In almost all types of work it is sometimes necessary to do harm as a means of doing good; as such, necessary evils are a wide spread phenomenon in work life. The present research furthers our understanding of necessary evils through exploring how one’s ethical orientation (measured in terms of idealism and relativism) affects one’s experience of performing such tasks. Molinsky and Margolis (2005) theorized that nine dimensions of necessary evil affect a person’s judgments, beliefs, and attitudes about the task they are required to perform, the self, and the impact of the necessary evil. When performing a necessary evil, individuals evaluate its dimensions -- this evaluation involves assessing the alternative actions one might take to carry out the necessary evil, and the possible consequences of each alternative course of action. Workers are thus faced with an ethical judgment as they realize that if the necessary evil is to be carried out, someone will be harmed. Two studies were conducted to develop a better understanding of workers’ experience of necessary evils in general, and to explore whether people’s idealistic and relativistic values are related to how they experience performing necessary evils. In an effort to gain rich and contextualized information about peoples’ experiences, 30 individuals with experience performing necessary evils were interviewed for Study 1. Respondents were asked to comment on their experiences before, during and after they performed necessary evils, as well as whether they felt that such tasks were ethical or moral in nature. Study 2 presented necessary evil vignettes to 150 university students and used structural equation modeling to test hypotheses about the relationship between ethical orientation and the necessary evil experience. Two models of how necessary evils are performed fit the data. Theoretical and practical implications are discussed.

In almost all types of work it is sometimes necessary to do harm as a means of doing good; as such, necessary evils are a wide spread phenomenon in work life. The present research furthers our understanding of necessary evils through exploring how one’s ethical orientation (measured in terms of idealism and relativism) affects one’s experience of performing such tasks. Molinsky and Margolis (2005) theorized that nine dimensions of necessary evil affect a person’s judgments, beliefs, and attitudes about the task they are required to perform, the self, and the impact of the necessary evil. When performing a necessary evil, individuals evaluate its dimensions -- this evaluation involves assessing the alternative actions one might take to carry out the necessary evil, and the possible consequences of each alternative course of action. Workers are thus faced with an ethical judgment as they realize that if the necessary evil is to be carried out, someone will be harmed. Two studies were conducted to develop a better understanding of workers’ experience of necessary evils in general, and to explore whether people’s idealistic and relativistic values are related to how they experience performing necessary evils. In an effort to gain rich and contextualized information about peoples’ experiences, 30 individuals with experience performing necessary evils were interviewed for Study 1. Respondents were asked to comment on their experiences before, during and after they performed necessary evils, as well as whether they felt that such tasks were ethical or moral in nature. Study 2 presented necessary evil vignettes to 150 university students and used structural equation modeling to test hypotheses about the relationship between ethical orientation and the necessary evil experience. Two models of how necessary evils are performed fit the data. Theoretical and practical implications are discussed.

