This diploma thesis deals with the occurrence of the syndrome of burnout in nurses. The main objectives of this work is to determine the incidence of burnout among nurses in selected hospital wards and selected hospitals. In the theoretical part of the thesis is described the profession of nurses, burnout and the possibilities of its prevention. In the practical part I describe the goals, objectives, hypotheses and methodology of my work. Research investigation, implement it through a standardized questionnaire, the Maslach Burnout Inverters, which is designed for the monitoring of the burnout syndrome in the exposed occupations in the hospital in České Budějovice, Písek and Strakonice. The data obtained evaluating the statistical method of chi square test, which I will verify pre-established hypotheses of work. The obtained results are evaluated and interpreted.

Made available in DSpace on 2009-11-18T19:00:44Z (GMT). No. of bitstreams: 1 RPericlesB.pdf: 1462606 bytes, checksum: 844ec741439c04a254fc42dc23644c0a (MD5) Previous issue date: 2005 / The concept of corporative social responsability emphasizes the divergence of opinions about your meaning. The business values that direct the social actions at the company are performed by employees. This work has the objective to verify if the business values directed to the social responsibility practice act on free social actions practice of the employees of ALUMAR Consortium. The social actors involved were employees of the company that took part in some kind of social action supported by it in the period of January 1st 2003 to December 31st 2004. The methodology used was description and explanation searching to describe the phenomenon of corporate social responsibility and explain yours dimensions and influence in the practice of free actions of social responsibility. The conclusions about demonstrate that business values act on employees in the practice of free actions of social responsibility as well emphasize the strategical importance of social responsibility, regardeless the way it could be stablished and finally to organize a concept more included of social responsablity that passes by several boarding about the subject. / O conceito de responsabilidade social corporativa acentua a divergência de opiniões acerca do seu significado. Os valores empresariais que direcionam as ações sociais na empresa são praticados pelos empregados. Este trabalho tem como objetivo verificar se os valores empresariais voltados para a prática da responsabilidade social, influenciam na prática espontânea de ações sociais dos empregados do Consórcio de Alumínio do Maranhão S.A. Os atores sociais envolvidos foram os empregados da empresa que participaram de algum tipo de ação social fomentada pela mesma no período de 01/01/2003 a 31/12/2004. A metodologia utilizada foi a descritiva e explicativa, buscando descrever o fenômeno responsabilidade social corporativa e explicar suas dimensões e influência na prática espontânea de ações de responsabilidade social. As conclusões a respeito demonstram que os valores empresariais influenciam os empregados na prática espontânea de ações de responsabilidade social, bem como ressaltam a importância estratégica da responsabilidade social, independente da forma como ela possa se estabelecer e finalmente organiza um conceito mais abrangente de responsabilidade social, que passa pelas diversas abordagens sobre o tema.

BRAGARD, Romain. Urbanité et sentiment de nature: ethnographies comparées de la randonnée pédestre Corse – Chapada Diamantina (Brésil). 2009. 253f. Tese (Doutorado) - Curso de Sciences Sociales, Centre de Recherche Et D’Études Anthropologiques, Université Lumière Lyon 2, Lyon, 2009. / Submitted by Hanna Sandy (nannybells@gmail.com) on 2016-12-16T12:15:16Z No. of bitstreams: 1 2009_tese_rbragard.pdf: 13361393 bytes, checksum: f16abc1f970dd4045a2b10f0995be600 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2016-12-20T16:43:04Z (GMT) No. of bitstreams: 1 2009_tese_rbragard.pdf: 13361393 bytes, checksum: f16abc1f970dd4045a2b10f0995be600 (MD5) / Made available in DSpace on 2016-12-20T16:43:04Z (GMT). No. of bitstreams: 1 2009_tese_rbragard.pdf: 13361393 bytes, checksum: f16abc1f970dd4045a2b10f0995be600 (MD5) Previous issue date: 2009 / This research is articulated around a founding hypothesis: the feeling of nature that motivates the hikers is an urban feeling. Loving the nature, searching for a physical contact with it, spending energy and money to go through it