Thesis (M. Ed.)--University of Adelaide, Dept. of Education, 1984. / Includes bibliographical references (leaf 69).

ROCHA, Antonio Glauton Varela. As noções de pessoa e vida pessoal em Emmanuel Mounier: fundamentos de sua proposta de sociabilidade e de sua crítica ao processo de despersonalização. 2011. 131f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2011. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-08T14:16:39Z No. of bitstreams: 1 2011-DIS-AGVROCHA.pdf: 1077546 bytes, checksum: b6d21e16fd9eb87a5d4d054ab9fea2ee (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-08T14:57:25Z (GMT) No. of bitstreams: 1 2011-DIS-AGVROCHA.pdf: 1077546 bytes, checksum: b6d21e16fd9eb87a5d4d054ab9fea2ee (MD5) / Made available in DSpace on 2013-11-08T14:57:25Z (GMT). No. of bitstreams: 1 2011-DIS-AGVROCHA.pdf: 1077546 bytes, checksum: b6d21e16fd9eb87a5d4d054ab9fea2ee (MD5) Previous issue date: 2011 / The thought of Emmanuel Mounier had developed as a synthesis between the metaphysical exigency of the constitution of the concept of person and the existencial requirements of its own unpredictability and paradox which generally mark the personal life. These concerns of conceptual order, from which Mounier will develop his anthropology, add up to the concerns of material order, that is, Mounier will always try to think the person placed into his social context and realize how the influences of this sphere interfere on personal life’s development. Therefore, we can say the thought of Mounier is better understood when we try to perceive the interconnections between the anthropological and political concerns presented in his philosophy. To Mounier, the person can’t be defined, for it is not an object. However, it possesses personal dimensions that are like traces to penetrate into the personal universe. These are the dimensions (incarnation, communication, and vocation) which become reference to the properly human exist, and such exist (that Mounier calls personal life) becomes the reference to the personalist community understanding. To Mounier the notion of person is only completed with the notion of community, in fact they are complemented ideas, former of a binomial opposed both to individualism and coletivism. To Mounier, the personalist community it’s an ideal, a model that do not perform an achievable realization in this world, but must be anyway a model to our actions in search for a sociability compatible with human dignity. It is precisely in view of the personalist community model and the capacity that each political organization has to make the personal life that Mounier shall distinguish the political and economic systems in personalizers and depersonalizers. Hence emerges his critics to the various totalitarianism and the capitalism, as well as his proposal of a sociability compatible with the personal dignity. / O pensamento de Emmanuel Mounier se desenvolveu como uma síntese entre as exigências metafísicas da constituição de uma noção de pessoa e as exigências existências próprias da imprevisibilidade e do paradoxo que comumente marca a vida pessoal. Estas preocupações de ordem conceitual, a partir das quais Mounier irá desenvolver sua antropologia, somam-se às preocupações de ordem material, isto é, Mounier buscará sempre pensar a pessoa inserida em seu contexto social e perceber como as influências deste âmbito interferem no desenvolvimento da vida pessoal. Portanto, podemos dizer que o pensamento de Mounier é melhor compreendido quando buscamos perceber as interligações entre as preocupações de ordem antropológica e de ordem política presentes em sua filosofia. Para Mounier, a pessoa não é definível, uma vez que não é um objeto. No entanto, possui dimensões pessoais que são como pistas para adentrarmos o universo pessoal. São estas dimensões (a encarnação, a comunicação e a vocação) que se tornam a referência para o existir propriamente humano, e este existir (que Mounier chama de vida pessoal) se torna a referência para compreensão da comunidade personalista. Para Mounier a noção de pessoa só se completa com a noção de comunidade, na realidade são noções complementares, formadoras de um binômio que se opõe tanto ao individualismo e ao coletivismo. Para Mounier a comunidade personalista é um ideal, um modelo que não possui realização alcançável neste mundo, mas deve ser o modelo para as nossas ações em busca de uma sociabilidade compatível com a dignidade humana. É justamente tendo em vista o modelo de comunidade personalista e a capacidade que cada organização política possui de viabilizar a vida pessoal que Mounier distinguirá sistemas políticos ou econômicos em personalizantes ou despersonalizantes. Daí emerge sua crítica aos diversos totalitarismos e ao capitalismo, assim como sua proposta de sociabilidade compatível com a dignidade pessoal.