One of the more popular areas of study in recent times is public opinion research, in the context of prisons, punishment, and other penal practices. Some of the most notable Canadian literature on this topic was published during the Harper era government, which further transitioned Canada into an increasingly neoliberal society. The gap that can be identified from this literature is that the relationship between politicians and members of the public is the central focus, despite the public not being a monolith of morality, and the obvious reality that there are many social actors who have a stake in punishment and penal practices in Canada. This research analyzed punishment discourses in Canada using the transfer of Terri-Lynne McClintic in 2018 from a medium security penitentiary, to a medium-minimum security Indigenous healing lodge as its case study. Didier Fassin’s moral economy was used to frame this research, combined with a set of three analytical tools; Evelien Tonken’s citizenship regime, Arlie Russel Hochschild’s framing rules and feeling rules, and Jonathan Haidt’s moral emotion families. These concepts were used to make sense of the complex emotions and values that circulate within a moral economy. In order to examine Canada’s moral economy of punishment, 13 news media sources, 4 online comment threads, and 6 Hansard Transcripts were collected and analysed. This research demonstrates how the moral economy of punishment that citizens participate in is actively influenced by neoliberal governance and economics.

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The study investigated the degree to which the personal values, morals, or ethics of educational leaders enter into their decision making processes. A review of the literature suggests that leadership preparation programs for educators do not adequately equip aspiring administrators for the ethical challenges in a global society. The scholarship of John Dewey and Donald Willower in the field of educational leadership laid the groundwork for the dual methodology pilot study conducted with high school administrators and retired superintendents. Retired division superintendents from Virginia were interviewed to yield a database of thematic strands for developing ethical construct statements. Demographic data was collected in the first portion of the survey. In the second portion of the instrument, respondents indicated strength of relevance for each of twenty valuation statements applied to each of the four ethical scenarios. The third section ended by respondents assigning one of four value labels to each of the ethical scenarios. Implications for further research include early administration to members of new leadership preparation cohorts for comparison at program completion. / Ed. D.

Made available in DSpace on 2015-03-04T21:02:09Z (GMT). No. of bitstreams: 0 Previous issue date: 27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Propomo-nos a apresentar nesta pesquisa uma exposição acerca da moral preconizada por Nietzsche. Nietzsche faz uma profunda crítica à moral ocidental platônico-judaico-cristã, pois, segundo ele, o ocidente vive uma moral castradora, que oprime as forças instintivas e naturais da vida. Esta é a moral dos fracos, dos ressentidos, uma moral que impede o homem de alcançar o seu desenvolvimento pleno e realizar ao máximo suas potencialidades. Em contrapartida, Nietzsche apresenta a moral que expressa o otimismo pelas forças vitais do homem, forças essas que animam e impelem-no a alçar o supremo brilho e potência próprios do homem. Em torno dessa concepção procuramos apresentar em que aspectos a moral ocidental oprime a expansão da vida? Qual é a origem do estado depressivo e da fraqueza de vontade que estão presentes em nossa cultura? Apontando como possível resposta a indicação nietzscheana de que a decadência do ocidente está na repressão das forças instintos e naturais do homem; por outro lado, buscamos explora

