The thesis deals with ethical dilemmas that the author identified during the process of transformation of residency social care facilities. The aim of the work is to theoretically describe dilemmas identified and subsequently outline the procedure for their solution. The aim of the core part of the work, where is selected dilemma discussed using two ethical theories, is to point out the way these theories can help to solve the ethical dilemmas. The work is divided into five parts, the first of which defines the concepts, the process of transformation and the specifics of the target group of persons with mental disabilities. In the second part emphasises the role of the social worker in dealing with ethical dilemmas and the author generally deals with ethical problems and dilemmas from several points of view and addresses the question of responsibility of a social worker for the ethically-based decision in the specific situation of transformation. The third section describes the specific ethical dilemmas that have been identified during the transformation process, including identifying possible solutions. In the fourth part is the one selected ethical dilemma discussed with the aid of two ethical theories, deontology and consequentialism. In the final fifth part, the discussion, is thinking about benefits and the real possibilities of using ethical theories in social work practice and their meaningful link.

Essa tese trata sobre a formação de hábitos de distanciamento e de exclusão sob um viés psico-físico e teórico-prático, refletindo sobre as implicações destes no fenômeno jurídico. O Direito constitui e é constituído por hábitos não-conscientes, os quais precisam ser revisitados de forma crítica e receptiva em uma perspectiva não-dual, o que envolve uma escuta e abertura não somente mental, mas corporal. Entender o Direito enquanto moralidade política indissociável das escolhas existenciais diárias é realizar uma constante auto-crítica compartilhada, a qual perpassa por um cuidado de Si, que implica em um cuidado do Outro e vice-versa. O fenômeno jurídico ocorre linguisticamente e institucionalmente em um grande âmbito de organização do poder, sendo fulcral sua importância para mudanças sociais, reconhecimento de direitos e estímulo de autonomia não somente para sujeitos em situações de desigualdades e agressões diversas, mas também para o empoderamento e a receptividade de comportamentos considerados inusuais e desviantes. Em vista disso, pesquisou-se o Shivaísmo da Caxemira, uma corrente do tantrismo indiano, que contrapôs posturas heterodoxas à ortodoxia brâmane por meio de uma intenção de releitura unificadora das práticas e teorias tântricas anteriores. Essa corrente ainda pouco explorada na filosofia e, portanto, também na filosofia e teoria do direito pode contribuir muito para a epistemologia, hermenêutica e deontologia. Ela possui um método não-dual integral. Isso é particularmente importante para temas centrais desta tese como o desencantamento do mundo a partir da intensificação de dualidades, em específico eu-outro, corpo-consciência e habitual-criativo, as quais permeiam o processo de objetificação do mundo e do próprio sujeito ao longo da história. Os seus conceitos de autonomia (svatantrya) e reconhecimento (pratyabhijña), pensados juntamente com abordagens contemporâneas vindas da psicologia, fornecem instrumentos para a compreensão de uma consciência limitada e de determinadas estruturas psico-físicas geradoras e mantenedoras de abusos, preconceitos e distanciamentos, bem como ferramentas para a expansão de tal consciência e superação de certos mecanismos de defesa mentais sustentadores de ideologias de dominação. Além disso, o método não-dual integral do Shivaísmo da Caxemira e seus conceitos inter-ligados de consciência, vontade, conhecimento e ação fornecem uma, por assim dizer, possibilidade de um re-encantamento do mundo por meio da expansão do Si ao se preencher com os Outros. São necessárias metodologias cada vez mais interdisciplinares e teórico-práticas que reconheçam a importância de elementos psico-físicos não somente no estudo, mas também na prática jurídica, se se quiser captar de forma mais integral um fenômeno tão complexo e arisco quanto o Direito. Em um âmbito mais prático de experimentação e de concretização desta tese, foi criada a disciplina de cultura e extensão na Faculdade de Direito/USP intitulada Corpo e Consciência Jurídica, na qual dinâmicas corporais foram conduzidas juntamente com rodas de discussão. A boa receptividade e sucesso da oferta contínua desta disciplina desde 2ºsem/2014 é uma mostra da relevância e pertinência desta pesquisa justamente em uma Faculdade de Direito, possuindo implicações não somente no bem-estar dos envolvidos, mas também na formação teórico-argumentativa deontológica deles. / This thesis deals with the formation of detachment and exclusion habits under a psycho-physical and theoretical-practical bias, reflection on its implications on the legal phenomenon. Law