de uma igualdade hipócrita e poética, que gera mais preconceito e que não vê a realidade), nasce e se fundamenta através do direito ao respeito e às escolhas, que nos é retirado pelo desejo normativo e pelo interesse dos ditos iguais. Pertencer ou não a um grupo, deve ser um direito e uma escolha de cada ser humano. Impor pertencimento é o que, muitas vezes, o Direito deseja, mas não enxergar que há seres que não querem ou não se enquadram em nenhum critério de qualquer grupo, é que não podemos aceitar. Não é possível pensar ainda em um direito à indiferença, ou seja, o afastamento do reconhecimento do diferente acreditando em uma igualdade universal sem observar as peculiaridades, singularidades e a própria diversidade. Esta é a ilusão de um igualitarismo universalista que gera sofrimento por sufocar os anseios e as escolhas de cada ser. O desejo por maquiar a realidade e ter apenas aparência para ser visível e aceito socialmente, gera conflitos e distorções na própria identidade. O autoconhecimento, a autoestima e o autorrespeito são fundamentais para estabelecer uma identidade forte e protegida de qualquer tentativa ou imposição de um comportamento social que retire a liberdade de ser e o livre arbítrio. Os contrastes econômicos e sociais são fatores que influenciam todo o estudo sobre igualdade e diferença e a hipocrisia de suas definições. Precisamos ter a mesma igualdade de oportunidades e de condições. Não podemos acreditar mais que as normas advindas pelo princípio da igualdade, foram feitas para serem efetivadas e exercidas. O Direito, seu discurso, o positivismo e as consequentes hipocrisias jurídicas e poesias na lei, devem ser repensados com urgência. Contorcionismos interpretativos sobre a igualdade e diferença não geram efetividade, não garantem os direitos fundamentais constitucionais e nem reforçam os princípios e mandamentos de Direitos Humanos. Exercer a cidadania e efetivar a democracia é respeitar as escolhas e o direito de cada um, seja como indivíduo ou grupo; é reconhecer as diferenças e possibilitar a conquista e exercício de direitos por todos. / Equality is a theme that concerns Human Rights as well as various other areas of knowledge. We cannot think about equality with poetic bias (treating equality as an ideal or utopia) nor can we think about it with hypocritical bias (equality interpreted in a veiled manner, without taking social realities into account). All human beings have equal value, equal dignity and therefore, share common traits. We cannot deny this equality. However, there is no way of denying the existence of inequalities, differences and distinctions through economic, social, cultural and meritocratic factors. Recognizing the diversity and peculiarities of each individual human being as something positive is paramount, as a means of moving away from negative discrimination. Preconceived standard lead to discrimination and prejudice, as do comparisons between laws and standard, and human beings, as this also creates patterns, models, dogmas and paradigms that distort the legal system and the inter-relationships between individuals and groups. The right to be different by feeling different and unique, and being what you truly are and believe (and not living under the aegis of a hypocritical and poetic equality, which creates more prejudice and does not face reality), is borne from and based on the right to respect and the right to have choices, which is withdrawn by the normative desire and interest of the so-called \"equals\". Belonging or not belonging to a group should be a right and choice for every human being. Very often, the Law seeks to impose a sense of belonging on the people, but we cannot accept that it does not see that there are human beings who do not want to or do not fall into any criteria of any group. It is still not possible to think of a right to indifference, i.e., the withdrawal of the recognition of what is different believing in a universal equality without observing peculiarities, singularities and diversity itself. This is the illusion of a universalistic egalitarianism which leads to suffering by stifling the aspirations and choices of each person. The desire to conceal reality and only have the appearance of being socially visible and socially accepted creates conflicts and distortions in their own identity. Self-knowledge, self-esteem and self-respect are fundamental to establishing a strong identity and protecting any attempt or imposition of a social behavior that removes freedom of being and of free will. Economic and social contrasts are factors that influence the entire study of equality and difference and the hypocrisy of its definitions. We need to have the same equality of opportunities and conditions. We cannot go on believing that the standard derived from the Principle of Equality were made to be enforced and exercised. The Law, its speech, positivism and the consequent legal hypocrisies and poeticisms in the law, should be rethought with urgency. The Interpretative Contortionisms on equality and difference do not lead to effectiveness, do not guarantee constitutional and fundamental rights, nor do they reinforce the principles and commandments of Human Rights. To exercise citizenship and implement democracy means to respect the choices and rights of each person, either as an individual or group which means recognizing differences as a means of making the conquest and the exercise of rights, something for everyone.

