The aim of this thesis is to explore the influence of religion on the work ethic values of small and medium-sized enterprise (SME) owner-managers in Turkey. The emergence of religious/pious business people in Turkey has been regarded as a phenomenon. This research pays special attention to the religious transformation and secularism in Turkey. It is based on semi-structured qualitative interviews with 32 Turkish SME owner-managers. The sample of the study has been divided into two groups: The practicing Muslim Turkish managers (the religious group), and non/less practicing Muslim Turkish managers (the secular group). Discourse analysis of the qualitative data, first, clarifies where to seek the religious influence on business activities. It indicates that the influence of religion should be sought within individuals‘ conduct/manner of living leading the moral values and the mentalities of the business people, rather than seeking cause and affect relationship. The contemporary Islamic interpretation in Turkey, as it is called Turkish/Anatolian interpretation of Islam, is found to re-shape the existing teachings of the religion and reproduce the religious structure through the practices. In this respect, five distinguishing characteristics emerged as signs of the religious influence behind the pious business people‘s actions: Hard work as an Islamic duty, good will (intention), responsibility, bounty/benevolence and the balance/equilibrium in one‘s life. It is also observed that the new Islamic discourse in Turkey provides moral energy exclusively for the religious business people in terms of influencing and encouraging entrepreneurial activities. Meanwhile, the study demonstrates that the work ethic values of the religious Turkish SME owner-managers have been evolving to be more rational and professional, especially after the 1980s liberal economy. This transformation has been evaluated within the concept of secularisation.

Thrasymaque de Chalcédoine, un sophiste de renom dans l'Athènes du Ve siècle av. J.C. est présenté comme l'interlocuteur principal de Socrate dans le livre I de la République. Il y est surtout question de la justice et des implications qui en découlent, Socrate et Thrasymaque ne s'entendant évidemment pas sur la nature de la justice. Thrasymaque, poussé par le questionnement constant de Socrate, en vient à formuler différentes thèses sur la justice, notamment : «Je soutiens, moi, que le juste n'est rien d'autre que l'intérêt du plus fort» (Rép. 338c) et «la justice et le juste constituent en réalité le bien d'un autre.» (Rép. 343c) Parallèlement, il oppose au philosophe une vision de la justice difficile à accepter, mais aussi difficile à réfuter : celui qui commet l'injustice est plus heureux que celui qui agit en fonction de la justice. Ainsi, pour Thrasymaque, l'injuste est meilleur que le juste et est plus heureux, car l'injustice est plus profitable pour soi-même. Selon cette vision, qu'est-ce donc que la justice, et en quoi n'est-elle pas profitable pour soi-même? L'objectif de ce mémoire sera de faire ressortir positivement la conception de la justice de Thrasymaque, car c'est avec elle qu'entre en conflit la recherche du bonheur. En effet, si la justice est la représentation des intérêts du dirigeant, comme l'avance le sophiste, alors être juste n'est rien d'autre qu'agir en fonction des intérêts d'autrui et non de soi-même. Cependant, dans une Cité où les individus sont sous la gouverne de la loi, il n'est pas si simple d'agir toujours selon ses propres intérêts lorsque ceux-ci sont contraires à la justice. C'est pourquoi il sera également pertinent de s'attarder aux caractéristiques et aux vertus qu'un individu doit posséder, selon Thrasymaque, pour être heureux. Nous essaierons donc de dégager de la pensée de Thrasymaque un modèle de vie à suivre : le κρείττων. En dernière analyse, nous mettrons en relief la position de Thrasymaque avec la critique platonicienne. Pour Socrate, la position voulant que l'injustice soit profitable est difficile, car il lui faudra montrer que c'est en fait la justice qui apporte le bonheur, en tant qu'elle est une vertu de l'âme. / Thrasymachus of Chalcedon, a renowned sophist in the Athens of the fifth century BC, is presented as the