constitutes and is constituted by non-conscious habits, which need to be revisited in a critical and receptive way from a non-dual perspective, which involves not only a mental listening and opening, but also a bodily one. Understanding Law as a political morality inseparable of daily existential choices is to perform a constant shared self-criticism, which permeates a care of the Self, which entails a care of the Other and vice versa. The legal phenomenon occurs linguistically and institutionally in a large reach of power organization, therefore having a central importance in social change, recognition of rights and encouragements of autonomy not only for individuals in situations of inequality and different aggressions, but also for the empowerment and receptivity of behaviours considered unusual and deviant. In view of this, the Kashmir Shaivism was researched, a branch of Indian tantrism, which opposed heterodox positions against Brahmin orthodoxy through an intention of unifying reinterpretation of previous tantric and non-tantric practices and theories. This school still little explored in philosophy and therefore also in the philosophy and theory of law can greatly contribute to epistemology, hermeneutics and deontology. It has an integral non-dual method. This is particularly important to central themes of this thesis such as the disenchantment of the world coming from the intensification of dualities, in particular i-other, body-consciousness and habitual-creative, which permeate the process of objectification of the world and of the subject itself along the history. Its concepts of autonomy (svatantrya) and recognition (pratyabhijña), considered together with contemporary approaches from psychology, provide tools for the understanding of a limited consciousness and of certain psycho-physical structures that generate and maintain abuses, prejudices and detachments, as well as tools for the expansion of such consciousness and the overcoming of certain mental defence mechanisms that supports ideologies of domination. Moreover, the integral non-dual method from Kashmir Shaivism and its inter-related concepts of consciousness, will, knowledge and action provide a, so to speak, possibility to a re-enchantment of the world through the expansion of the Self being filled with Others. There is an increasingly need for interdisciplinary and theoretical-practical methodologies, which recognize the importance of psycho-physical elements not only in the study, but also in legal practice, if one want to capture in a more integral way a phenomenon as complex and elusive as Law. On a more practical level of experimentation and realization of this thesis it was created a cultural and extension Course in the Faculty of Law/USP entitled \"Body and Legal Consciousness\", in which body exercises were conducted along with circles of discussion. The good receptivity and success of the continuous offering of this Course since the 2ndsemester/2014 is an example of the relevance and importance of this research precisely at a Faculty of Law, having implications not only in the well-being of those involved, but also in their deontological theoretical-argumentative education.

Depuis l’antiquité, les avocats entretiennent avec l’argent une relation particulière.Jouant à la fois un rôle sur le plan social et professionnel, il constitue un élémentdéterminant de la profession.Le XIXe et le XXe « siècles de l’argent », symboles de la révolution industrielle,des mutations sociales et de l’avènement de la bourgeoisie ne peuvent qu’influencer lesrapports entre l’avocat et l’argent. Toutefois, si elles demeurent toujours très proches, laprofession à travers sa déontologie tente d’éloigner ces deux notions en instaurant leconcept du désintéressement et l’idée de mission sociale.Mais c’est sans compter sur la force et la puissance des transformations sociétales.Refuser de vivre avec son temps expose aux critiques et attise la suspicion. Plus quejamais il est l’heure pour les avocats de considérer leur profession comme un métier etde lever le voile sur des siècles de mystère dans ce lien les unissant à l’argent. / Since antiquity, lawyers have a special relationship with money. As a key elementof the profession, it plays both a social and a professional role in it.The 19th and 20th « money centuries », symbols of the industrial revolution, ofdeep social changes and of the advent of the middle class, obviously influenced thelinks between lawyers and money. However, as close as these two notions may remain,the profession tries, through its deontology, to keep a distance between them, institutingthe concept of disinterest and the idea of social mission.But it has to take into account the strength and power of societal changes.Refusing to move with the times can only raise criticisms and stir suspicion. More thanever, it is time for lawyers to consider their profession as a metier and to lift the veilfrom centuries of mystery about their links with money.