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / O pensamento de Emmanuel Mounier se desenvolveu como uma sÃntese entre as exigÃncias metafÃsicas da constituiÃÃo de uma noÃÃo de pessoa e as exigÃncias existÃncias prÃprias da imprevisibilidade e do paradoxo que comumente marca a vida pessoal. Estas preocupaÃÃes de ordem conceitual, a partir das quais Mounier irà desenvolver sua antropologia, somam-se Ãs preocupaÃÃes de ordem material, isto Ã, Mounier buscarà sempre pensar a pessoa inserida em seu contexto social e perceber como as influÃncias deste Ãmbito interferem no desenvolvimento da vida pessoal. Portanto, podemos dizer que o pensamento de Mounier à melhor compreendido quando buscamos perceber as interligaÃÃes entre as preocupaÃÃes de ordem antropolÃgica e de ordem polÃtica presentes em sua filosofia. Para Mounier, a pessoa nÃo à definÃvel, uma vez que nÃo à um objeto. No entanto, possui dimensÃes pessoais que sÃo como pistas para adentrarmos o universo pessoal. SÃo estas dimensÃes (a encarnaÃÃo, a comunicaÃÃo e a vocaÃÃo) que se tornam a referÃncia para o existir propriamente humano, e este existir (que Mounier chama de vida pessoal) se torna a referÃncia para compreensÃo da comunidade personalista. Para Mounier a noÃÃo de pessoa sà se completa com a noÃÃo de comunidade, na realidade sÃo noÃÃes complementares, formadoras de um binÃmio que se opÃe tanto ao individualismo e ao coletivismo. Para Mounier a comunidade personalista à um ideal, um modelo que nÃo possui realizaÃÃo alcanÃÃvel neste mundo, mas deve ser o modelo para as nossas aÃÃes em busca de uma sociabilidade compatÃvel com a dignidade humana. à justamente tendo em vista o modelo de comunidade personalista e a capacidade que cada organizaÃÃo polÃtica possui de viabilizar a vida pessoal que Mounier distinguirà sistemas polÃticos ou econÃmicos em personalizantes ou despersonalizantes. Daà emerge sua crÃtica aos diversos totalitarismos e ao capitalismo, assim como sua proposta de sociabilidade compatÃvel com a dignidade pessoal. / The thought of Emmanuel Mounier had developed as a synthesis between the metaphysical exigency of the constitution of the concept of person and the existencial requirements of its own unpredictability and paradox which generally mark the personal life. These concerns of conceptual order, from which Mounier will develop his anthropology, add up to the concerns of material order, that is, Mounier will always try to think the person placed into his social context and realize how the influences of this sphere interfere on personal lifeâs development. Therefore, we can say the thought of Mounier is better understood when we try to perceive the interconnections between the anthropological and political concerns presented in his philosophy. To Mounier, the person canât be defined, for it is not an object. However, it possesses personal dimensions that are like traces to penetrate into the personal universe. These are the dimensions (incarnation, communication, and vocation) which become reference to the properly human exist, and such exist (that Mounier calls personal life) becomes the reference to the personalist community understanding. To Mounier the notion of person is only completed with the notion of community, in fact they are complemented ideas, former of a binomial opposed both to individualism and coletivism. To Mounier, the personalist community itâs an ideal, a model that do not perform an achievable realization in this world, but must be anyway a model to our actions in search for a sociability compatible with human dignity. It is precisely in view of the personalist community model and the capacity that each political organization has to make the personal life that Mounier shall distinguish the political and economic systems in personalizers and depersonalizers. Hence emerges his critics to the various totalitarianism and the capitalism, as well as his proposal of a sociability compatible with the personal dignity

People are constantly bombarded with the latest technology, the latest fashion, the latest ‘must have’ item. We are encouraged to buy things that promise to change our lives and give us satisfaction or even create happiness. Interestingly we often succumb to the temptation of these material things, which is not always a negative reaction; however it does become negative when our lives are controlled by material possessions and we give up certain aspects of who we are to enable us to obtain these possessions. Further more it becomes problematic when we start to rely on material possessions to define us in terms of our identity or to help us fit into particular groups within society. With the media playing such a large role in societies at present it is almost inevitable that the phenomenon of materialist consumerism will make its way into the media. The media however holds control, to an extent, over whether or not materialist consumerism is viewed in a negative or affirmative light. An analysis of the representation of materialist consumerism in selected instances of mainstream cinema will be the aim of my proposed study. The study will look at the representation of materialist consumerism in so far as it offers viewers a place to ‘fit’ into a particular group within society. The group I am referring to can be categorised as the upper-middle class of contemporary western society. I have thus selected films that represent this group specifically. For the purpose of the treatise ‘materialist consumerism’ is understood as a way of life, or alternatively, an ideology, which assumes that the accumulation of material wealth through consumption imparts meaning to human lives. The treatise will analyse both sides of the coin, or in other words films that support or promote materialist consumerism and those that either revolt against or criticise this form of consumerism. The study will explore different aspects of consumerism in so far as these are represented in the films, with an identifiable axiological bias.

