Este trabalho coloca questões que não são correntes nos Estudos Organizacionais (EOs). Propõe pensar a constituição do sujeito, sua relação com a ideia do governo de uns sobre os outros e como tornar a vida mais bela. Para isso, invoco o pensamento filosófico de Michel Foucault para auxiliar na mirada sobre o campo, problematizando a subjetividade, a constituição do sujeito na modernidade. Lanço mão da noção foucaultiana de governamentalidade, a forma como uns exercem o governo sobre os outros, colocando em questão a forma como as subjetividades se constituem nesse jogo. A forma que a vida assume, configura o seu êthos e, constituir-se eticamente exige um êthos belo, uma vida a se admirar, a tomar como exemplo. Por certo que, para que o indivíduo possa dar forma a sua vida, fazendo-a corresponder à sua verdade de sujeito, necessita, ele, exercer a liberdade. Daí afirmar que a liberdade seja condição ontológica para uma vida ética, e que seu impedimento se constitua em uma prática fascista. Proponho pensar isso em relação com o papel do intelectual como um agente envolvido na constituição de sujeitos, um indivíduo na condição de exercer um governo. Por isso, parto da ideia de que a subjetividade nos Estudos Organizacionais está relacionada a uma noção de conhecimento e verdade que implicam uma conduta ética enquanto prática da liberdade para sugerir que se problematize, que se coloque em questão, a prática intelectual. Considerando as formas de subjetivação descritas por Michel Foucault, sugiro refletir sobre como elas se apresentam nos Estudos Organizacionais e quais as implicações disso para o exercício da liberdade por parte dos sujeitos. Ao desenvolver o trabalho na forma de um ensaio, assumo não oferecer as respostas tranquilizadoras, porquanto me comprometo a fornecer subsídios pelos quais podemos considerar, analisar, cuidar, enfim, de nós mesmos como produtores e reprodutores de relações de subjetivação. / This thesis poses questions that are not common in Organizational Studies (OS). It proposes to think about the constitution of the subject, its relation to the idea of the government of someone over the others and how to make life more beautiful. For this, I invoke the philosophical thought of Michel Foucault to help in the field look, problematizing the subjectivity, the constitution of the subject in modernity. I use Foucault's notion of governmentality, the mode as someone govern others, calling into question how are constituted the subjectivities in this game. The form that life assumes molds its ethos, and to be ethically constituted demands a beautiful life, a life to be admired, to be taken as an example. Of course, in order for the individual to mold his life by making it correspond to his truth as subject, he needs to practice freedom. Therefore, to affirm that freedom is an ontological condition for an ethical life. I propose to think this in relation to the role of the intellectual as an agent involved in the constitution of subjects, an individual in the condition of exercising a government. Therefore, I start from the idea that the subjectivity in Organizational Studies is related to a notion of knowledge and truth that imply an ethical behavior as a practice of freedom to suggest that the intellectual practice be problematized. Considering the forms of subjectivation described by Michel Foucault, I suggest reflecting on how they present themselves in Organizational Studies and what the implications are for the exercise of freedom by the subjects. In developing the work as an essay, I assume that I do not offer the reassuring answers because I commit myself to provide subsidies by which we can consider, analyze, and ultimately take care of ourselves as producers and reproducers of subjectivation relations.