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The aim of this thesis is to discuss the ethical issues which arise by nuclear deterrence. I have taken the position that the use of nuclear weapons is morally wrong. Nuclear deterrence is kind of a preventive measure, but not a way of fighting a war. Therefore, I used the ‘just war theory’ as a starting point to formulate analytical questions through which I have interpreted my material. The analytical questions are based on proportionality, utilitarianism, deontology and the ‘Doctrine of double effect’. I have used contemporary material by political scientists which form a symposium where they discussed on the topic of ‘just deterrence’. In my thesis, I argue that the liberty, life and happiness must be defended, but not to any price. I argue that we must see the value life itself has, because if our life, liberty and happiness is threatened, we have nothing to defend. The question that arises is whether there is an ethical approach which can help us understand these questions.

This study was encouraged by the fact that the theoretical terrain of ethics in public administration and management posits that, despite the existence of a code of conduct that regulates the conduct of municipal functionaries and councillors at local government sphere, the ethics in practice in general are still illusive. All this revolves around the main guiding research objective for this study which was to examine the reception of a code of conduct by municipal functionaries and councillors at the Capricorn District Municipality in the Limpopo Province. In exploring the main question of this study, the researcher developed an understanding of the concept ethics in Public Administration by selecting ethics theories namely: consequentialism, deontology and virtue theories. From the lesson learnt, it is evident that throwing around charges about which theory is truly ethical and which one should be followed or should guide municipal functionaries and councillors in making policy decisions is pointless. There is no ethical system which appeals to all people, or even to the same person in different situations. It is undoubtedly the case that consequentialists, deontologists and those who stand by virtue theories can each be sincere in believing their system embodies goodness and morality. The formulation of the Code of Conduct for the South African local government indicates the commitment of the South African government to enhancing ethical conduct. This Code contains a uniform set of ethical guidelines and applications for use throughout local government. It is also clear that the Code of Conduct has been drafted so as to be as clear as possible, but a detailed standard of conduct and disciplinary measures are not provided. This is a great challenge as it poses concerns about the accountability of municipal functionaries and councillors, and about how disciplinary measures on unethical conduct of politicians and officials should be handled. Chapter 3 forms an understanding of how culture, religion and language have ethical significance for community and tradition particularly when municipal functionaries and councillors make decisions. The promotion of an appropriate local government culture posits that, in order for a municipal manager and a mayor to make better decisions, they must take the need to understand the diversity of the local government into consideration. The most important point to be drawn from chapter 4 is that, besides legal instructions, the nature and influence of human behaviour through leadership and ethics infrastructure such as appointing an ethics officer and using whistle blowing as a system to enhance ethical conduct is important. In outlining the statutory and regulatory framework that directs public officials and politicians’ ethical conduct in South Africa, it was identified that South Africa is highly conscious of differences between individuals; therefore it is unlikely that legislation and current initiatives will suffice to enforce ethical behaviour among public officials, councillors and municipal functionaries. Another finding of this study is that the only official document available as the Code of Conduct for local government can be found in the Local Government Municipal Systems Act 32 of 2000 in Schedule 1 and 2, and also in the Local Government Municipal Structures Act 117 of 1998 in Schedule 5. This finding is an indicative that South African local government does not have an official Code of Conduct as a separate document for ethical conduct. Following this finding, the recommendation is therefore that a separate document should be designed, formulated and emphasised. / Public Administration and Management / D. Litt. et Phil. (Public Administration)