and experience extraordinary feelings are all elements of the modern cultural weft. Tourists at the GR20 (Corsica) and at the Chapada Diamantina (Bahia, Brazil) inherited from the history of the idea of nature, from the history of the individual and from the history of free time in western civilization. They are moved by the desire of nature, which is worked out in the urban routine, and which emergence conditions are similar in both countries. However, the features of the « hiking ritual » in each of these places change according to their social structures and their « national myths ». In one hand, we can see how French tourists in Corsica experience and act the « myth of the individual » (Miguel Benasayag), fulfilled by equality and autonomy values. On the other hand, Brazilian tourists perform a hierarchical social scene, which places them between the guide who serves them and the natural divinity that overwhelms them. In both cases, a political question can be asked: does the feeling of nature hide and legitimate a « selective democracy » (Jessé Souza) that is connected to a depoliticization of nature as raw material ? / Cette recherche s’articule autour d’une hypothèse structurante : le sentiment de nature qui motive les randonneurs est un sentiment urbain. Aimer la nature, rechercher un contact physique avec elle, dépenser énergie et argent pour la parcourir et éprouver des sentiments extra-ordinaires, sont des actes qui s’inscrivent dans une trame culturelle moderne. Les excursionnistes du GR20 (Corse) et de la Chapada Diamantina (Bahia, Brésil) sont héritiers d’une histoire de l’idée de nature, d’une histoire de l’individu et d’une histoire du temps libre. Ils sont mus par un désir de nature, qui s’élabore dans le quotidien urbain, et dont les conditions pratiques d’émergence sont comparables. Mais la forme que prend le « rituel excursif » dans chacune des deux localités varie en fonction de structures sociales et de « mythes nationaux » distincts. On observe ainsi que les randonneurs français vivent avec force le « mythe de l’individu » (Miguel Benasayag), égalitariste et autonomiste, et que les randonneurs brésiliens performent une scène sociale hiérarchisée, qui les situe entre le guide qui les sert et la nature divinisée qui les dépasse. Dans les deux cas, une question politique peut être posée : le sentiment de nature n’a-t-il pas pour fonction impensée de masquer et de légitimer une « démocratie sélective » (Jessé Souza), qui s’articule à une dépolitisation du rapport à la nature-matière première ?

Après une présentation des découvertes scientifiques de Monod en matière de biologie moléculaire, en particulier les gènes régulateurs dans l’opéron et l’allostérie, puis l’exposé de l’interprétation philosophique de Monod sur ces apports scientifiques, par la mise en avant des principes du hasard et de la nécessité, nous tentons de tirer au clair ce qui, chez Monod, relève du matérialisme scientifique proprement dit, car relevant d’un principe méthodologique de stricte objectivité, et ce qui relève de choix métaphysique. Cette distinction est fondamentale car il faut montrer que le matérialisme scientifique n’est pas exclusif de toute métaphysique. Il peut contribuer, au contraire, à manifester la pertinence d’un certain niveau d’analyse qui, loin d’exclure d’autres niveaux d’analyse, les permet. Ceci répond à l’exigence d’opérer les distinctions nécessaires pour mettre chaque investigation rationnelle à sa place, sans confusion ou empiétement des niveaux de recherche. / First, we give a presentation of Monod's scientific discoveries as regards molecular biology, particularly the regulator genes in operon and allostery. Then we will present Monod's philosophical interpretation concerning those scientific contributions by the setting in front of the principles of the chance and necessity. We try to draw with light what depends on strict scientific materialism because depending on a methodological principle of strict objectivity, and what depends of metaphysical choice. That distinction is fundamental because it has to be shown that the scientific materialism is not exclusive from any metaphysics. On the contrary, it can contribute to manifest the pertinence of a certain level of analysis which, far from excluding other levels of analysis, do allow them. In that way, we answer to the necessity of right distinctions in order to place each investigation at its right place without any confusion nor overlapping of the levels of research.

