Nietzsche is a name not often invoked in relation to the topic of responsibility. This study reveals, however, that his work engages vigorously with the problem of responsibility in modernity on both the conceptual and methodological levels. In the concept of &quote; bad conscience,&quote; Nietzsche presents a " dangerous and multi-coloured " alternative to the more monochrome varieties of self-consciousness which ground theories of individual responsibility in the work of other modern philosophers, such as Locke and Kant. The complexity of Nietzsche's approach to self-consciousness allows him to shed light on the range of interconnected practices of responsibility and irresponsibility that characterize modern life. It also raises pressing questions about the possibility and conditions of philosophy in modernity. In grappling with " bad conscience" within the performative structures of his own thought, Nietzsche makes experimental use of methodological resources drawn from both the ancient and modern traditions of Western philosophy. In particular, this study examines Nietzsche's appropriation and " reinterpretation" of meditational methods which form part of the ancient philosophical " art of living," and which re-emerge in altered form, in the work of Descartes. In Nietzsche's writings, such methods are used to provoke and reflect upon the passions of " bad conscience," a dangerous practice which involves the risk of exacerbating this " illness," but which also promises to give birth to new insight and skill in confronting the problem of responsibility in modernity.

Nietzsche is a name not often invoked in relation to the topic of responsibility. This study reveals, however, that his work engages vigorously with the problem of responsibility in modernity on both the conceptual and methodological levels. In the concept of &quote; bad conscience,&quote; Nietzsche presents a " dangerous and multi-coloured " alternative to the more monochrome varieties of self-consciousness which ground theories of individual responsibility in the work of other modern philosophers, such as Locke and Kant. The complexity of Nietzsche's approach to self-consciousness allows him to shed light on the range of interconnected practices of responsibility and irresponsibility that characterize modern life. It also raises pressing questions about the possibility and conditions of philosophy in modernity. In grappling with " bad conscience" within the performative structures of his own thought, Nietzsche makes experimental use of methodological resources drawn from both the ancient and modern traditions of Western philosophy. In particular, this study examines Nietzsche's appropriation and " reinterpretation" of meditational methods which form part of the ancient philosophical " art of living," and which re-emerge in altered form, in the work of Descartes. In Nietzsche's writings, such methods are used to provoke and reflect upon the passions of " bad conscience," a dangerous practice which involves the risk of exacerbating this " illness," but which also promises to give birth to new insight and skill in confronting the problem of responsibility in modernity.

Syftet med studien var att utforska socialarbetares upplevelse av arbetsrelaterad samvetsstress. Vi ville identifiera vad samvetsstress kan vara för yrkesgruppen socialarbetare vars arbetsuppgift innefattar myndighetsutövning och vad i arbetet som orsakar samvetsstress. Sex stycken kvalitativa intervjuer genomfördes med socialarbetare vars yrke innefattar myndighetsutövning. Resultatet visar att samtliga intervjupersoner upplever samvetsstress när de beskriver sig ha svårt att hantera sitt dåliga samvete och att detta leder till negativa psykiska och fysiska stressymptom. Intervjupersonerna beskriver dock upplevelsen av samvetsstress i olika grad vilka kategoriserades: ständig närvaro av samvetsstress, närvaro av samvetsstress i vissa situationer samt medveten bortträngning av samvetsstress. Resultatet visar vidare att samvetsstress kan skapas av de krav och förväntningar som organisationen, brukare och anhöriga samt socialarbetaren själv har om de upplevs som övermäktiga och motstridiga. Vår studie indikerar på ett behov av vidare forskning om samvetsstress hos socialarbetare. / The purpose of our study was to examine the experience of work-related stress of conscience within social workers. We aimed to identify what stress of conscience is for the professional group social workers, whose work include exercise of public authority, and what specifically causes stress of conscience in their work. We conducted six qualitative interviews with social workers whose profession includes exercise of public authority. The result shows that all the respondents experience stress of conscience as they describe themselves having difficulties to cope with their bad conscience, thus leading to negative stress symptoms, both mentally and physically. The interviewees described, however, the experience of stress of conscience in various degrees which were categorized: constant presence of stress of conscience, presence of stress of conscience in specific situations, and conscious suppression of stress of conscious. The result further shows that stress of conscious can be created by the demands and expectations that the organisation, clients and their relatives, as well as the social workers have, if they are experienced as overwhelming and conflicting. Our study indicates that there is a need for further research regarding stress of conscience within social workers.