Made available in DSpace on 2015-03-04T21:02:35Z (GMT). No. of bitstreams: 0 Previous issue date: 27 / Bolsa para curso e programa de Pós Graduação / A questão ética permeia a vida do ser humano e, segundo Kant, se há uma realidade absoluta neste mundo, esta é a realidade de nosso senso moral, da obrigação ética que conduz a nossa consciência para distinguir entre o certo e o errado. A ética kantiana consiste na descoberta do sujeito como valor e na ação do mesmo como responsável pela prática dos seus deveres. É a chamada moral do dever-ser, formada por um conjunto de princípios e regras comportamentais, deduzidas de máximas universais. Para ele, a ética é uma experiência da autonomia do sujeito que é governado por uma razão prática, permitindo a construção de uma lei universal. Kant pensa uma ética finita que envolve um dever e corresponde a um ser humano capaz de autonomia e, por isso, digno de respeito. Por outro lado, Levinas introduz o conceito de alteridade para embasar o seu projeto ético, que se funda na exterioridade, ou seja, a responsabilidade moral nos vem de fora, do outro, nosso próximo. Ele faz uma inversão radical, substituindo o ser pelo / The ethical matter traverses the life of the human being and, according to Kant, if there is an absolute reality worldwide, it is the reality of our moral sense, of the ethical obligation which leads our conscience to distinguish between the right and the wrong. The Kant ethics consists on the discovery of the individual as value, and in his action as the one who is responsible for practicing his duties. It is called “duty - to be” moral, formed by a set of principles and behavior rules, emerged from universal maxima. For him, the ethics is an experience of the autonomy of the individual who is governed by a pratical reason, by allowing the construction of a universal law. Kant thinks a finite ethics which involves a duty and corresponds to a human being capable to autonomy and, for that reason, worthy of respect. On the other hand, Levinas introduces the alterity concept to base his ethical project, which is based on the exteriority, it means, the moral responsibility comes to us from outside, from the oth

Qui sont les personnes vulnérables, à quoi sont-elles vulnérables en matière d’essais cliniques et comment sont-elles protégées par le droit européen ? C’est en clarifiant le concept de vulnérabilité qu’il est possible de donner une ébauche de réponse à cette problématique fondamentalement éthique. En examinant les différents types de risques propres aux essais cliniques, il est possible de distinguer la vulnérabilité décisionnelle du participant aux essais (liée à son inaptitude à défendre ses intérêts et à l’exposition aux abus et à l’exploitation qui en découle) ; de la vulnérabilité de santé du futur patient (liée à sa condition médicale et sa représentation dans les essais pour éviter qu’à une faiblesse initialement clinique ne vienne s’ajouter une marginalisation par l’absence de recherches et de données fiables). Bien que très différents, ces deux types de vulnérabilité sont trop souvent confondus ou assimilés car fréquemment présents chez une même personne, l’exemple par excellence étant celui des enfants, juridiquement incapables et physiologiquement différents des adultes. Sans prétendre apporter de solution idéale, cette thèse pose un regard éthique et critique sur ce que permet (ou non), à ce propos, le droit européen - Conseil de l’Europe comme Union européenne. Elle permet de mettre en valeur les progrès considérables de ce dernier dans la protection des personnes vulnérables, de souligner les moyens et instruments qui s’y sont révélés efficaces et de susciter la réflexion sur les voies d’amélioration de la protection des personnes vulnérables dans les essais cliniques et plus généralement sur les enjeux de l’insertion de la notion de vulnérabilité en droit / Who are vulnerable people? Why are they vulnerable in clinical trials? How are they protected by European law? By clarifying the concept of vulnerability it will be possible to get a preliminary answer to this ethical dilemma. Examining the different types of risks to which a person can be vulnerable will it be possible to distinguish decisional vulnerability (inability to defend one’s own interests and the resulting exposure to abuse and exploitation of the potential participant), and health vulnerability (risks of violation of health and safety when ingesting a potentially dangerous experimental medicine when the patient has not been properly represented in clinical trials). Although very different, those two types of vulnerability are often conflated or assimilated with one another because they are frequently present in a single person, the best example being children, both legally incapacitated and physiologically different than adults. Without claiming to bring an ideal solution to these complex dilemmas, this thesis advances an ethical and critical perspective on European law – Council of Europe and European Union. It stresses the considerable progress made in protecting vulnerable people, highlights the means and instruments that are most efficacious, and stimulates reflection on how to further ameliorate the protection of vulnerable people in clinical trials

Ho, Pui Yung. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 34-41). / Abstracts in English and Chinese. / Abstract --- p.i / Acknowledgements --- p.iii / Table of Contents --- p.iv / Introduction --- p.1 / Background --- p.3 / Work Value Congruence / Study 1 --- p.5 / Methodology / Analysis & Results / Discussions / Study 2 --- p.11 / Background & Hypotheses / Methodology / Results / Discussions / General Discussions --- p.27 / Conclusion --- p.32 / References --- p.34