A pesquisa analisa como a construção das identidades dos jovens do Quilombo dos Alpes insere-se e é reveladora do duelo ético-estético existente no mundo contemporâneo. O que se propôs foi interpretar como os jovens jogam o jogo das identidades, perpassados pelos pertencimentos étnico-raciais, e constroem identidades que se alimentam de territórios e lugares. Nesse sentido, foram elaborados os conceitos de Duelo Ético-Estético e de Trajetórias Espaciais Cotidianas, que orientam a investigação. Partiu-se da problematização de humanismo não racial, para discutir sujeito e identidade. Considerando a transição paradigmática, a metodologia foi construída com orientação de complexidade pós-moderna. Teve como centro o diálogo com os jovens, a partir da perspectiva hermenêutica. A pesquisa desdobrou-se em duas estratégias de abordagem ou eixos. Os procedimentos do eixo teórico-conceitual envolveram: levantamento bibliográfico, leitura e releitura, fichamento, discussão e interpretação. O eixo metodológico se desdobrou nos seguintes procedimentos operacionais: o registro no diário de campo de todo o trabalho de coleta, visita ao INCRA, visitas exploratórias e conversas informais na comunidade, registro fotográfico, aplicação de formulário, entrevistas semiestruturadas e acompanhamento das Trajetórias Espaciais Cotidianas. Os resultados alcançados evidenciaram a existência do duelo ético-estético do qual os jovens do Quilombo dos Alpes participam e que, ao tomarem parte nesse duelo, eles se inserem como sujeitos na cidade. Isso possibilitou a elaboração de uma cartografia do corpo racializado dos jovens do Quilombo dos Alpes. Em síntese, a pesquisa integra-se numa Geografia Humanista, cuja abordagem enfatizou o nível molecular das diferenças e alteridades. / This paper analyzes how the construction of identity of the youths in Quilombo dos Alpes takes place in the contemporary world and reveals the existing duel between ethics and aesthetics. Our goal was to interpret the way the youths play the game of identities, pervaded by ethnic and racial backgrounds, and build identities that feed on territories and places. In this sense, we developed the concepts of Ethic-Aesthetic Duel and Daily Spatial Trajectories, which guide the research. Based on the problematization of non-racial humanism, we discuss subject and identity. Considering the paradigmatic transition, the methodology applied follows a postmodern complexity orientation, and is centered on the dialogue with the youths, adopting a hermeneutic point of view. The research is divided in two approach strategies or axes. The procedures involved in the theoretical axis include: literature review, reading and rereading, cataloguing, discussing and interpreting. The methodological axis involved the following operating procedures: entering in the field journal all the collected data, visiting INCRA (National Institute for Colonization and Agrarian Reform), exploratory visits and informal conversations with the community, photographic records, application of form, semi-structured interviews and follow-up of Daily Spatial Trajectories. The findings show that the youths of Quilombo dos Alpes take part in an existing ethic-aesthetic duel, and that in doing so they constitute themselves as subjects in the city. This allowed us to develop a mapping of their rationalized bodies. In summary, this research adopts a Humanistic Geography approach, focusing primarily on the molecular level of difference and alterity.

The aim of the dissertation is to form and to reflect individual dilemmas and to search possible approaches and methods of their solution. The task of this dissertation is to describe and sum up possible dilemmas by providing of socials services to families with children in a non-profit-making institution. The dissertation is divided in six chapters where I describe apart from other things a family and social work with it. At the same time a stabilization of the family as one of the most effective form of help to dysfunctional families is introduced here. Further chapters are devoted to ethic and ethical dilemmas. A part of the dissertation is qualitative research realised in form of structured interview with social workers who provide social works to dysfunctional families in a non-profit-making institution. On conclusion of the dissertation there is the analysis of the dilemma from the practice of interviewed workers with help of three ethical theories deontology, utilitarism and ethic of the care. The social work is so connected with ethic in the practice.

Made available in DSpace on 2014-06-11T19:33:30Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-10-26Bitstream added on 2014-06-13T21:06:19Z : No. of bitstreams: 1 andrade_tcb_dr_mar.pdf: 786111 bytes, checksum: cd58f1250356fa07508d26fab6b7ce6c (MD5) / A discussão sobre apropriação/vivência de valores – se colocada em nível radical – necessita previamente passar pelo estudo acurado das concepções filosóficas subjacentes na Política Educacional brasileira atual que engendra os currículos vivenciados nas instituições escolares do país. Nesse sentido, estabeleceram-se como objetivos da pesquisa de campo identificar a percepção de professores das séries iniciais do Ensino Fundamental, sobre apropriação e vivência de valores e a metodologia que eles indicam usar, em sua prática pedagógica, quanto a esses conteúdos atitudinais. Identificar a influência do currículo oculto em sua práxis educativa. Identificar se a formação profissional das docentes contribui para educação com pluralidade ética. Pauta-se em Arendt (2000, 2003), asseverando que