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2014-08-28T13:35:08Z No. of bitstreams: 2 license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) dissertacao Yara Magalhães dos Santos.pdf: 1877817 bytes, checksum: 4c4f6b175ff90553cc6349a9272f0ad8 (MD5) / Made available in DSpace on 2014-08-28T13:35:08Z (GMT). No. of bitstreams: 2 license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) dissertacao Yara Magalhães dos Santos.pdf: 1877817 bytes, checksum: 4c4f6b175ff90553cc6349a9272f0ad8 (MD5) Previous issue date: 2013-06-24 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / This study proposes a research about teacher malaise, including it as part of a larger social and cultural phenomenon present in all contemporary western society, but that wins peculiar characteristics in the practice of teaching. Specifically, the study has as its object of investigation the malaise of high school teachers of Uberlândia-MG, seeking to answer to the research problem, and thus understand the reasons of the malaise of this group of teachers. Therefore, it was held, in addition to bibliographical research about the topic, empirical research with a qualitative approach, which relied on data from oral sources. From the interviews, we seek to give voice to the anguish that reaches teachers in professional practice, trying to understand what is found behind the typical symptoms of malaise teaching, such as apathy, discouragement, frustration, physical and psychological diseases, and other issues discussed on the script. We also seek to shed light the context of career choice, the practice of teaching and historically constructed representations of teaching. In this study, we worked with two theoretical approaches to understand the reasons of the malaise: the psychoanalysis, of Freud, and the philosophy, of Nietzsche. Besides the classic texts of the authors, we based ourselves on texts by contemporary authors, descendants of these theoretical perspectives. The referential of Freud gives us a historical and structural analysis of the malaise in humanity; while Nietzsche enables us a culturalist view of some phenomena that are shown associated with that anguish that affects many teachers. We verified that some reasons of the malaise in high school are associated to failures of the educational process as operator of interdiction of students; the degenerescence and depreciation of some values in the educational field, more specifically the values of social recognition, teacher authority, and social ascension values attributed for education, and the "place mater" of knowledge attributed to the school. These failures characterize a nihilistic experience in the Nietzschean vision of sense of orphanhood, arising from the debacle of values that guided the magisterium, besides a complex movement of self-harm and inverted valuations , interpreted as action of bad conscience. All these factors are shown up as result of impasses constituted in community living and in the regulations that seek to regulate it, being these norms conceived as a state of civilization, morality, or simply as social ethics. The research results indicate the state of passivity and hopelessness of some teachers front of these issues. Having analyzed the reasons for the malaise, the research concludes that a overrun of this state of passivity requires the decoupling of the discourse that puts the teacher as a hostage and victim of these dilemmas. The study shows, for these teachers, the need for the exercise of their desire to potency, human power affirmative. It also postulates the importance of reinventing a new ethic school that reconciles the cultural and social changes of contemporaneity to the requirements for maintenance of community life with fewer conflicts / O presente estudo propõe uma investigação sobre o mal-estar docente, compreendendo-o como parte de um fenômeno social e cultural maior presente em toda sociedade ocidental contemporânea, mas que ganha características peculiares no exercício do magistério. De forma específica, o estudo tem como objeto de investigação o mal-estar dos professores do ensino médio de Uberlândia- MG, buscando responder ao problema de pesquisa, e, assim, compreender as razões do mal-estar desse grupo de professores. Para tanto, foi realizada, além de pesquisas bibliográficas sobre o tema, pesquisa