Situated within the context of college students’ excessive drinking behaviors, the current study drew from dissonance theory, self-consistency theory, and hypocrisy induction methodology to evaluate the utility of the Communication Theory of Identity within persuasive health message design. Specifically, it examined whether hypocrisy induction manipulations that focused participants on salient identity layers made them mindful of corresponding identity gaps, which in turn caused them to experience cognitive dissonance that they sought to resolve by reporting intentions to change their excessive drinking behavior. Participants (N = 279) completed an online experiment in which they were randomly assigned either to one of four treatment conditions (i.e., traditional hypocrisy, personal-enacted identity gap hypocrisy, relational-enacted identity gap hypocrisy, communal-enacted identity gap hypocrisy) or one control condition. When compared to those in the control condition, participants in the personal-enacted and communal-enacted identity gap hypocrisy conditions reported significantly lower future intentions to engage in excessive drinking. There were no significant differences across conditions, however, in terms of identity gap magnitude or level of cognitive dissonance. These findings are noteworthy, considering that identity gap magnitude was significantly positively related to levels of cognitive dissonance and significantly negatively related to future intentions to engage in excessive drinking. Analyses also explored potential moderating variables in this process, finding that issue involvement moderated the relationship between level of cognitive dissonance and future intentions to engage in excessive drinking, such that intentions were lowest when cognitive dissonance was high and issue involvement was low. Finally, analyses indicated that there was a significant association between experimental condition and level of state reactance, such that participants in the personal-enacted identity gap hypocrisy condition experienced significantly lower levels of state reactance than participants in other conditions. Moreover, there was a significant positive relationship between identity gap magnitude and level of state reactance. The theoretical and contextual implications of these results are discussed. Namely, these results affirm that making message recipients mindful of identity gaps can be a viable persuasive health message design strategy; however, they also suggest that more research is needed to understand how best to make message recipients mindful of identity gaps and how best to integrate identity gaps into persuasive health messages.

Ethical breaches in many organizations can be traced to failures in ethical leadership, which undermine trust. If a leader's ethical behavior in their private life and settings is perceived as influencing workplace ethics, it may in turn affect organizational trust levels and the development of trust. A quantitative study based on the social learning and moral theory was conducted to determine whether a difference exists between a leader's self-perceptions of their ethical behaviors inside and outside of the workplace, and whether it affects their perceived personal trustworthiness. Participants' (N = 94) scores on work and nonwork versions of the ethical leadership scale were compared using a paired-samples t test, which determined no significant differences in their ethical behaviors inside and outside of the workplace. Then multiple regression analyses were conducted, which indicated that the model containing both independent variables regarding ethical behavior inside and outside the workplace significantly predicted changes in the dependent variable personal trustworthiness: F (7, 86) = 6.025, p < .001. The model explained 27% of the variance in personal trustworthiness. The model also significantly predicted changes in scores related to propensity to trust; F (10, 83) = 3.692, p < .001. The model explained 23% of the variance in propensity to trust. This research will aid leaders in understanding more about the perception of their own ethics and how this plays into the cultivation of trust. It also has implications that may influence leadership among all types of work environs, including government organizations and industry.

La communication engageante et le paradigme de l’hypocrisie sont deux modèles d’action visant le passage à l’acte. Malgré une forte adhésion à la « norme écologique », les individus ne l’appliquent pas toujours dans leur quotidien. Les objectifs de ce travail de recherche sont à la fois théoriques et appliqués. Sur le plan théorique, nous comparons l’applicabilité et l’efficacité des deux modèles d’action, en précisant les conditions les plus favorables à leur utilisation. Nous examinons en particulier le rôle de la persuasion dans la communication engageante et les facteurs permettant d’observer un changement de comportement dans le cadre du paradigme de l’hypocrisie. Sur le plan appliqué, nous visons à informer les professionnels de l’environnement des procédures appropriées pour provoquer le changement de comportement.Huit expérimentations sont présentées pour répondre à ces objectifs. Elles visent différents types de comportements à travers des protocoles divers (mis en place en laboratoire et sur le terrain). Nous mesurons des intentions comportementales, des engagements comportementaux et des comportements auprès d’échantillons d’étudiants et de la population française en général (N = 812). Nos résultats montrent que ces modèles proposent des procédures efficaces pour modifier les comportements, et également qu’elles ne sont pas toutes adaptées à tous les contextes. Nous soulignons la stabilité des effets des procédures engageantes sur les comportements. Nous proposons un outil permettant de sélectionner la procédure à privilégier en fonction du contexte de l’intervention. Nous discutons les apports théoriques et appliqués de ce travail au vu des éléments présentés en introduction. / Binding communication and the hypocrisy paradigm are two strategies promoting environmental behaviours. Despite a high adherence to the “ecological norm”, people do not actually apply it in their everyday life. Our research objectives are theoretical and applied ones. On the theoretical level, we compare the applicability and efficiency of the two models and state the most favourable conditions for their use. We examine in particular the role of persuasion in binding communication and the conditions favourable to observe a behavioural change in the hypocrisy paradigm. On a practical level, we aim at informing the professionals about the appropriate procedures they can use to encourage behavioural change.Eight experimental studies are presented in order to meet these objectives. They aim at different types of behaviour through different types of protocols (in or outside the lab). We measure behavioural intentions, behavioural commitment and behaviours among samples of students and general French population (N = 812). Our results show that some of these procedures are effective in inducing behavioural change. However there are not all appropriate to every context. We highlight the efficiency of the committing procedures on behaviours. We put forward a tool to permit the selection of the best procedure according to the context in which the intervention occurs. We conclude by discussing the theoretical and applied contributions of this investigation.