Le cybercommerçant se distingue du commerçant traditionnel à travers ladématérialisation de ses activités due à l’utilisation d’Internet. Ainsi, la dématérialisation desactivités du cybercommerçant, en dépit des avantages, pose deux séries de problèmes dues àl’ubiquité et à la dépersonnalisation. L’ubiquité se manifeste par le fait que le site Internet ducybercommerçant est accessible dans presque tous les États. La dépersonnalisation crée desrisques dus d’une part, au défaut de présence physique des parties contractantes et d’autrepart, à l’utilisation du support électronique pour conclure le contrat. L’objectif est d’anéantirles effets néfastes de l’ubiquité et de la dépersonnalisation dans le but de sécuriserl’environnement du professionnel du commerce électronique. La solution consiste à appliquerau cybercommerçant les règles générales et à rejeter les règles spéciales. En définitive, cetteétude sur le cybercommerçant permet de confronter la nouveauté aux concepts anciens afin dedécouvrir qu’Internet affectant l’activité du commerçant à travers la dématérialisation, permetde revitaliser les concepts traditionnels en nous faisant prendre conscience des dangers dessolutions nouvelles nécessitant l’élaboration de règles spéciales. En ce sens la révolutionnumérique invite bien plus à une relecture du droit qu’à une révolution du droit. / The cyber trader is distinguished from traditional shop trader through thedematerialization of his activities due to the use of Internet. Thus, the dematerialization of thecyber trader’s activities, despite the benefits, raises two sets of problems due to ubiquity anddepersonalization. Ubiquity is manifested by the fact that the website of the cyber trader isavailable in almost all States. Depersonalization creates risks due, on the one hand, to the lackof physical presence of the contracting parties and the other hand, to the use of electronicsupport to conclude the contract. The objective is to destroy the harmful effects of ubiquityand depersonalization in order to secure the environment of the e-commerce professional. Thesolution is to apply general rules to the cyber trader and reject special rules. Ultimately, thisstudy on the cyber trader allows confronting the new to the old concepts in order to discorverthat the Internet affecting the trader’s activity through dematerialization, helps to revitalizetraditional concepts by making us aware of the dangers of new solutions requiring thedevelopment of special rules. In this sense, the digital revolution invites more to a rereadingof the law than a revolution of the law

El objetivo de la presente investigación es encontrar la relación entre las variables del síndrome de burnout y estilos de afrontamiento de los Oficiales de la Marina de Guerra del Perú. El tipo de investigación es de diseño descriptivo correlacional y de corte trasversal no experimental, la muestra estuvo constituida por 336 Oficiales de Marina de Guerra, cuyas edades fluctúan entre los 21 y 53 años. Se utilizó como instrumentos el inventario de Síndrome de burnout y el Cuestionario de Estilos de Afrontamiento al estrés. Los resultados indican que existe relación significativa entre el Síndrome de Burnout y los de Estilos de Afrontamiento al estrés en Oficiales de la Marina de Guerra del Perú. A nivel específico, existe relación significativa entre la dimensión agotamiento emocional y las dimensiones de los estilos de afrontamiento al estrés. Existe relación significativa entre la dimensión de despersonalización y las dimensiones de los estilos de afrontamiento al estrés. Por último, existe relación significativa entre la dimensión de realización personal y las dimensiones de los estilos de afrontamiento al estrés. / The type of research is of a descriptive correlational design and non-experimental cross-sectional design, the sample consisted of 336 Navy Officers, whose ages fluctuate between 21 and 53 years. The Burnout Syndrome inventory and the Coping Styles Questionnaire were used as instruments. The results indicate that there is a significant relationship between the Burnout Syndrome and the Coping Styles in Officers of the Peruvian Navy. At a specific level, there is a significant relationship between the emotional exhaustion dimension and the dimensions of coping styles. There is a significant relationship between the depersonalization dimension and the dimensions of coping styles. Finally, there is a significant relationship between the dimension of personal fulfillment and the dimensions of coping styles. / Trabajo de investigación