empírica com abordagem qualitativa, a qual se apoiou em dados de fontes orais. A partir das entrevistas, procuramos dar voz à angústia que atinge os professores em exercício profissional, buscando entender o que se encontra por traz de sintomas típicos do mal-estar docente, como apatia, desânimo, frustração, adoecimento físico e psíquico, além de outras questões abordadas no roteiro. Buscamos também trazer à cena o contexto da escolha profissional, do exercício do magistério e as representações da docência construídas historicamente. Neste estudo, trabalhamos com duas correntes teóricas para a compreensão das razões do mal-estar: a psicanálise, de Freud, e a filosofia, de Nietzsche. Além dos textos clássicos dos autores, apoiamo-nos em textos de autores contemporâneos, descendentes dessas correntes teóricas. O referencial de Freud nos fornece uma análise histórica e estrutural sobre o mal-estar na humanidade; enquanto o de Nietzsche nos possibilita uma visão culturalista de alguns fenômenos que se mostraram associados a essa angústia que atinge muitos docentes. Verificamos que algumas razões do mal-estar no ensino médio estão associadas às falhas do processo educacional enquanto operador de interdição dos alunos; a degenerescência e depreciação de alguns valores no campo educacional, mais especificamente dos valores de reconhecimento social, autoridade docente; e os valores de ascensão social atribuídos à educação, e de “lugar mater” do conhecimento atribuído à escola. Essas falhas caracterizam uma experiência niilista, na visão nietzschiana de sentimento de orfandade, oriundo da derrocada de valores que orientavam o magistério; além de um complexo movimento de autoagressão e valorizações invertidas, interpretados como ação da má consciência. Todos esses fatores mostram-se como sendo resultado de impasses constituídos na convivência comunitária e nas normatizações que procuram regulá-la, sejam essas normas concebidas como estado de civilização, de moral, ou simplesmente como ética social. Os resultados da pesquisa apontam o estado de passividade e desesperança de alguns professores diante dessas questões. Tendo analisado as razões do malestar, a pesquisa conclui que uma superação desse estado de passividade exige a desvinculação do discurso que coloca o docente como refém e vítima desses dilemas. O estudo aponta, para esses professores, a necessidade do exercício de sua vontade de potência, força humana afirmativa. Postula, ainda, a importância de se reinventar uma nova ética escolar, que concilie as mudanças culturais e sociais da contemporaneidade às exigências para manutenção da vida comunitária com menos conflitos.

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Made available in DSpace on 2017-07-10T18:26:34Z (GMT). No. of bitstreams: 1 Juarez de Oliveira Pacheco.pdf: 950203 bytes, checksum: 1299edb78191d14fba18ef20bee6d49b (MD5) Previous issue date: 2013-02-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / By analyzing the concept of nihilism, which is shown polysemic in Nietzsche's work, we encounter frequent deadlocks concerning the origin of this phenomenon. This concept usually presents signifying a consequence of the moral development of the West, where the slave resentment and bad conscience, rooted in culture, ends up affecting modern man of a weariness and an emptying of value: it is nihilism in its own sense, a phenomenon of modern origin. On the other hand, there are aphorisms and excerpts, least discussed by the German philosopher in his work, indicating that the origin of nihilism refers to a distant period of human history, preceding the Christian moral-ascetic, and a phenomenon that opens a gap of absence of meaning about life and human suffering. These incompatible aspects of nihilism are present both in print, and in private notes of Nietzsche. The interior of the book Genealogy of Morals also holds that ambiguity of the concept of nihilism. The main objective of this work is to investigate the work Genealogy of Morals, with the help of other texts, trying to understand the meanings of nihilism and position in the history of civilization. Nietzsche s work as objects of study presents the concepts of resentment and bad conscience ascetic ideal, elements that are constitutive of Western morals. With interests in its topicality, Nietzsche investigates the past