SyfteStudiens övergripande syfte är att öka förståelsen för hur millenialer som en managementidé inverkar på organisationers rekrytering. MetodStudien tillämpar en kvalitativ forskningsansats med ett abduktivt tillvägagångssätt där totalt åtta semistrukturerade intervjuer genomfördes med ledare inom organisationer.   Diskussion &amp; slutsatsOrganisationer tror att en anpassning till dagens unga människor, millenialer, anses vara en lösning. Organisationer framstår som legitima och nytänkande när de är först med att följa idéen om millenialerna, men i slutändan följer inte organisationerna sina egna satta bestämmelser - det som sägs och det som görs stämmer inte överens vilket är följden av en särkoppling mellan prat och agerande. Slutsatsen av denna studie är att millenialer fungerar som en managementidé och att detta kan leda till organisatoriskt hyckleri genom särkoppling i strävan att uppnå legitimitet.   Förslag på fortsatt forskningDet denna studie lämnar till vidare forskning är hur de positiva effekterna av millenialer som managementidé överförs till praktiken.   Uppsatsens bidragUppsatsens teoretiska bidrag är att millenialer uppfattas som en managementidé och att detta genom särkoppling leder till organisatoriskt hyckleri. Uppsatsens praktiska bidrag är att millenialerna inte är lösningen på alla organisatoriska problem och därmed kan organisationer lägga tid och resurser på att uppnå organisatoriska mål. Nyckelord: Millenialer, managementidéer, organisatoriskt hyckleri, särkoppling, legitimitet / AimThe overall aim of the study is to increase understanding of how millennials as a management idea affect organizational recruitment.   MethodThe study applies a qualitative research effort with an abductive approach where a total of eight semi structured interviews were conducted with leaders in organizations.   Discussion &amp; conclusionsOrganizations believe that adaptation to today's young people, millennials, is considered a solution. Organizations appear to be legitimate and innovative when they are first to follow the idea of the millennials, but ultimately, the organizations do not follow their own set-up rules - what is said and what is being done is not in agreement. The conclusion of this study is that millennials serve as a management fad and that this lead to organizational hypocrisy through de-coupling in the quest for legitimacy.   Suggestions for future researchFor further research this study leaves how the positive effects of millennials as a management fad are transferred to practice.   Contribution of the thesisThe theoretical contribution of this essay is that millennials are perceived as a management fad and that this leads to organizational hypocrisy through de-coupling. The practical contribution of the essay is that the millennials are not the solution to all organizational problems, and organizations should therefore put time and resources in achieving organizational goals. Key words: Millennials, management fads, organizational hypocrisy, de-coupling, legitimacy.