main interlocutor of Socrates in Book I of the Republic. As it is mainly a debate on the question of justice and its implications, Socrates and Thrasymachus are obviously not agreeing on the nature of justice. Thrasymachus, driven by the constant questioning of Socrates, comes to formulate different theories about justice, including: "I support that justice is nothing else than the interest of the stronger" (Rép. 338c) and "justice and just are actually another's good." (Rép. 343c) Meanwhile, he opposes the philosopher a vision of justice difficult to accept, but also hard to refute: one who commits injustice is happier than he who acts according to justice Thus, for Thrasymachus, injustice is better than justice and is happier because injustice is more profitable for yourself. According to this view, what is justice, and why is it not profitable for ourselves? The objective of this thesis is to highlight the positive conception of Thrasymachus about justice, because it is in conflict with the pursuit of happiness. Indeed, if justice represent the interests of the ruler, as argued by the sophist, then being just is nothing else that acting according to the interests of others and not yourself. However, in a city where people are under the guidance of the law, it is not always so easy to act according to its own interests when they are contrary to justice. That is why it is also relevant to dwell on the characteristics and qualities an individual must possess, according to Thrasymachus, to be happy. We will try to identify in Thrasymachus' ideas about justice a life model to follow: the κρείττων. Ultimately, we will highlight the position of Thrasymachus with Plato's critique. For Socrates, the position that injustice is profitable is difficult because he will have to show that this is actually justice that brings happiness, as it is a virtue of the soul.

v anglickém jazyce: The aim of the thesis is to provide description of nursing and medical aspects and offer ethical and legal context concerning the issue of living will. The body of the thesis is divided into theoretical section and practical section. The theoretical section deals with the issue of living will from the nursing and medical point of view with characterization of several serious conditions in intensive care such as apalic syndrome, terminal state etc. The chapter on legal aspects of living will defines the term 'lege artis', 'do not resuscitate - DNR', and characterizes the matter of decision making in the case of serious and terminal states. The chapter on ethical perspective discusses the process of dying and the Christian point of view on the issue of dying. The practical section processes the results of a survey based on 104 non-professional respondents and their replies to a provided questionnaire. The research section analyzes the level of knowledge which non-professional population has of the issue of living will. The closing discussion evaluates the confirmation of established hypotheses and provides practical suggestions. Keywords: living will, dying, ethic, resuscitation, terminal state.

Titled ''Apprehension of Ethics in the practice of Czech teachers'', my Master's Thesis opens with elaborating on the term ''competention'' as the objective of education in the 21st century. Putting the ethic education in the European context, I then investigate the practical teaching cases in particular countries. The existing concepts of T. Lickona, M. Berkowitz and R.R. Olivar are described in the third chapter. After that the ethic education in the Czech Republic comes in to the focus; with a special attention being given to its institutional framework. The chapter number four analyses a teacher of the ethic education; it explores further options for ethic education in offer; and the selection of various teaching materials that differ among each other in their ethical and philosophical approaches and learnings. Using the phenomenological method, the last part of the Thesis presents a qualitative research on the various approaches taken by the teachers of ethic education. It particularly focuses on how the teacher's personal value system is projected in the education process and thus affects opinions and values of her students.