moral to its prehistory. Thus, this work is fundamental research into the origin of nihilism. His concepts are analyzed from a procedure that puts them in the realm of historical development and the dynamics instinctual, while concepts that change over time and have multiple meanings: with this polysemic feature that the central elements of the work are presented as well as nihilism. The Genealogy of Morals finally reveals that nihilism has various meanings, but that does not necessarily clash with each other. We show in this work a form of nihilism primordial, a "first nihilism" that is precedent-Christian ascetic morality, including that operates as one of the causes of this moral. However, nihilism is presented as historical product of peacemaking mechanisms of civilization, which inevitably leads to poor awareness and resentment. Human instincts turn inward, causing a great malaise of civilization in the form of a long suffering baseless. The ascetic priest gives an answer to this suffering, reverses the direction of resentment, bad conscience reinterpreting the animal, making it more serious, in a way defined as the interpretation of suffering for sin. The bad conscience made man suffer senseless with instincts that turned against him, however, with the ascetic interpretation, now he unloads his forces against them with a sense that justifies the suffering. / Ao analisar o conceito de niilismo, que se mostra polissêmico na obra de Nietzsche, nos deparamos com impasses frequentes referentes à origem desse fenômeno. Esse conceito se apresenta geralmente significando uma consequência do desenvolvimento da moral do ocidente, em que o ressentimento escravo e a má consciência, enraizados na cultura, se transformam até que terminam acometendo o homem moderno de um cansaço e de um esvaziamento de valor: é o niilismo em seu sentido mais próprio, um fenômeno de origem moderna. Por outro lado, há aforismos e trechos, menos debatidos pelo filósofo alemão em sua obra, que indicam que a origem do niilismo remete a um período longínquo da história humana, precedente à moral ascético-cristã, e a um fenômeno que abre uma lacuna de ausência de sentido em relação à vida e ao sofrimento humano. Esses aspectos incompatíveis do niilismo se apresentam tanto em textos publicados, quanto em anotações privadas de Nietzsche. O interior da obra Genealogia da moral também detém essa ambiguidade do conceito de niilismo. O objetivo principal desse trabalho é investigar a obra Genealogia da moral, com a ajuda de outros textos, buscando compreender os significados e a posição do niilismo na história da civilização. O escrito nietzschiano apresenta como objetos de estudo os conceitos de ressentimento, má consciência e ideal ascético, elementos que são constitutivos da moral ocidental. Com interesses na sua atualidade, Nietzsche investiga o passado moral até a sua pré-história. Com isso, essa obra é fundamental na investigação sobre a origem do niilismo. Seus conceitos são analisados a partir de um procedimento que os coloca sob a esfera do devir histórico e da dinâmica instintual, enquanto conceitos que se transformam ao longo do tempo e possuem múltiplos sentidos: é com essa característica polissêmica que os elementos centrais da obra se apresentam, assim como o niilismo. A Genealogia da moral revela finalmente que o niilismo possui sentidos variados, mas que não necessariamente se chocam entre si. Evidenciamos nessa obra uma forma de niilismo primordial, um niilismo primeiro , que é precedente à moral ascético-cristã, que opera inclusive como uma das causas dessa moral. Entretanto, o niilismo se apresenta como histórico, produto dos mecanismos de pacificação da civilização, que inevitavelmente levam à má consciência e ao ressentimento. Os instintos humanos se voltam para dentro, causando um grande mal estar civilizatório, sob a forma de um sofrimento por longo tempo sem fundamento. O sacerdote ascético dá uma resposta a esse sofrimento, inverte a direção do ressentimento, reinterpretando a má consciência animal, tornando-a mais grave, de uma forma definida, como a interpretação do sofrimento pelo pecado. A má consciência fazia o homem sofrer sem sentido com os instintos que se voltavam contra si, porém, com a interpretação ascética, ele agora descarrega suas forças contra si com um sentido que justifica o sofrimento.