[pt] Bala perdida, falas perdidas: o discurso do jornalismo impresso sobre a morte de Gabriela Prado analisa a constituição de um imaginário urbano da bala perdida, na cidade do Rio de Janeiro. O estudo se desenvolve a partir da leitura das matérias jornalísticas sobre a morte, por bala perdida, de uma adolescente de classe média, em 2003. O objetivo é mostrar como a casualidade que preside este tipo de crime torna problemático o discurso que se constrói sobre o fato. Discutese o esforço da imprensa para contornar a gratuidade da morte, reconstruindo a biografia da vítima de modo a estabelecer um elo causal que possa, se não justificar, pelo menos explicar o assassinato. Ameaçados pela possibilidade de uma morte semelhante, jornalistas e leitores tentam enquadrar narrativamente a bala perdida que, no entanto, desafia qualquer fechamento que lhe confira um sentido. / [en] Stray bullet, strayed speeches: the death of Gabriela Prado on the discourses produced by journalism intends to analyze the idea of the stray bullet on the urban/social imaginary in the city of Rio de Janeiro. This paper begins reading the published press reports about the death - by stray bullet - of a female middle-class teenager in 2003. The aim of this work is to point out how the idea of chance or unexpected destiny makes the discourse about the facts so problematic. This work discuss the way how the Brazilian press tries to get around this gratuitous sort of death, rebuilding the victim´s biography in order to try to find a causal link that explains the murder. Threatened with the possibility of dying in the same way, journalists and audience seem to delimit the stray bullet in some types of narratives - although, it is a challenge to find any meaning for that.

Esta tese pergunta pelo sentido do pária na obra de Hannah Arendt, buscando compreende-lo dentro do sentido mais amplo do pensamento político da autora. A pesquisa teve como ponto de partida artigos reunidos na coletânea Escritos Judaicos, em que a autora tratou do pária pelo viés de experiências dos judeus europeus, sobretudo entre o século 19 e o século 20; passou por Origens do Totalitarismo (1951), texto em que Arendt definiu o movimento de exclusão e destruição de párias europeus, em especial os judeus, como o “agente catalítico” do colapso da Europa; chegando a textos como A Condição Humana (1958), em que Arendt apresentou a pluralidade e a unicidade como novos princípios requeridos pela reconstrução da dignidade humana num contexto póstotalitário. Articulando-se de forma não-monística, este texto tem, como eixos, temas da obra de Arendt como a assimilação, tentativa de absorção de judeus e outros párias pelo “social”; a despersonalização, movimento radical de dissolução da personalidade e alienação do “eu” em favor de forças históricas; e a unicidade, como condição básica de seres humanos plurais e insubstituíveis. O trabalho sustenta, de forma geral, que a experiência do pária, levando em conta sua exclusão, desaparecimento e tentativa de reaparecimento, é um exemplo fundamental para a ação e o pensamento políticos na contemporaneidade. / This dissertation questions the meaning of the pariah in Hannah Arendt’s work, aiming at its comprehension within the broader context of Arendt’s political thought. The research departed from articles published in the anthology The Jewish Writings, in which Arendt approached the pariah relying on experiences of European Jews, mainly between the 19th and the 20th centuries; dealt with The Origins of Totalitarianism, text in which she defined the exclusion and destruction of European pariahs, specially Jews, as the “catalytic agent” of Europe’s broader collapse; arrived at texts such as The Human Condition (1958), in which Arendt presented plurality and uniqueness as new principles required by the reestablishment of human dignity in a post-totalitarian world. Developed in non-monistic lines, this text deals with topics of Arendt’s work, as assimilation, the attempt of absorption of Jews and other pariahs by the “social”; depersonalization, the radical movement of dissolution of personality and alienation of the ego towards historical forces; and uniqueness, as a basic condition of plural and irreplaceable human beings. It holds, in broad terms, that the pariah’s experience, its exclusion, disappearance and attempt of reappearance, is a fundamental example for acting and thinking politically in the present world.