Ce qui intéresse Saint Augustin, c'est la manière dont les élus, distingués des autres par la grâce de Dieu et non d'après leurs mérites qui sont inexistants, vont vivre leur exil parmi les impies d'une cité terrestre, privée de repos, donc de paix. Mais pas plus que cette dernière n'est assimilable à l'État, pas plus la cité de Dieu n'est totalement identifiable à l'Église. Nous comprenons bien qu'il s'agit de deux cités au sens allégorique sui sont empiriquement mélangées (perplexae) ici-bas. En assimilant progressivement la première à l'état et la seconde à l'Église, les théocratiens médiévaux (comme l'islam politique de nos jours) en sont venus, contre la pensée de l'évêque d'Hippone, à soumettre l'État à l'Église, méconnaissant de la sorte la perspective eschatologique de la thématique des deux.Les disciples de Saint Augustin ont-ils été fidèles à l'enseignement du docteur de l'Occident chrétien, notamment au plan politique ? Dans la mesure où ils ont été unanimes à reconnaitre que la véritable « civilisation » est fondée sur la Foi en un Dieu qui s'est révélé, et où l'homme la comprend comme une « ultime et radicalissime possibilité de son être », c'est la situer hors du monde. Il restait à combattre toute tentative de la réduire aux dimensions empiriques de l'existence intramondaine de la condition humaine, dans l'étroitesse de la cité terrestre, cette, cette société adamique qui précède toujours la cité à venir et la prépare dans les tribulations de l'histoire humaine : « Là, nous nous reposerons et nous verrons ; nous verrons et nous aimerons ; nous aimerons et nous louerons ». (Œuvres de Saint Augustin, traduction française Georges Combès, Bibliothèque augustinienne, Paris, Desclée de brower, 1959). N'est-ce pas une image de la paix à laquelle tendent tous les êtres-humains ? / What interests Saint Augustine, is the way elected officials, distinguished from others by the grace of God and not on their merits which are non-existent, will live in exile among the ungodly of an earthly city, private rest so peace. But just as the latter is comparable to the state nor the city of God is totally identifiable with the Church. We understand that these are two cities in the allegorical sense empirically following are mixed (perplexae) here below. Gradually assimilating the first state and the second in the Church, the medieval théocratiens (such as political Islam today) have come against the thought of the bishop of Hippo, to submit the State the church, unaware of the way the eschatological perspective of the theme of the two.The disciples of St. Augustine were they faithful to the teaching of the doctor of the Christian West, especially in politically? To the extent that they were unanimous in recognizing that the true "civilization" is based on faith in a God who revealed himself, and when man understands it as an "ultimate radicalissime possibility of his being," c is to place it outside the world. It remained to fight any attempt to reduce the size of the empirical worldly existence of the human condition, in the narrowness of the earthly city, this, this company Adamic which always precedes the city to come and prepare the tribulations of human history: "Here we will rest and we'll see, we will see and we will love, we love and praise." (Works of Saint Augustine, George Combe French translation, Augustine Library, Paris, Desclée de Brower, 1959). Is not this a picture of the peace to which all things tend-humans?

Partindo da crítica ao uso imaginário e doutrinal da responsabilidade que eventualmente incide no campo psicanalítico, esta pesquisa de mestrado objetiva investigar a noção de responsabilidade do sujeito na consideração da obra do psicanalista francês Jacques Lacan, situando as possíveis incidências e implicações clínicas dessa noção. Em decorrência das marcações, definições e tempos distintos nos quais Lacan abordou a responsabilidade em seus escritos e seminários, como eixo de trabalho, inserimos a noção no debate entre o indeterminismo-determinismo e a causalidade psíquica, de forma a desdobrar pontos de indeterminação e negatividade que suscitem condições de possibilidade à responsabilidade do sujeito. Posteriormente, abordamos os modos de assunção lógica da responsabilidade em reconhecimento retroativo e em ato , perspectiva que ganha forma (sollen) e efetividade no entendimento lacaniano de tempo lógico. Por fim, delineamos a responsabilidade como noção possível e hipotetizamos que esta traz a marca da posição ética e insondável do sujeito, no que este não pode ser reduzido a um sonho do mundo tragado pela estrutura / Starting from the criticism of the imaginary and doctrinal use of responsibility that eventually affects the psychoanalytic field, this master\'s research aims to investigate the notion of responsibility