This dissertation deals with the sensitive topic of h :,mosexuality. For the most part, the Judeo-Christian tradition regards homosexual practice as sin, and an unacceptable alternative lifestyle for Christians. We looked at the current evangelical ethical position in comparison to this tradition and a liberal approach. Homosexuality is the phenomenon of sexually desiring and having sex with people of the same sex. Evangelicals uphold the centrality of the Bible as God's Word and the supreme guide for faith and practice. Three different sets of questionnaires were completed by homosexuals, evangelical leaders and members respectively and the data analysed. Old and New Testament texts showed that homosexuality is biblically never accepted. Data from homosexuals showed that more than fifty percent homosexuals have had sex with people of the opposite sex, thus not 'exlusive'. Data from evangelicals in South Africa, showed that homosexuality is not an acceptable lifestyle, especially for Christians. / Philosophy, Practical & Systematic / M.Th. (Theological Ethics)

Si l’approche par compétences au Canada et aux États-Unis est particulièrement valorisée pour orienter la pratique des professionnels de la santé (PDS) – et en bioéthique clinique –, les travaux permettant de mieux comprendre les fondements psychologiques, ontologiques et philosophiques de ces compétences sont peu présents dans la littérature en bioéthique. Les principaux outils actuellement disponibles se divisent généralement en quatre principales catégories : 1) les documents officiels (codes de déontologie, règlements institutionnels, etc.); 2) les principales théories éthiques (éthique de la discussion, éthique de la vertu, principisme, etc.); 3) les ouvrages de référence scientifiques; 4) les outils de prise de décision éthique. Ces documents sont des incontournables pour les bioéthiciens et les PDS, mais leur disparité, voire leur contenu parfois contradictoire, jumelée à une compréhension limitée de l’éthique, est souvent source de confusion dans les processus décisionnels et peut être la cause de comportements ne répondant pas aux standards éthiques des pratiques professionnelles. Notre recherche constitue une réflexion qui s’inscrit en amont de ces outils dont le caractère pragmatique a le désavantage de simplifier la réflexion théorique au profit de données plus concrètes. Nos travaux visent à développer les bases d’un modèle flexible et inclusif – le modèle de la déontologie réflexive (MDR) – permettant de : 1) poser les principaux repères philosophiques, sociaux et déontologiques des problématiques éthiques rencontrées en pratique; 2) saisir les principales tensions éthiques inhérentes à cette complexité; 3) mieux comprendre, dans une perspective psychologique et développementale, les exigences personnelles et professionnelles qu’impose le statut de professionnel de la santé dans le contexte actuel des soins de santé. Entreprise théorique, ce projet consiste principalement à mettre en relation dynamique un ensemble de dimensions (légale, éthique, clinique, sociale, psychologique) à l’oeuvre dans la rencontre du bioéthicien et du PDS avec la complexité des situations éthiques, en s’inspirant du concept de sensibilité éthique de la « petite éthique » de Paul Ricoeur (1990), du modèle des quatre composantes de Rest (1994) et de la théorie du soi et des modes identitaires d’Augusto Blasi (1993). Ce processus implique trois étapes successives : 1) une mise en ii perspective de la posture épistémologique particulière du bioéthicien et du PDS à la lumière de la « petite éthique » de Ricoeur; 2) une revue de la littérature interdisciplinaire sur le concept de sensibilité éthique afin d’en proposer une définition et de le mettre en perspective avec d’autres compétences éthiques; 3) le développement d’un cadre de référence en matière d’identité éthique professionnelle (professional ethics identity tendencies, PEIT), inspiré de la théorie du soi et des modes identitaires de Blasi. Ces PEIT proposent un repère normatif aux exigences liées à la construction de l'identité en contexte de pratique des PDS et suggèrent des pistes de réflexion quant à la formation et à la recherche en éthique professionnelle. Cette recherche souhaite établir des fondements théoriques pour le développement ultérieur du modèle de la déontologie réflexive (MDR). / If the competency approach seems to be particularly valorised in Canada and in the United States for orienting the practice of health care professionals (HCP) – and in clinical bioethics – material that could provide with a better understanding of the psychological, ontological and philosophical foundations of these competencies seems rather limited in the bioethical literature. The tools that are generally available can be divided into four main categories: 1) official documents (e.g., code of ethics, institutional policies); 2) the main ethical theories (e.g., virtue ethics, theories of justice, principlism); 3) scientific references (e.g., journals, books); 4) decision-making tools. These documents are important for bioethicists and HCPs, but their disparities and even contradictions, coupled with poor knowledge in professional ethics, may be a significant source of confusion in the decision making process