Fundação Cearense de Apoio ao Desenvolvimento Cientifico e Tecnológico / O objetivo desta tese é o de propor uma via de interpretação e significação possível ao problema ético-estético ou ético-poi&#275;tico da criação de si a partir da formulação de um conceito de hipocrisia. A partir de um espectro de análises acerca das práticas de engano, compõe-se um cenário inicial na forma de prolegômenos, nos quais se esboça uma distinção entre hipocrisia e autoengano, sob dois registros: formal, com a distinção de perspectivas entre enganar e ser enganado, com base no reconhecimento do engano; e processual, onde a hipocrisia, como incorporação intencional de personagens, distingue-se do autoengano como processo não reconhecido de incorporação de crenças. O primeiro capítulo dedica-se a compreender como as práticas de engano e a hipocrisia vêm a se tornar um problema moral. Remontando o problema aos gregos, abrem-se, para além dessa condenação, vias para uma reavaliação das formas de inteligência astuciosa nomeada por mêtis. No segundo capítulo, procura-se elaborar um conceito de hipocrisia como significação ao problema ético e estético da criação de si. A oposição entre as formas éticas da amizade e da lisonja, tendo em comum a atenção ao kairós, o tempo oportuno, é o mote para se pensar duas formas de discurso: o retórico, comandado pela mêtis, e o filosófico, pautado pela parr&#275;sía; e para se propor uma forma de cuidado de si distinta da que é constituída pelo discurso parr&#275;siástico e vertida em &#7703;thos pela ásk&#275;sis. Tal seria a criação de si pela atenção aos acasos e instintos e teria como modelo o trabalho de incorporação e manejo artístico próprio à arte do ator. Daí emerge o conceito de hipocrisia como: arte de interpretar um saber da dóxa pela mestria do kairós, e de configurá-lo pela mím&#275;sis de modo a criar a si como autor e obra de si mesmo. No terceiro capítulo, com enfoque interpretativo, toma-se esse conceito de hipocrisia como fio condutor para uma articulação entre três aspectos do pensamento de Nietzsche: i) a compreensão extramoral acerca das práticas de engano, tendo a vontade de aparência como aquilo que lhes subjaz; ii) a perspectiva epistêmica de processos sem sujeito, tendo as noções de máscara e interpretação como mote para se pensar a hipocrisia como um manuseio ou manejo artístico visando à criação de um eu hipócrita; e iii) a proposta ético-estética de criação de si e constituição de um caráter, onde a hipocrisia poderia ser compreendida como uma ética-estética do espírito livre, que pela incessante troca de papéis, cria a si como obra de arte e se torna o que é. / The aim of this thesis is to propose a way of interpreting and a possible meaning to the ethical-aesthetical or ethical- poi&#275;thical problem of self-creating by formulating a concept of hypocrisy. From a spectrum of analysis about the deceiting practices, it is built an initial scenario in the form of prolegomena, which outlines a distinction between hypocrisy and self-deception, under two biases: formal, with the distinction of perspectives between deceiving and being deceived, based on the recognition of the deceiving; and processual, where the hypocrisy, as an intentional incorporation of characters, stands of self-deceiving, as an unrecognized process of incorporating beliefs. The first chapter is dedicated to understanding how the practice of deceit and hypocrisy happen to become moral issues. Dating back the problem to the Greeks, beyond that condemnation, it is opened pathways to a reassessment of the forms of cunning intelligence named mêtis. The second chapter aims at drawing up a concept of hypocrisy as a meaning to the ethical-aesthetical problem of self-creation. The opposition between the ethical forms of: friendship and flattery, having in common the attention to kairós, the right time, is the motto to consider two forms of discourse: the rhetorical, ruled by mêtis, and the philosophical, guided by parr&#275;sía; and to propose a kind of care of the self, distinct from that which is constituted by the parr&#275;siástic speech and poured into &#7703;thos by the ásk&#275;sis. That would be the self-creation by attempting to hazards and instincts, and it would have the work of incorporation and artistic handling due to the art of the actor as reference. Here emerges the concept of hypocrisy as the art of interpreting a knowledgement from dóxa by the mastery of kairós, and setting it by mím&#275;sis in order to creat itself as author and piece of art of self. In the third chapter, in an interpretive approach, that concept is token as leitmotif for a linkage between three aspects of Nietzsches thought: i) the extramoral understanding about deceiving practices, having the will to appearing what underlies them; ii) the epistemic perspective of processes without subject, taking the concepts of mask and interpretation to consider hypocrisy as an artistic handling aiming at creating a hypocrite self; and iii) the ethical-aesthetical proposal of self-creating and establishment of a character, where the hypocrisy could be understood as an ethics-aesthetics of the free spirit, which by the incessant changing of roles, creates itself as a piece of art and becomes what he is.