todos os aspectos da condição humana têm alguma relação com a política. Também em Sarabia (2000), quando assinala que os professores devem dar a mesma atenção aos conteúdos atitudinais, valores e normas que dispensam aos conteúdos factuais e conceituais. Cabe ao Estado responsabilizar-se pela efetivação dos direitos humanos, garantindo igualdade de oportunidades a todos os cidadãos. Para que os alunos tenham claros seus direitos, dentre outros aspectos, faz-se necessária sólida formação em valores, entendendo-os sob o ponto de vista da transvaloração dos valores como em Nietzsche (1988a) e do politeísmo de valores conforme postulado por Weber (1998). Supôs-se que a prática pedagógica dos professores, objeto desta pesquisa, favorecesse a apropriação/vivência de valores, atitudes e normas, contribuindo para educação emancipadora, visando aos interesses do coletivo da humanidade. / The discussion about value/living appropriation – is in a radical level – it is necessary to go through the accurate study of philosophical conceptions which is subjacent in the Brazilian Political Education nowadays, therefore the questions in the roll. There were established as the field research objectives to identify the teacher’s perception, especially those of the initial grades of the Fundamental Teaching, about the value conception and indicated methodology for the attitudinal content, values and rules so that students can perceive the social problems and, with critical sense, became participant and capable to think changes, looking for solutions. Mention in Arendt (2000, 2003), that all aspects of human conditions have a relation with politics. Also in Sarabia (2000), when is mentioned that the teachers should give the same attention to the attitudinal content, values and rules that are given to the factual and conceptual ones. It is up for the State’s responsibility the human rights accomplishment, to guarantee equal opportunities for all citizens. So that the students have their rights clearly, beyond other aspects, it is necessary solid value development, knowing them through Nietzsche (1988a) e Weber (1998) polytheism point of view. Presumed the teacher’s pedagogical practices, this research object, supported the value/living, attitudes and rules appropriation, contributing for the education emancipation, aiming the humanity collectives concerns. The following instruments were used: questionnaire, interviews and teacher’s statement in the data collection; for the analyses and interpretation, the Sample theory and estimation statistics (BARBETTA, 1998), the Hermeneutic (ALVES, 1991) and, yet, synthesis amplified (SANCHEZ-GAMBOA, 1989).

Si certains héritiers de la phénoménologie ont cherché à libérer l'apparaître des normes qui lui étaient imposées, il en allait autrement chez Husserl. Les normes étaient d'abord appliquées aux visées de sens elles-mêmes, lesquelles étaient dites « correctes» ou « incorrectes». Autre façon de dire que la phénoménologie ne pouvait faire l'économie des normes : point de description sans prescription, et sans prescription à la description. Dire que le projet phénoménologique est essentiellement descriptif, c’est cependant admettre que les normes s'y tiennent en retrait. Le premier défi d'une phénoménologie des normes est donc de les mettre au jour. De plus, en son versant critique, la phénoménologie des normes doit justifier notre droit de les poser et de les appliquer normativement. À ce titre, elle sera une phénoménologie du caractère normatif des normes . Suivant les traces de Husserl, nous considèrerons d'abord les enjeux normatifs liés à la logique, puis les autres normes reconnues par lui. Ces normes étant assimilées à l'obtention d'une évidence ou d'un certain type d'évidence, elles avaient toutes un usage théorique. Nous ferons cependant l'hypothèse que certaines normes peuvent avoir un usage pratique. Cette hypothèse se heurtera à un obstacle de taille chez Husserl, qui proposait de justifier les devoirs pratiques grâce aux valeurs et non par les normes. Déconstruisant chacun des présupposés normatifs ayant conduit Husserl à recourir aux valeurs en éthique, nous paverons la voie à une éthique phénoménologique, normative et suspensive. / If some of phenomenology's heirs sought to free that which appears from the norms imposed upon it, it was not Husserl's main concern. He applied norms foremost to sense itself, which was then said to be «correct» or «incorrect». This was another way of saying that phenomenology could not avoid norms: no description without prescription, and without prescription to description. To say that the phenomenological project is essentially descriptive is to admit that norms keep out of the limelight in phenomenology. The first challenge of a phenomenology of norms is therefore to shine a spot upon them. Moreover, in its critical orientation, a phenomenology of norms must justify our right to posit and apply them normatively. As such, it is a phenomenology of the normative character of norms. Following Husserl's reflection, I will first consider the normative stakes linked to logic and then the other norms he recognized. As norms were assimilated to evidence or to some type of evidence, they all had a theoretical use. I will assume, however, that some norms may have a practical function. This hypothesis will encounter a major obstacle, as Husserl proposed to justify practical ougths by means of values instead of norms. By deconstructing each of the normative presuppositions that led Husserl to rely on values in ethics, I will pave the way for a phenomenological, normative and suspensive ethic.

Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This work reflects the ethical proposal of Hans Jonas, based on his work O princípio responsabilidade, which presents as a requirement the appropriation of a new ethics by contemporary technological society. The jonasian position in defense of the value and dignity of life is a central issue that articulates this study and integrates the different moments of the author's philosophical itinerary. The starting point is the critique of modernity built around the Baconian ideal, which elevates scientific knowledge to the form of a power of domination of man over nature. Jonas's understanding of modern technique leads him to take it as an element responsible for the change in the nature of human action and, consequently, for the implementation of an ethics based on a new principle. The contemporary techno scientific society would have strengthened the capacity for human action that threatens, as never before, the continuity of conditions that enable the authenticity of life. The philosophy of jonasian life comprises a theoretical effort that seeks to integrate the dimensions of life by understanding it as a psychophysical unit. Possessing self-worth, her dignity becomes a right and a duty. Because of this, Jonas erects responsibility as an ethical principle that reinforces the duty of life to care for life, especially a specific way of life: the human. It constitutes the concept of responsibility in terms of the totality, continuity and future of man so that man can fully recognize himself as a rational being, a condition of freedom that makes him a being of responsibility. The method used to achieve what his ethics proposes is fear, the heuristic of fear. Referring to the figures of the father and the public ruler, Jonas points out the paradigmatic models of his theory, which has in the child - newborn - the original and archetypal object of responsibility that proposes. / O trabalho reflete a proposta ética de Hans Jonas, tendo por base sua obra O princípio responsabilidade, que apresenta, como uma exigência, a apropriação de uma nova ética por parte da sociedade tecnológica contemporânea. A posição jonasiana em defesa do valor e da dignidade da vida é questão central que articula este estudo e integra os diferentes momentos do itinerário filosófico do autor. O ponto de partida é a crítica à modernidade construída em torno do ideal baconiano, que eleva o conhecimento científico à forma de um poder de dominação do homem sobre a natureza. A compreensão jonasiana da técnica moderna leva-o a tomá-la como elemento responsável pela modificação na natureza do agir humano e, por conseguinte, pela implementação de uma ética pautada em um novo princípio. A sociedade tecnocientífica contemporânea teria fortalecido a capacidade de ação humana que ameaça, como nunca antes, a continuidade de condições que viabilizem a autenticidade da vida. A filosofia da vida jonasiana compreende um esforço teórico que busca integrar as dimensões da vida compreendendo-a como unidade psicofísica. Possuidora de valor próprio, sua dignidade torna-se um direito e um dever. Em função disso, Jonas erige a responsabilidade como princípio ético que reforça o dever da vida em zelar pela vida, sobretudo uma forma de vida específica: a humana. Constitui o conceito de responsabilidade em termos de totalidade, continuidade e futuro do homem para que este, integralmente, possa se reconhecer como ser racional, uma condição de liberdade que o faz um ser de responsabilidade. O método utilizado para atingir o que sua ética propõe é o temor, a heurística do temor. Remetendo-se às figuras do pai e do governante público, Jonas aponta os modelos paradigmáticos de sua teoria, que tem na criança – recém-nascido – o objeto originário e arquetípico da responsabilidade que propõe.