and even lead to behaviour that does not meet the ethical standards of HCP. This thesis is an upstream reflection regarding these tools, whose pragmatic character has the disadvantage of simplifying theoretical reflection at the benefit of more concrete evidence useful for practical decision making. This project aims at developing the foundations for a flexible and inclusive model – a model of deontological reflexivity (MDR) – that will: 1) present the main philosophical, psychological, sociological and deontological landmarks characterising ethical issues encountered in practice; 2) understand, from a psychological and developmental perspective, the personal and professional requirements inherent to the status of the health care professional in the current context of health care. A theoretical enterprise, this project primarily consists in relating, in a dynamic manner, a variety of dimensions (legal, ethical, clinical, psychological) at work in complex ethical situations encountered by HCPs and bioethicists, inspired by the concept of ethical sensitivity, the “petite éthique” of Paul Ricoeur (1990), the self theory along with Blasi's Identity modes (Blasi, 1993). The analysis process will consist in three successive phases: 1) a putting into perspective of the bioethicist's and HCPs’ epistemological posture in light of the “petite éthique” of Paul Ricoeur (1990); 2) an interdisciplinary literature review of “ethical sensitivity” in order to propose a definition of the concept and place it into perspective with other ethical competencies; 3) the development of a framework regarding professional ethics iv and identity (professional ethics identity tendencies, PEIT), inspired both by the self theory and Blasi's Identity modes. These PEITs provide a normative benchmark related to the construction of identity in the health care context and suggest some innovative avenues for professional ethics research and education. This research wish to elaborate the theoretical foundations that will be utilised further in the future to develop the model of deontological reflexivity (MDR).

En Chine, une communauté de juristes est en train d'éclore. Celle-ci commence à exercer une influence sur la « conscience juridique » de la société. Or, à la différence de leurs confrères français, les avocats chinois ne possèdent pas encore suffisamment le sentiment d'appartenance à leur corps. Leurs associations ne sont pas autonomes. Si la profession s'est beaucoup inspirée des expériences des pays « déontologiquement plus développés », des principes fondamentaux de la profession ne sont pas enracinés dans l'esprit collectif des avocats. En tant que profession libérale, la profession d'avocat éprouve un besoin inhérent de l'autonomie. Sans cette autonomie, elle ne pourra pas faire entendre sa voix par le public, ni protéger ses membres. De même, les activités des avocats ne pourront être surveillées de manière équitable par une institution ordinale muselée par les pouvoirs publics. L'autonomie de l'association des avocats, que ce soit en Chine ou en France, s'avère être une garantie pour la justice et le justiciable. Cette autonomie ne constitue pas une fin en soi. Elle n'est que le meilleur moyen d'assurer l'indépendance de l'avocat. L'essentiel de l'autonomie de la profession s'explique par sa mise en œuvre dans l'exercice professionnel des avocats. « À l'ongle on connaît le lion ». Cette étude comparative semble pouvoir révéler, au moins en une certaine mesure, le véritable paysage du fonctionnement de la justice, et aider à mieux comprendre la distance qui sépare la République populaire de Chine d'un « État de droit » au sens moderne. / In China, a lawyers' community is being formed. It begins to influence the "legal conscience" of the society. However, unlike their French colleagues, Chinese lawyers do not have yet enough sense of belonging to a common professional group. Their associations are not autonomous. Although the profession is much inspired by the experiences of "ethically more developed" countries, the fundamental principles of the profession are not yet rooted in Chinese lawyers’ collective concept. As a liberal profession, lawyers are experiencing an inherent need for autonomy. Otherwise, they cannot make their voice heard by the public, nor protect their professional rights. Similarly, lawyers' activities cannot be fairly supervised by a professional institution dependent on the public power. The autonomy of lawyers' association, whether in China or in France, should be considered as a guarantee for justice and all persons subject to trial. The autonomy is not an end in itself. It is the best way to ensure the independence of the lawyer. The essence of lawyers' autonomy is explained by its implementation in lawyers’ professional activities. From his foot Hercules. This comparative study aims to reveal, at least to some extent, the real landscape of Chinese justice, and to explore the distance between the People's Republic of China and a "rule of law" in its modern sense.