Recognizing the significant influence leaders have in shaping employee work experiences and behaviors, this session highlights research identifying leadership as a significant predictor of counterproductive work behaviors. Specifically, this symposium empirically examines the most recent efforts in understanding the role of leaders in both reducing and even driving CWBs within organizations

The focus of this study was on the work values of secondary school teachers. Values have been defined in many ways. The common agreement is that values are standards, beliefs, or principles that do guide and direct a person's behavior. The values a teacher holds will influence a student due to the natural role-modeling effect in the classroom. With the advent of career education and exploration of the world of work, the values held toward work become a timely topic. The discussion of values and value clarification in all aspects of a person's life is one that is becoming very popular in education.

Thesis (M. Law (Labour law)) --University of Limpopo, 2011 / Refer to document

<p>The number of people with another culture is</p><p>increasing in Sweden. This change in society brings</p><p>consequences in health care that has not any methods</p><p>to manage. The Muslim woman’s meeting with the</p><p>health care is one of those areas. The aim with this</p><p>study was to describe the nurses meeting with female</p><p>Muslim patient. The study carried out as a literature</p><p>study and the results which based on 9 articles</p><p>showed the lack of knowledge about culture and</p><p>religion among health care staff. The authors further</p><p>believed that to achieve an adequate result with</p><p>meeting between staff and patient requires</p><p>knowledge about different culture and religion. The</p><p>study shows furthermore a necessity for nurses</p><p>training individually to create instinct in how their</p><p>own cultural opinion affects the nurse in her/his</p><p>profession. The patients felt like nurses had a</p><p>stereotype to doing their job and got very difficult to</p><p>satisfy patients with the needs. In view of the</p><p>circumstances it notifies proposals to improvement in</p><p>the existing health care through curses and seminars</p><p>about culture and religion but even concrete</p><p>information about Islam and Muslim female patient’s</p><p>needed in an institutional care. Madeleine</p><p>Leininger’s theory of culture care was used as the</p><p>conceptual framework and support for the study.</p>

The object of my investigation is Svenska Arbetsgivareföreningen (SAF) (The Swedish Employer’s Association) and the concrete questions I wish to raise are: (i) How did SAF articulate their ideal of liberty during the period 1902-1948? (ii) How did they combine this ideal with the demands of an ascetic work ethic among the workers? My ambition with this investigation has been to spread some light on how SAF, one of the market’s most important actors in Sweden during the twentieth century, has combined an alleged strong belief in personal freedom with the demands of adjustment to specific virtues and how the proclaimed freedom has, in fact, been subject to a number of conditions. It would be fair to say that the survival of a market economy depends on a broad foundation of workers that in practice are not allowed to make use of the freedom that they are proclaimed to have in theory. The workers must not only be convinced to go to work but also to work efficiently. If this were not the case, then capitalism, built on competition, would collapse. This is congruent with the conclusions made in my investigation. SAF’s proclamations of freedom were indeed a freedom for the believers; for those who could take advantage of the competition. But for those who did not believe in the system or who did not feel that they could find themselves justice in it, SAF demanded a high moral standard. As a consequence of this we are confronted with the following paradox: Freedom for the rich, morality to the poor.

The number of people with another culture is increasing in Sweden. This change in society brings consequences in health care that has not any methods to manage. The Muslim woman’s meeting with the health care is one of those areas. The aim with this study was to describe the nurses meeting with female Muslim patient. The study carried out as a literature study and the results which based on 9 articles showed the lack of knowledge about culture and religion among health care staff. The authors further believed that to achieve an adequate result with meeting between staff and patient requires knowledge about different culture and religion. The study shows furthermore a necessity for nurses training individually to create instinct in how their own cultural opinion affects the nurse in her/his profession. The patients felt like nurses had a stereotype to doing their job and got very difficult to satisfy patients with the needs. In view of the circumstances it notifies proposals to improvement in the existing health care through curses and seminars about culture and religion but even concrete information about Islam and Muslim female patient’s needed in an institutional care. Madeleine Leininger’s theory of culture care was used as the conceptual framework and support for the study.