of the subject in the consideration of the work of the French psychoanalyst Jacques Lacan, situating the possible incidences and clinical implications of this notion. As a result of the markings, definitions and distinct times in which Lacan addressed responsibility in his writings and seminars, as axis of work we insert the notion of responsibility in the debate between the indeterminism-determinism and the psychic causality, in order to unfold points of indeterminacy and negativity that raise conditions of possibility to the responsibility of the subject. Subsequently, we approach the modes of logical assumption of responsibility in retroactive recognition and in act , a perspective that gains form (sollen) and effectiveness in the Lacanian understanding of logical time. Finally, we delineate responsibility as a possible notion and hypothesize that it bears the mark of the ethical and unfathomable position of the subject, in that it can not be reduced to a \"dream of the world\" engulfed by structure

Esta tese perscruta o modo como Max Weber, na segunda edição de A ética protestante e o espírito do capitalismo, recorre a dois conceitos oriundos da psicanálise freudiana, a saber, os conceitos de angústia e ab-reação. Defende, além disso, que estes devem ser compreendidos como parte de uma constelação na qual estão incluídos ainda dois conceitos de lavra propriamente weberiana: os de desencantamento do mundo e prêmios psicológicos. Com isso, por um lado, joga-se luz sobre uma relação jamais discutida explicitamente por Weber e virtualmente negligenciada pela literatura especializada. Por outro, busca-se sustentar uma compreensão da obra em seu núcleo distinta da atualmente dominante na weberologia, que compreende a explicação weberiana da gênese do espírito capitalista moderno na chave de uma ação racional puramente orientada a valores. / This thesis examines how Max Weber, in the second edition of The Protestant Ethic and the Spirit of Capitalism, makes use of two concepts derived from Freudian psychoanalysis, namely, the concepts of anxiety and ab-reaction. It further argues that these concepts should be understood as part of a constellation in which two other Weberian concepts are included: the disenchantment of the world and psychological premiums. Thus, on the one hand, it sheds light on a relationship that was never explicitly discussed by Weber and has been virtually neglected by specialized literature. On the other, it seeks to maintain an understanding of the core of Webers work distinct from its current dominant reading in Weberology, which understands the Weberian explanation of the genesis of the modern capitalist spirit in the key of a pure value-rational action.

O objetivo desta pesquisa é mostrar como a interpretação do conceito Bushidô, pelo pensador e educador Inazo Nitobe, presente na obra Bushido The Soul of Japan, contribuiu para a formação de uma imagem heroicizada dos samurais durante o Período Meiji (1868-1912), e foi utilizada pelos intelectuais da época para fundamentar os valores éticos e morais que todos os cidadãos japoneses deveriam se respaldar, além de ser parte da ideologia nacionalista que se constituía. Bushidô é antigo código de conduta dos samurais japoneses utilizado principalmente no Período Tokugawa (1603-1868) e a utilização do termo por Nitobe, já no Período Meiji, foi condizente com o contexto histórico da época. Veremos que, por meio desta releitura do bushidô tentou-se elaborar um sistema ético moderno a partir de uma tradição inventada, que fornecia um herói nacional (o samurai) reinterpretando costumes nipônicos de modo a associá-los aos conceitos europeus da época, de modo a evidenciar uma evolução social possibilitado necessariamente pela presença e cultivo do caráter moral dos cidadãos. / The objective of this research is to show how the interpretation of the term Bushido, the thinker and educator Inazo Nitobe, present in the work Bushido The Soul of Japan, contributed to the formation of an image heroicized samurai during the Meiji Period (1868-1912), and was used by the intellectuals of the time to support the ethical and moral values that all Japanese citizens should be backed, and is part of the nationalist ideology that was. Bushido code of conduct is ancient Japanese samurai used mainly in the Tokugawa Period (1603-1868) and the use of the term by Nitobe, since the Meiji Period, was consistent with the historical context of the time. We will see that through this remake of Bushido tried to develop a modern system of ethics from an invented tradition, which provided a national hero (samurai) reinterpreting customs Nips to associate them with European concepts of time, so to show a social evolution necessarily made possible by the presence and cultivation of moral character of citizens.