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-24T15:31:16Z No. of bitstreams: 1 dissertacao-rafael-vieira-gomes.pdf: 2182387 bytes, checksum: 45434f7851706db251179774e3adb978 (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-24T15:31:55Z (GMT) No. of bitstreams: 1 dissertacao-rafael-vieira-gomes.pdf: 2182387 bytes, checksum: 45434f7851706db251179774e3adb978 (MD5) / Made available in DSpace on 2016-06-24T15:31:55Z (GMT). No. of bitstreams: 1 dissertacao-rafael-vieira-gomes.pdf: 2182387 bytes, checksum: 45434f7851706db251179774e3adb978 (MD5) Previous issue date: 2013-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / No Teeteto (176 b), Platão disse que, já que os males residem “aqui” e rondam necessariamente essa região perecível, e já que desejamos fugir dos males, é preciso “fugir daqui”. Essa fuga, segundo ele, consiste em assemelhar-se a deus. Plotino, em sua exegese do texto platônico, retoma literalmente essa afirmação e a incorpora em sua filosofia. Sua interpretação e concepção filosófica desse aspecto ético da tradição platônica parece corresponder a certa “chave” para compreender e penetrar o percurso da conversão (epistrophé) da alma, de sua dispersão na multiplicidade (ou “queda” nos vícios e males) à sua Assimilação e unificação com o princípio que, por ser fonte de máxima unidade, plenitude, conhecimento e felicidade da alma é, por isso, sua verdadeira meta e seu mais profundo “objeto” de amor e desejo. Portanto, é preciso fugir dos males, em um movimento de conversão e Assimilação a deus (homoíosis theôi), que, em Plotino, corresponde a um retorno e a uma entrada no mais profundo e íntimo de si mesmo. Entretanto, seguindo de perto Platão, se os males residem aqui, para fugir dos males é preciso “fugir daqui”. Ora, perguntamo-nos: o que, em Plotino, significa realmente essa Fuga? É bastante conhecida certa interpretação contemporânea que entende a moral platônica como uma forma de fuga e negação do corpo, do mundo e dos sentidos. Alguns filósofos, assim como alguns historiadores da filosofia, também parecem ter entendido literalmente essa expressão retomada por Plotino. Entretanto, a despeito dessa interpretação e do debate com seus defensores, desejamos apenas compreender esse aspecto da filosofia plotiniana principalmente a partir de seu próprio texto: afinal, trata-se de uma proposta de evasão e de negação do corpo e do mundo, ou há outra leitura possível? Se, paralelamente ao tema da Fuga, estudarmos alguns pontos estratégicos para a compreensão mais ampla do percurso conversivo veremos que paradoxalmente Plotino não apenas valoriza o corpo, o mundo e a experiência sensível, mas os concebe como meios para a Assimilação ao inteligível. Por conseguinte, se fugir daqui consiste em assemelhar-se a deus, essa Assimilação é a finalidade última dessa Fuga. De modo que Fuga e Assimilação aparecem como conceitos interdependentes. Todavia, qual é a natureza dessa Assimilação (homoíosis)? Trata-se apenas de imitar e tornar-se semelhante ao divino, ou esse termo guarda, em Plotino, ainda um sentido mais ousado e mais profundo? Segundo nossa interpretação, a assemelhação como imitação e aproximação ao divino, por meio das virtudes e da dialética, é uma etapa ainda propedêutica da Assimilação propriamente dita. E é essa passagem de um nível discursivo e propedêutico – de imitação e preparação – para a “visão” e a “experiência” imediata do divino – como “unificação”, “contato” e “união extática” e “mística” – que completa o itinerário filosófico da conversão da alma, condensado em sua interpretação desses dois conceitos complementares e convergentes. / In his Theaetetus (176 b), Plato stated that as evils lie “here” and necessarily prowl this perishable region, and as we aspire escaping from these evils, “escaping from here” is a must. According to him, this escape is based upon resembling god-like. Plotinus, upon his exegesis on the platonic text, literally resumes this assertion and incorporates this into his philosophy. His interpretation and philosophical conception of this Platonic tradition ethical feature seem to correspond to a certain "key" to understanding and penetrating the soul conversion route (epistrophé), its dispersion into the multiplicity (or "fall" into the addictions and evils) into the assimilation and unification along with the principle which, for being a source of maximum unity, wholeness, knowledge and happiness of the soul is, therefore, its true goal and innermost "object" of love and desire. Therefore, we must shun evils, in a movement of conversion and assimilation to godhood (homoíosis theôi), which in Plotinus corresponds to a return and an ingress into a deeper and more intimate self. However, closely following Plato, if the evils reside here, to escape from these evils we need to "run away from here". Now we ask ourselves: what in Plotinus does this escape really mean? Well known is certain contemporary interpretation which understands the Platonic moral as a form of escape and abnegation of the body, the world and the senses. Some philosophers, as well as some philosophy historians, seem to have understood literally this expression taken up by Plotinus. Though, in spite of this interpretation and debate with its supporters, we just want to understand this aspect of Plotinian philosophy from its own text: after all, it is a proposal of evasion and abnegation of the body and the world or is there another possible reading of the text? In addition to the theme of the Fugue, if we study some strategic points to acquire a broader comprehension of the conversion course we will behold that paradoxically Plotinus not only values the body, the world and the sense experience, but also conceives them as ways to assimilate the intelligible. Therefore, if escaping from here consists in resembling god, this assimilation is the ultimate purposal of this Fugue. So that Fugue and Assimilation come to light as interdependent concepts. However, what is this assimilation nature (homoíosis)? It is just to imitate and become god-like or does that term retain in Plotinus a bolder and deeper sense yet? According to our interpretation, the resemblance as imitation and approximation to the divine through the virtues and dialectics ways is yet a propaedeutical stage of that proper assimilation itself. And it is this passage from a discursive and introductory level – of imitation and preparation – to the "vision" and immediate "experience" of the divine – as "unification", "contact" and "ecstatic and mystical union" – that supplements the soul conversion philosophical itinerary condensed in the interpretation of these two complementary and convergent concepts.