Made available in DSpace on 2015-05-14T12:11:43Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2263703 bytes, checksum: 6699aaf8af680c11660636f37146f3bb (MD5) Previous issue date: 2011-10-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research aims at investigating the possibilities of conceiving an aesthetic based ethics from the notion of creation within a nietzschean context. Such notion is clearly revisited and operated by the philosopher, along with the main figures of thought developed in his reflections, which is an important element for the understanding of human existence. From such standpoint, we conjecture to be possible a reconfiguration of the ethos based in the nietzschean sense of creation, of the creating (schaffen) as construction of values according with the cosmic-physiological activity (in accordance with the belated image of the will to power) and of the experimentation in frank correspondence with the opening of the tragic world, artistically affirmed as an existential aesthetic. Along the development of this hypothesis, the use of the expression creativity was chosen, with which it is believed to achieve a kind of creative human, as a concretization of this aesthetic-ethics, designated by the image of a human, scarce human . Such being, according to our understanding, would not be the man of resentment bound to metaphysics and morality, nor would it be the beyond-man (Übermensch), as outstripping experience or proposal to tackle with the whole vacuum of the meaning of life: the human, scarce human is right between the resentful man and the superhuman. It is argued that this rare creative man, as scarce human, can be found in some typological figures outlined by Nietzsche in his philosophical journey. By using a critic-analytical approach of nietzschean texts, along with extensive hermeneutical analyses, a diachronic identification of ideas, arguments and assertions that consolidate the referred hypothesis is sought to be achieved. The structure of this research is divided in four chapters. In the first, the notion of creation is analyzed in its nietzschean kernel conception, emphasizing its constant and fundamental emerging along with the conceptions developed by latter Nietzsche. In the second, the nietzschean arguments that discuss the creational activity, the concept of experience, the tragic knowledge and the imperative of life-affirming, as formational criteria of an alternative ethos to traditional ethics, are investigated. In the third, some of the issues left by interpreters that have dealt with the dimension assumed by art in Nietzsche s Philosophy are examined; comprising reasoning to stand behind the argument that creation is taken as quality of the will to power in its process of concretization, in a sense of artistic creation. In the last chapter, we investigate the Nietzschean indications of a possible human greatness connected to an active and creative typology, by analyzing of the type lord, aristocratic and noble as well as others figures constructed by the philosopher. In addition, the insertion of Nietzsche s reflections in the field of philosophical anthropology is questioned, pondering on the articulation between human condition and evaluation, which is a characteristic of his mature constructs. After such survey, the possibilities of this kind of human, taken here as creative, are discussed as such being creates values by expression of power as a simultaneously affirmative activity. / A presente pesquisa tem por objetivo investigar as possibilidades de conceber uma ética de caráter estético a partir da noção de criação no contexto filosófico nietzschiano. Tal noção é claramente revisitada e operada pelo filósofo junto às principais figuras de pensamento desenvolvidas em suas reflexões, constituindo importante elemento de compreensão da existência humana. Nessa direção, conjeturamos ser exequível uma reconfiguração do ethos baseada no sentido nietzschiano de criação, do criar (schaffen) enquanto construção de valores em função da atividade cósmico-fisiológica (conforme a imagem tardia da vontade de poder), da experimentação em franca correspondência com a abertura trágica do mundo, afirmada artisticamente como uma estética existencial. No desenvolvimento desta hipótese, optamos pelo uso da expressão criatividade, com a qual acreditamos depreender um tipo humano criativo como disposição concretizadora dessa estético-ética, designado pela imagem de um humano, escasso humano . Este, segundo entendemos, não seria o homem do ressentimento agrilhoado à metafísica e à moral, nem o além-do-homem (Übermensch), enquanto experiência de ultrapassagem ou proposta para lidar com o completo vácuo de sentido da vida: o humano, escasso humano está justamente entre o homem ressentido e o sobre-humano. Ponderamos que esse homem criativo, raro, porque escasso humano , mostra-se em algumas figuras tipológicas delineadas por Nietzsche em seu percurso filosófico. Utilizando um método crítico-analítico dos textos nietzschianos, acompanhado de intensa análise hermenêutica, buscamos identificar diacronicamente ideias, argumentos e asserções que consolidam a referida hipótese. A estrutura do trabalho está dividida em quatro capítulos. No primeiro, analisamos a noção de criação no cerne do pensamento nietzschiano, enfatizando seu constante e fundamental aparecimento junto às concepções desenvolvidas pelo Nietzsche tardio. No segundo, perscrutamos os argumentos nietzschianos que aduzem a atividade criadora, o conceito de experiência, o saber trágico, e o imperativo de afirmação da vida, enquanto critérios formadores de um ethos alternativo às éticas tradicionais. No terceiro, examinamos algumas questões deixadas por intérpretes que trataram da dimensão assumida pela arte na filosofia de Nietzsche, reunindo argumentações para defender que a criação é entendida como qualidade da vontade de poder em seu efetivar-se, no sentido da criação artística. No último capítulo, investigamos as indicações nietzschianas a uma possível grandeza humana ligada a uma tipologia ativa e criadora, mediante análise do tipo senhor, aristocrata e nobre, bem como de outras figuras construídas pelo filósofo. Nele, indagamos sobre a inserção das reflexões de Nietzsche no rol da antropologia filosófica, ponderando a articulação entre condição humana e avaliação, característica de seus construtos maduros. Após tal exame, discutimos as possibilidades deste tipo humano entendido por nós como criativo, na medida em que engendra valores por expressão de potência como atividade simultaneamente afirmativa.