Fundação Cearense de Apoio ao Desenvolvimento Cientifico e Tecnológico / O objetivo desta tese é o de propor uma via de interpretação e significação possível ao problema ético-estético ou ético-poi&#275;tico da criação de si a partir da formulação de um conceito de hipocrisia. A partir de um espectro de análises acerca das práticas de engano, compõe-se um cenário inicial na forma de prolegômenos, nos quais se esboça uma distinção entre hipocrisia e autoengano, sob dois registros: formal, com a distinção de perspectivas entre enganar e ser enganado, com base no reconhecimento do engano; e processual, onde a hipocrisia, como incorporação intencional de personagens, distingue-se do autoengano como processo não reconhecido de incorporação de crenças. O primeiro capítulo dedica-se a compreender como as práticas de engano e a hipocrisia vêm a se tornar um problema moral. Remontando o problema aos gregos, abrem-se, para além dessa condenação, vias para uma reavaliação das formas de inteligência astuciosa nomeada por mêtis. No segundo capítulo, procura-se elaborar um conceito de hipocrisia como significação ao problema ético e estético da criação de si. A oposição entre as formas éticas da amizade e da lisonja, tendo em comum a atenção ao kairós, o tempo oportuno, é o mote para se pensar duas formas de discurso: o retórico, comandado pela mêtis, e o filosófico, pautado pela parr&#275;sía; e para se propor uma forma de cuidado de si distinta da que é constituída pelo discurso parr&#275;siástico e vertida em &#7703;thos pela ásk&#275;sis. Tal seria a criação de si pela atenção aos acasos e instintos e teria como modelo o trabalho de incorporação e manejo artístico próprio à arte do ator. Daí emerge o conceito de hipocrisia como: arte de interpretar um saber da dóxa pela mestria do kairós, e de configurá-lo pela mím&#275;sis de modo a criar a si como autor e obra de si mesmo. No terceiro capítulo, com enfoque interpretativo, toma-se esse conceito de hipocrisia como fio condutor para uma articulação entre três aspectos do pensamento de Nietzsche: i) a compreensão extramoral acerca das práticas de engano, tendo a vontade de aparência como aquilo que lhes subjaz; ii) a perspectiva epistêmica de processos sem sujeito, tendo as noções de máscara e interpretação como mote para se pensar a hipocrisia como um manuseio ou manejo artístico visando à criação de um eu hipócrita; e iii) a proposta ético-estética de criação de si e constituição de um caráter, onde a hipocrisia poderia ser compreendida como uma ética-estética do espírito livre, que pela incessante troca de papéis, cria a si como obra de arte e se torna o que é. / The aim of this thesis is to propose a way of interpreting and a possible meaning to the ethical-aesthetical or ethical- poi&#275;thical problem of self-creating by formulating a concept of hypocrisy. From a spectrum of analysis about the deceiting practices, it is built an initial scenario in the form of prolegomena, which outlines a distinction between hypocrisy and self-deception, under two biases: formal, with the distinction of perspectives between deceiving and being deceived, based on the recognition of the deceiving; and processual, where the hypocrisy, as an intentional incorporation of characters, stands of self-deceiving, as an unrecognized process of incorporating beliefs. The first chapter is dedicated to understanding how the practice of deceit and hypocrisy happen to become moral issues. Dating back the problem to the Greeks, beyond that condemnation, it is opened pathways to a reassessment of the forms of cunning intelligence named mêtis. The second chapter aims at drawing up a concept of hypocrisy as a meaning to the ethical-aesthetical problem of self-creation. The opposition between the ethical forms of: friendship and flattery, having in common the attention to kairós, the right time, is the motto to consider two forms of discourse: the rhetorical, ruled by mêtis, and the philosophical, guided by parr&#275;sía; and to propose a kind of care of the self, distinct from that which is constituted by the parr&#275;siástic speech and poured into &#7703;thos by the ásk&#275;sis. That would be the self-creation by attempting to hazards and instincts, and it would have the work of incorporation and artistic handling due to the art of the actor as reference. Here emerges the concept of hypocrisy as the art of interpreting a knowledgement from dóxa by the mastery of kairós, and setting it by mím&#275;sis in order to creat itself as author and piece of art of self. In the third chapter, in an interpretive approach, that concept is token as leitmotif for a linkage between three aspects of Nietzsches thought: i) the extramoral understanding about deceiving practices, having the will to appearing what underlies them; ii) the epistemic perspective of processes without subject, taking the concepts of mask and interpretation to consider hypocrisy as an artistic handling aiming at creating a hypocrite self; and iii) the ethical-aesthetical proposal of self-creating and establishment of a character, where the hypocrisy could be understood as an ethics-aesthetics of the free spirit, which by the incessant changing of roles, creates itself as a piece of art and becomes what he is.