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Made available in DSpace on 2015-05-14T13:24:10Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1513036 bytes, checksum: cd16c91ace53ccf66204a7ee76f1c188 (MD5) Previous issue date: 2009-11-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Sucking on a slice of the surplus labor in the form of public funds, which provides the Modern State in his hands for administration of the "social evils" through social assistance is a constitutive feature in the capital system. But with the onset of another crisis in the capital in mid-1970 and its bearing to the days progress, the social assistance has been recruited as the policy of the Brazilian social protection for "confrontation" and to "eradicate" the ills. This data is supported, especially when viewed as a process of that budget policy. In this sense, the objective of our work is to consider what both sides of that excess spotlight on social welfare policy, which has relied primarily on the riddle of the personifications of capital worldwide. To this end, we chose a critical-bibliographic and documentary that favored a cut of between three years (2005-2007) and socio-territorial space of Paraíba, specifically, the state management. From the theoretical and methodological nature of critical-dialectic, and the contribution of technical and operational physical and digital documents, especially, the Comptroller General of the State (CGE) and Court of the State (ECA), on public finances, mentioned that the back of high budget social assistance via "security income and nutritional security", is the cornerstone to increased degree of human barbarity that we sociometabólico this model of production, given its uninterrupted movement of accumulation and expansion in any compliance. / A sucção de uma fatia do trabalho excedente, sob forma de fundos públicos, os quais o Estado Moderno disponibiliza em suas mãos para administração dos ―males sociais‖ através da assistência social é um traço constitutivo no sistema do capital. Porém, com o desencadeamento de mais uma crise do capital, em meados da década de 1970 e seu rolamento até os dias em curso, a assistência social vem sendo recrutada como a política da proteção social brasileira para enfrentamento e até erradicação dos ―males sociais‖. Esse é um dado corroborado, sobretudo, quando analisada a processualidade orçamentária da referida política. Neste sentido, o objetivo precípuo do trabalho é analisar qual o verso desse excesso de holofotes na política de assistência social, que vem contando, sobretudo, com o crivo das personificações mundiais do capital. Para tanto, optamos por uma pesquisa critíco-bibliográfica e documental, que privilegiou um recorte temporal de três anos (2005-2007) e o espaço socioterritorial da Paraíba, de modo específico, a gestão estadual. A partir do referencial teórico-metodológico de cariz crítico-dialético, e do aporte técnico operativo de documentos físico-digitais, sobretudo, da Controladoria Geral do Estado (CGE) e Tribunal de Contas do Estado (TCE), sobre as finanças públicas, assinalamos que o verso da elevação orçamentária da assistência social, via ―segurança renda e segurança nutricional‖, tem como pedra angular a intensificação do grau de barbárie humana a que chegamos nesse modelo sociometabólico de produção, face seu movimento ininterrupto de acumulação e expansão sob qualquer condicionalidade.