As doenças crônicas estão entre as que mais crescem no Brasil e ao mesmo tempo apresentam alto índice de não adesão ao tratamento por parte dos pacientes. Apesar do esforço das políticas públicas, junto as campanhas de prevenção, conscientização e acesso aos medicamentos a essa população, a taxa de não adesão é alta. Pode-se dizer que os médicos e profissionais da saúde encontram algo que parece de difícil compreensão a partir do seu discurso: como pensar a ideia de que os pacientes parecem, de modo inusitado, se recusar a aderir ao tratamento? Segundo a Psicanálise, a questão da adesão não é simples: implica a maneira como cada paciente lida com o seu adoecimento. Dessa maneira, o presente trabalho, trata-se de um estudo teórico, com revisão bibliográfica e tem por objetivo propor uma ampliação teórica sobre a compreensão dada a não adesão em doenças crônicas. Nos valemos de conceitos centrais, tais como o inconsciente, a lógica entre demanda e desejo, o sintoma, passando por gozo e ato para compreender a não adesão como uma manifestação do sujeito do inconsciente. São objetivos específicos: a) levantar e percorrer a literatura científica produzida sobre a definição médica de doença crônica, índice de não adesão, fatores de risco para a não adesão e as formas de tratamento oferecidas para esses pacientes nas instituições de saúde. b) ampliar a discussão da não adesão ao tratamento da doença crônica, trazendo a ética da Psicanálise como pilar da atuação do analista nas instituições de saúde para poder propor propostas singulares aos pacientes que levem em conta a escuta do sujeito do inconsciente, c) discutir a importância da manutenção do analista na instituição e da transmissão dos efeitos analíticos como tática de inserir a Psicanálise na discussão das políticas públicas. A posição do analista nas instituições de saúde, se pauta pela impossibilidade de sustentar propostas universais em termos de tratamento que servem para todos. A não adesão a um tratamento significa muito mais do que simplesmente aderir ou não a uma prescrição médica. O avanço teórico e conceitual da não adesão, se faz necessário, pois aderir ao tratamento significa aderir uma nova condição de vida, é poder se apropriar de um corpo doente e não mais saudável como imaginado. Aderir é aceitar limitações e assumir uma queda da posição narcísica com o corpo. Portanto, o desafio que se coloca para o analista é poder propor e sustentar projetos terapêuticos singulares nas instituições á partir do estabelecimento de políticas públicas que levem em conta o sujeito do inconsciente. Uma práxis que não vai garantir a adesão, que não vai prescrever e nem convencer, mas que vai lidar com a dimensão do inconsciente, tão presente nas falas dos pacientes, sem se voltar para uma prática normativa, mas sim para uma escuta na direção do sintoma, da fantasia, do gozo e do ato, ou seja lidar com o sujeito / Chronic diseases are among the highest growing in Brazil and at the same time they present a high rate on noncompliance by the patients. In spite of the efforts of public policies, along with campaigns to raise prevention, awareness and access to medicine in that population, noncompliance rates are high. It can be said that doctors and health professionals encounter something that seems hard to comprehend from their discourse: how to think the idea that patients appear to, in usual fashion, refuse to adhere to treatment? According to Psychoanalysis, the question of adherence isnt simple: it implicates the way in which each patient deals with his illness. Thus, the present work is a theoretical study, with a bibliographical revision and has the objective of proposing a theoretical amplification on the comprehension of noncompliance in chronic diseases. Well use the main concepts, such as the unconscious, the logic between demand and desire, the symptom, as well as jouissance and act to understand noncompliance as a manifestation of the subject of the unconscious. The specific objectives are: a) to raise and travel the scientific literature regarding the medical definition of chronic disease, the rate of noncompliance, risk factors for noncompliance and the treatments offered for these patients at health institutions. b) to amplify the discussion of noncompliance to treatment of the chronic disease, bringing the ethics of Psychoanalysis as a pillar of the practice of the analyst in the health institutions in order to propose unique proposals to the patients that take into consideration the listening of the subject of the unconscious. c) to discuss the importance of the practice and position of the analyst in the institution and the transmission of the analytical effects as a tactic of inserting Psychoanalysis in the discussion of public policies. The position of the analyst in the health institutions is guided by the impossibility of sustaining universal proposals in terms of treatments that serve all. Noncompliance to a treatment means much more than simply adhering