abstract: This study investigates the presence of a dual identity defendant, and how sharing an in-group can create a judgment bias. A sample of 256 participants was used to test whether there was a relationship between judgment punitiveness, perceptions of shared identity, hypocrisy and the social identities (religion and sexual orientation) of the participants and a defendant charges with a sexual offence. Results suggest that Christian participants selected more punitive outcomes for the defendant compared to non-Christian participants. Further, participants were more punitive when the defendant was gay compared to when the defendant was heterosexual. Also, when the defendant was straight there was a stronger feeling of similarity between the participants and defendant compared to when the defendant was gay, and non-Christian participants had a stronger feeling of closeness to the defendant compared to Christian participants. There was a significant interaction found, suggesting that when the defendant was Christian and gay he was seen as more hypocritical compared to when he was Christian and straight; there was no interaction when the defendant was not Christian. These findings should aid in future research and a better understanding of how dual identity defendants are perceived in the courtroom. / Dissertation/Thesis / M.S. Psychology 2014

[pt] Esta dissertação propõe tratar de Jean-Jacques Rousseau com o objetivo de chamar a atenção para a maneira como ele peculiarmente constrói sua crítica ao Iluminismo a partir da idéia de que este se constitui como um movimento histórico, cuja noção de progresso e aperfeiçoamento das ciências, das letras e das artes acentuou ainda mais o processo de corrupção iniciado com a inserção do homem na história. E é exatamente no primeiro Discurso, na Carta a D´Alembert e nas Confissões que Rousseau - fazendo uso de um filosofar crítico distinto da sutileza erudita dos philosophes - explicitamente rompe com os representantes franceses do século XVIII naquilo que eles têm de mais degenerado - a faculdade do amour-propre. Embora este atributo seja indispensável à vida em sociedade, o genebrino condena o caráter exagerado e desfigurado que ele assume entre os enciclopedistas, a ponto de transformar-se no vício da hipocrisia. Sua preocupação em denunciá-lo conduz ao entendimento de que, além de ser um problema historicamente situado, também é um vício contra o qual a virtude da sinceridade, própria da natureza humana, opõe-se. Daí Rousseau considerar-se, além de crítico do Iluminismo, um autocrítico em relação a também ser, contrariamente às suas convicções, um philosophe. E é através de um exercício confessional que ele coloca em prática uma ética da sinceridade capaz de revelar o homem natural que se encontra escondido atrás da máscara da hipocrisia. O contexto do Iluminismo, enquanto convenção e artifício, é incapaz de revelar a identidade original de cada ser humano. Por isso o genebrino apresenta-se como o responsável por idealizar o contexto moral que deverá supri-lo. E a idéia de moralidade passa a ser expressiva para o entendimento da sua disputa com o partido das luzes. Desta forma, a dissertação também investiga como ele funda nestas três obras um novo homem e uma nova sociedade a partir de uma moral exemplar guiada pelos ditames de uma consciência sinceramente virtuosa. / [en] This research aims at Jean-Jacques Rousseau and has the objective of calling attention to the way he peculiarly constructs his critique of Enlightenment from the idea that it is constituted as a historical movement whose notion of progress and improvement of the sciences, the letters and the arts enhanced even more the process of corruption initiated with man´s insertion in history. It is exactly in the first Discourse, in the Letter to D Alembert and in the Confessions that Rousseau - making use of a critical philosophy which differs from the erudite subtlety of the philosophes - explicitaly breaks with the french members of 18th century about the worst they have - the faculty of amour-propre. Although this attribute is indispensable to the life in society, the genevan objects to the exaggerated and disfigured character that it takes on among the encyclopedists, to the point of turning into the vice of hypocrisy. His preocupation in demonstrating against this vice leads to the understanding that, besides being a historically situated problem, it is also a vice against which the virtue of sincerity, innate in the human nature, is opposed to. That is why Rousseau considers himself, besides a critic of the Enlightenment, a self- critic in relation to also being, in contradiction with his inclinations, a philosophe. It is through a confessional exercise that he places in evidence an ethic of sincerity capable of revealing the natural man who is hidden behind the mask of hypocrisy. The context of the Enlightenment, as a convention and an artifice, is incapable of revealing the original identity of each human being. That is why the genevan presents himself as the responsible for idealizing the moral context that will supply it. And the idea of morality becomes expressive to the understanding of his dispute with the enlightened party. Therefore, this research also investigates how Rousseau founds in these three texts a new man and a new society from a remarkable moral guided by the dictates of a sincerely virtuous conscience.