The rapidly evolving biosciences increasingly rely on the analysis, manipulation and reproduction of the human body. In the health setting, novel biotechnologies offer new methods/avenues for the investigation of wellbeing and the treatment of illness, but they do not just expand the clinician’s toolbox, they increase the very scope of her work. By offering new (and formerly invisible) measures for health, they have created new categories of illhealth (ie: expanding the ways in which humans can be classified as abnormal, unhealthy, or diseased). In doing so, they contain huge marginalising potential. And they are evolving at a pace that the law cannot match. Given this, important questions arise such as: What institutions are acting in this field and what is guiding them? How is health-related research being encouraged and regulated? How does the human subject figure in the bioeconomy? What values are we claiming and vindicating under existing regulatory regimes? What values ought we be emphasising bearing in mind social needs and individual rights? The body of work that forms this submission represents five years of socio-legal research and evolving thought on the topic of how values inform the law and are operationalised through the law and legal institutions. While the publications relied on are diverse, they all pursue small facets of this value inquiry. The first theme addressed – international values and actors – is composed of three papers which explore broad internationally shared values claimed in legal instruments such as the Universal Declaration on the Human Genome and Human Rights and the Universal Declaration on Bioethics and Human Rights, and institutions such as UNESCO and the EPO. A range of values emerge from these. Papers under the second theme – human participation in health research – explore how we access and use the human body in the modern biosociety/bioeconomy, and how we might better encourage subject participation in, and equitable benefit from, the biomedical research setting. Focusing on population biobanking, it assesses who has rights in the body and what those rights are, and how the existing environment interacts with our claimed values. Papers under the third theme – encouraging stem cell research in Argentina – explore governance instruments and their significance for realising claimed or desired values. These papers are informed by original empirical work conducted in Argentina over a 24-month period during which the Argentine government grappled with the realities of the new biosociety and the (perceived) need to facilitate bioscience research and medical treatment using human tissue. While these papers represent only part of the scholarship deriving from this project, they deploy new evidence on the existing environment and the way forward in that jurisdiction. As argued in the Critical Review, these publications form a broadly coherent and farranging body of interdisciplinary work which persistently questions the link between law and values and how we govern modern bioscience. While there are necessarily descriptive elements, the whole is critically analytical and normatively suggestive. In addition to summarising the aims, objectives, methodology, results and conclusions of these works, and indicating how they form a coherent body of work, the Critical Review goes further. Drawing on evolving thinking and recent scholarship, it argues for a regime less reliant on instruments and more reliant on expert institutions informed by, and charged with protecting, socio-moral values informed by the human rights paradigm.

This study analyzes the themes of victimization and self-sacrifice as they appear in the life and works of Oscar Wilde. "Victimization" is defined as an instance in which one character disregards, damages, or destroys another's well-being; "self-sacrifice" is an instance in which one character acts to his own detriment in order to help another or through dedication to a cause or belief. Chapter I discusses the way in which these concepts affected Wilde's personal life. Chapters II-VI discuss their inclusion in his romantic/decadent dramas, social comedies, various stories and tales, novel, and final poem; and Chapter VII concludes by demonstrating the overall tone of charitable morality that these two themes create in Wilde's work as a whole.

No primeiro capítulo do Discurso sobre a desigualdade, Rousseau define a natureza como ordem; no segundo, a história é por ele definida como desordem a se consubstanciar em movimento de degeneração concernente aos costumes e à moralidade; dessa forma, a antropologia fornece uma norma que permite julgar os homens e as instituições humanas em função de um afastamento maior ou menor, de uma degradação maior ou menor, perante o original prescrito pela natureza; ademais, a antropologia fornece à política o modelo a ser imitado pelo legislador, que, por meio de uma arte aperfeiçoada, tentará repor uma ordem e evitar a degeneração da espécie humana e de suas instituições. Se a queda na história é uma questão de costumes, evitar a queda também o é, porquanto o legislador não consuma sua obra senão por meio da ação sobre os costumes, de que decorre uma imbricação entre costumes e política na obra de Rousseau. / On the first chapter of A Discourse on the Origin of Inequality, Rousseau defines nature as order; on the second, history is defined as disorder, meaning a progressively degenerative movement regarding customs and morals; anthropology thus provides a norm that allows men and their institutions to be judged depending on the extent of the corruption experienced concerning the original mankind; moreover, anthropology provides the model to be emulated by the legislator, who, by means of his superior, improved art, will try to restore order by avoiding the degeneration both of mankind and its institutions. If decay in history is a matter of customs, avoiding it is nothing but the same, since the legislator does not finish his work but through acting on customs, from what can be concluded that morals and politics are deeply intertwined in Rousseau\'s political thought.