or not to a medical prescription. Theoretical and conceptual advances of noncompliance are necessary, for adhering to a treatment means adhering to a new life condition, it is being able to appropriate a body that is sick and no longer healthy as imagined. Adhering is accepting limitations and assuming a fall from the narcissistic position with the body. Therefore, the challenge that is presented for the analyst is to be able to propose and sustain singular therapeutic projects in institutions by the establishment of public policies that take into consideration the subject of the unconscious. A praxis that will not guarantee adhesion, that will not prescribe or convince, but one that will deal with the unconscious dimension, which are so present in the speech of patients, without turning to a normative practice, but to a listening in the direction of the symptom, the fantasy, of jouissance and the act, that is, dealing with the subject of the unconscious

O situar-se explicitamente em uma área de concentração que interfaceia Filosofia e Educação caracteriza esta tese, desenvolvida a partir de estudos bibliográficos, essencialmente teóricos e subsidiariamente históricos, tomando como prioritárias as fontes primárias, especialmente as obras filosóficas de Enrique Dussel e de outros filósofos europeus e latinoamericanos por ele abordados. O autor em questão vem se dedicando desde a década de 1970 ao desenvolvimento de uma filosofia que guarde profunda relação com o contexto sóciohistórico latino-americano, tendo sua produção adquirido forma de uma filosofia da libertação. O esforço do presente trabalho destina-se, especialmente, à contribuição no sentido de sistematizar e melhor definir conceitos-chave desta expressão filosófica, em particular as noções de libertação, filosofia e metafísica esta estritamente compreendida como filosofia primeira. Para alcançar tais objetivos, o trabalho divide-se em duas partes, a primeira dedicada à explicitação dos fundamentos filosóficos, históricos e antropológicos da filosofia dusseliana, com destaque para sistematização esquemática e didática da original proposta de interpretação da história procedida pelo filósofo em estudo. Na segunda parte, são sistematizadas algumas das elaborações filosóficas próprias de Dussel, às quais se somam outras elaborações e, em menor escala, críticas procedidas pelo autor da tese. Nesta etapa, propõe-se a materialidade dos corpos, sua carnalidade concreta, como critério de validação dos processos de libertação almejados pela filosofia em questão. Para que possa contribuir factualmente com a libertação dos corpos, apresenta-se esta filosofia como uma pedagógica, que tenha a ética e não a ontologia como sua metafísica, sua filosofia primeira. Por fim, constam desta tese apontamentos iniciais sobre a política da libertação, atualmente em desenvolvimento pelo autor em referência, bem como a indicação de outros temas a serem desenvolvidos pelos interessados nesta problemática filosófica contemporânea. / The lie explicitly in an area of concentration that interfaces Philosophy and Education that characterizes this thesis, essentially theoretical and secondary historical, taking as priorities the primary sources, especially the philosophical works from Enrique Dussel and others Europeans and Latin Americans philosophers that he discusses. The author in question has been dedicating since 1970, to the development of a philosophy that keeps profound relation with the Latin America socio-historical context, having his works acquired form of a liberation philosophy. The effort of the present work intends, specially, to the contribution in a way to systematize and better define key-concepts of this philosophical expression, particularly the notions of liberation (freedom), philosophy and metaphysics this one strictly understood as first philosophy. To achieve these objectives, this work is divided in two parts, the first of which is dedicated to make explicit the basis of philosophic, historical and anthropological of dusselian philosophy, with emphasis on schematic and didactic systematization of the original proposal for the interpretation of history preceded by the philosopher in study. In the second part are systematized some of the philosophical elaborations specific from Dussel, which add others elaborations and to a lesser extent, reviews conducted by the author of the thesis. This step proposes the bodies materiality, its concrete carnality, as criteria for validation of the liberation processes sought by the philosophy in question. In order to contribute factually to the liberation of the bodies, presents this philosophy as a pedagogical, which has the ethics - and not the ontology - as its metaphysics, its first philosophy. Finally, included in this thesis notes on the early release policy, currently under development by the author in question, as well as the names of other themes to be developed by interested parties in contemporary philosophical issues.