Latitudinaria* explores and critiques the ambivalence between current technological progress and the consequently depersonalised social structures and systems. I am using the development from mechanical Automata to mass production juxtaposed to Charlie Chaplin??s film and Jean Tinguelys kinetic art, as examples for the change of the social condition from the industrialisation to the current post-industrial era. The change of social condition I refer to as the ??depersonalisation?? or ??dehumanisation?? effect supported by my working experiences in the health system. The ??medicalisation of the life span?? and the discrepancy of creating a sustainable future less profit orientated are two indicators of how far we have been removed from our bodies. These observations are supported by the writing of Ivan Illich??s Medical Nemesis and Frank Schirrmachers?? analysis of the change of the social structure using the family configuration as an example. These conceptual ideas are visualised by a selection of kinetic art works and video installations. In the heart of this body of work is the process-orientated documentation of Zero AGL project. The project documents the journey of a discarded airplane that was re-assembled and reanimated by myself and a group of volunteers supported by local businesses. The struggle of the group of people stands as a metaphor for the current dilemma of the restricted usage of public space. Further it reflects on my own limitations dealing with the Australian outback culture and the transition of my own sculptural practice from small scale art works into the arena of life size public Art. Those experiences shaped the process and the direction of the project. The motivation for the creation of the body of kinetic sculptures and video installation is to highlight the absurdity of social constructed categories and controlling systems in a post-industrial society. The subject matter focuses on the social construction of the categories of the ??Norm?? and the limitations of failure. Latitudinaria gives the audience a lateral view on how human betterment is not always essentially connected to technological progress but on transforming ideas and enhancing it from a different point of view. * freedom from normal restraints, limitations and regulations.

Perdegimo” sindromo sąvoka yra palyginti nesena. Sąvoka ,,sudegimas” (burnout) atėjo iš anglų kalbos. ,,Perdegimo” sindromas, kaip mokslinė sąvoka, pirmą kartą buvo pavartota 1974 m. vokiečių kilmės JAV psichoanalitiko H. Freudenbergio darbuose ir buvo skirta apibūdinti socialinių darbuotojų ir pedagogų psichinio bei fizinio išsekimo būseną. Ši tema pasirinkta neatsitiktinai, kadangi ši sritis yra dažnai pedagogikoje neakcentuojama, labiau kreipiamas dėmesys į dalykines žinias, į būdus, kaip jas perteikti ugdytiniams. Pats pedagogas, atiduodamas save kitiems, dažnai pamiršta save, persidirba, nuvargsta. Dėl to nukenčia ir jo darbo kokybė, žinių perdavimas. Visgi lieka neaišku, kokios socialinės - psichologinės priežastys paskatina neatsakingą pedagogų požiūrį į savo savijautą. Taigi, ši tema yra mažai tyrinėta, o tai suteikia daug galimybių šio darbo temos tyrimams. Šio darbo naujumas yra tas, kad tiesiog Lietuvoje parašyta nedaug mokslinės literatūros ir straipsnių šia tema. / The concept of the “burnout” syndrome is comparatively new. The concept “burnout” was assimilated from the English language. The “burnout” syndrome, as a scientific concept, was used for the first time by the American psychoanalyst of the German origin H.Freudenber in the year 1974. The theme was chosen non-accidentally. This sphere is usually not emphasized in pedagogy; attention is drawn more towards the objective knowledge and towards the methods of its conveyance to pupils. The novelty of this thesis lies in the fact that not many scientific literature and articles on this topic are written in Lithuania. Thus, this theme has been insufficiently investigated; this fact provides a lot of possibilities for investigation of the theme of the present thesis.