Thesis (Ph. D.)--University of Chicago, Dept. of Philosophy, March, 2001. / Includes bibliographical references. Also available on the Internet.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2018-04-23T14:04:49Z No. of bitstreams: 1 Aléssio da Rosa_.pdf: 1394720 bytes, checksum: ef91e726476eaddec06212ba1db71f6a (MD5) / Made available in DSpace on 2018-04-23T14:04:49Z (GMT). No. of bitstreams: 1 Aléssio da Rosa_.pdf: 1394720 bytes, checksum: ef91e726476eaddec06212ba1db71f6a (MD5) Previous issue date: 2018-03-02 / Nenhuma / O advento do iluminismo durante o século XVIII, na Europa, abalou as bases da moralidade, até então sustentadas pelas filosofias de herança clássica e medieval. Alasdair MacIntyre, em 1981, com a publicação da obra After Virtue, empreendeu um projeto filosófico pautado na reabilitação de uma forma de pesquisa racional na qual estariam implícitas as práticas que constituiam as narrativas e tradições morais, fundamentadas e atualizadas a partir do conceito seminal de virtudes, de base Aristotélico-Tomásica. MacIntyre, ao interligar os conceitos - vulnerabilidade, dependência e autonomia racional - estabelece a percepção das virtudes como um traço comunitário e cooperativo, sem reduzi-las à qualidade de caráter individual, social ou traços meramente emocionais. O presente trabalho tem por objeto aferir a plausibilidade da ética das virtudes, recontextualizadas por MacIntyre, como um paradigma de referência para a política contemporânea. Procuramos arguir sobre a viabilidade do modelo ético das virtudes e as implicações desta para a sociedade atual, caracterizada como pluralista e multicultural. Argumentamos em favor de uma ética que possa ser uma alternativa efetiva na superação do individualismo hedonista/consumista contemporâneo, buscando uma possível política das virtudes segundo a concepção de MacIntyre. Uma nova política, que possa ser uma alternativa à visão dicotômica e obliterada de uma vida decantada em projetos empenhados unicamente para a obtenção de lucro, em detrimento ao bem-estar da coletividade, em sintonia com a natureza e demais seres vivos. Para tal intento, apresentamos as bases principais da ética das virtudes pensada e atualizadas por MacIntyre, sua plausibilidade, bem como as principais objeções e questionamentos dos adversários e críticos desse modelo ético. / The advent of the Enlightenment during the eighteenth century in Europe undermined the foundations of morality, hitherto supported by philosophies of classical and medieval heritage. Alasdair MacIntyre, in 1981, with the publication of the work After Virtue, undertook a philosophical project based on the rehabilitation of a form of rational research in which the practices that constituted the moral narratives and traditions, based and updated from the seminal concept of virtues Aristotle-Tomasic basis. MacIntyre, by interconnecting concepts - vulnerability, dependence and rational autonomy - establishes the perception of virtues as a communitarian and cooperative trait, without reducing them to the quality of individual or social character or merely emotional traits. The present work aims at assessing the plausibility of the virtue ethics, recontextualized by MacIntyre, as a reference paradigm for contemporary politics. We seek to argue about the viability of the ethical model of virtues and its implications for today's society, characterized as pluralistic and multicultural. We argue in favor of an ethic that can be an effective alternative in overcoming contemporary hedonist / consumerist individualism, seeking a possible policy of virtues according to MacIntyre's conception. A new policy, which can be an alternative to the dichotomous and obliterated vision of a life decanted in projects committed solely for profit, to the detriment of the well-being of the community, in harmony with nature and other living beings. For this purpose, we present the main bases of the ethics of the virtues thought and updated by MacIntyre, their plausibility, as well as the main objections and questions of opponents and critics of this ethical model.

La bienveillance est un motif d'action qui vise le bien de l'autre où répond à un bienfait de l'autre ; elle constitue également un élément du contexte organisationnel, qui participe du climat éthique dans lequel chaque membre agit. Elle prend diverses formes selon l'importance donnée au bien de l'autre, au sien propre et à la relation : elle peut être gratuite, utilitariste réciproque, instrumentale, etc. jusqu'à une forme de « bienveillance mutuelle », faite de gratitude, orientée vers l'autre dans une relation. La bienveillance organisationnelle - comme bienveillance d'un agent en tant qu'il participe avec d'autres de l'expérience organisationnelle, l'influence et est influencé par elle- peut émerger et se développer dans un engagement réciproque de agents, favorisant alors la coopération et un dépassement des normes d'action : elle est efficace - et paradoxalement, elle est d'autant plus efficace qu'elle ne vise pas cette efficacité. Cette bienveillance peut être comprise dans son rapport aux règles et aux rôles organisationnels: un rapport d'interprétation ou de réinterprétation réciproque. Cette thèse comprend trois essais :-Le cynisme organisationnel comme réponse à une violation de contrat psychologique: un moindre mal ? Le cas d'un cabinet de conseil -La bienveillance organisationnelle: prescrite ou proscrite? Les parcours de bienveillance dans un cabinet de conseil. Co-écrit avec Ghislain Deslandes.-Mercier, G. & Deslandes, G. (2016). There are no Codes, only Interpretations. Practical Wisdom and Hermeneutics in Monastic Organizations. Journal of Business Ethics. DOI: 10.1007/s10551-016-3055-4. / Benevolence is a motive for action that aims at the other's good or is an answer to the other's good deed; it constitutes also an element of the organizational context, which participates to the ethical climate within which each member acts. It takes various forms according to the importance give to the other's good, to one's own good and to the relationship: it can be gratuitous, utilitarian reciprocal, instrumental, etc. up to mutual benevolence', made of gratitude, directed at the other in a relationship. Organizational benevolence - as the benevolence of an agent in as much as he/she participates with others to the organizational experience, influences it and is influenced by it - can emerge and develop in a agents' reciprocal commitment, thus fostering cooperation and the exceeding of norms of action; it is efficient -and paradoxically, it is all the more efficient that it does not seek such efficiency. This benevolence can be understood in its relation with rules and organizational roles: a relation of reciprocal interpretation or reinterpretation. This thesis comprises three essays: -Organizational cynicism as a response to the violation of the psychological contract: A lesser evil? The case of a consulting firm -Organizational benevolence: prescribed or proscribed? Courses of benevolence in a consulting firm Co-authored with Ghislain Deslandes-Mercier, G. & Deslandes, G. (2016). There are no Codes, only Interpretations. Practical Wisdom and Hermeneutics in Monastic Organizations. Journal of Business Ethics. DOI : 10.1007/s 10551-016-3055-4.