O presente trabalho procura entender como Anthony Ashley Cooper (o Terceiro Conde de Shaftesbury) concebeu a noção de caráter moderno a partir da análise de alguns elementos de sua filosofia, a saber: a relação entre o gênero humano e a natureza, a formação da identidade individual e a de uma época, o vínculo entre a questão da escritura e a atividade filosófica. Cada um dos três capítulos de nosso estudo foi dedicado (respectivamente) a um desses assuntos. Tendo como base Os moralistas, a Investigação sobre a virtude e a Carta sobre o entusiasmo, o primeiro capítulo busca examinar o vínculo que Shaftesbury estabelece entre o homem e o sistema da natureza, ou seja: como o gênero humano se relaciona com o universo e qual é o seu papel no interior do mundo natural. A partir da idéia shaftesburiana de solilóquio (exposta no texto que leva o mesmo nome: Solilóquio ou conselho a um autor), o segundo capítulo procura compreender como o filósofo inglês pensa o liame entre o que ele mesmo denomina processo de personificação e o surgimento das artes, da filosofia e da identidade de uma época. Por fim, o terceiro capítulo visa mostrar que a questão da polidez e do aprimoramento do gosto não apenas foi um dos principais temas da obra do filósofo inglês, como também está intimamente ligada à sua concepção de filosofia. / The object of this thesis is the philosophy of Anthony Ashley Cooper, third earl of Shaftesbury, and more specifically the conception it presents of a modern character. Shaftesbury\'s understanding of modernity in philosophical terms is present in at least three of the main themes of his philosophy: the relation between mankind and nature, the formation of the individual character as a component of the character of the times, the bounds that tie philosophical reflection to the art of writing. The first chapter of the thesis examines Shaftesbury understanding of man\'s role in the natural world, or the relations between mankind as a species and nature as a system. The focus is on The moralists, a philosophical rhapsody, An inquiry concerning virtue or merit and A letter of enthusiasm. The second chapter deals with the text of Soliloquy, or advice to an author, in order to show how Shaftesbury conceives the process of personification as the precondition for the rising of the arts (including philosophy) which in turn are taken as the defining element of the character of the times. The third chapter shows that politeness and the refinement of taste, far from being mere motifs of fashion, are understood by Shaftesbury as philosophical topics of major importance. The focus here is on the texts of the Miscellaneous reflections and of Plastics.

NA cidade de Deus, Agostinho apresenta ambivalente concepção de política, pois a política adquire ou positividade ou negatividade conforme a identidade ou a contradição de uma civitas ou res publica consigo mesma. Mais precisamente, a cidade celeste, que guarda dois modos de existência, um na história, outro na eternidade, conquista progressivamente identidade na medida em que na história há processo coerente dela em direção a seu modo de existência por excelência, na eternidade; já a cidade terrena existe na história em contradição e conflito, ao tornar-se escrava da própria libido de dominação, de maneira que sua história é de progressiva danação e perda de ser. Uma cidade guarda, pois, estatuto político a despeito de sua orientação ou de sua desorientação moral. Além do mais, o fundamento da política agostiniana não é nem a natureza, nem a razão. Assim, em declarada ruptura com a reflexão política ciceroniana, Agostinho empreende uma desnaturalização da política e fundamenta-a em certo conceito de vontade. Nosso propósito será investigar os traços do voluntarismo político agostiniano por meio da gênese, aqui denominada exórdio, do modo de existência histórico de ambas as cidades. / In the City of God, Augustine shows an ambivalent conception of politics, because the politics acquires positivity or negativity according to the identity or contradiction of a civitas or res publica with itself. More precisely, the celestial city, which has two modes of existence, one in the history, other in the eternity, progressively conquers identity as in history succeeds a coherent process towards its genuine mode of existence, in eternity. On the other hand, the earthly city exists in the history in contradiction and conflict in becoming slave of its own libidinousness of dominance so that its history is one of a progressive damnation and lost of being. Therefore a city holds political statute in despite of its moral orientation or disorientation. Moreover, the Augustinian foundation of politics is neither the nature nor the reason. Thus, notably against Cicero, Augustine enterprises a denaturalization of politics and founds it in a certain concept of will. Our purpose will be to inquire into the features of the Augustinian political voluntarism by means of the historical mode of existence genesis, or beginning, of both cities.

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.