Le Magistère catholique a accueilli la théorie de l’évolution et a reconnu sa valeur. L’encyclique Humani Generis en constitue le moment-clé. Mais le Magistère ne va pas loin. Il refuse de sacrifier les points forts de l’anthropologie chrétienne traditionnelle sur l’autel de l’évolution. Il insiste sur la création directe de l’âme humaine par Dieu. Quelques théologiens catholiques, comme G. Martelet, J.-M. Maldamé et J. Arnould, voient la nécessité d’articuler les discours théologiques et les acquis de la théorie de l’évolution, où la conceptualité de l’émergence est dominante ; une démarche qui repose sur l’idée que si Dieu est unique, la vérité de sa révélation ne saurait s’opposer à la vérité manifestée par le monde. Ce travail veut cerner les prises de position du Magistère, de Pie XII à Jean-Paul II. Il se propose aussi d’explorer les apports des trois théologiens dans le travail d’approfondissement de la théologie de la création, de montrer comment leurs réflexions contribuent à l’intelligence de la spécificité humaine et de l’action de Dieu dans la création. Les acquis scientifiques contribuent au progrès de notre connaissance de l’univers et de l’homme. Il en va de la compréhension de l’action de Dieu dans le monde. Celle-ci cesse de se penser à partir des schèmes mécaniques où le Créateur apparaît comme un ingénieur cosmique ; elle se dit en termes d’accompagnement des possibles inscrits dans l’intime de l’être. Le moins que nous puissions dire est que la Bible s’intéresse moins au passé de l’humain qu’à son origine. Selon la Bible, être humain, c’est répondre à l’appel de Dieu et appel de l’humanité en termes de responsabilité. C’est cela être à l’image de Dieu. / The Catholic Magisterium welcomed the theory of evolution and recognizes its value. The encyclical Humani Generis constitutes its key moment. However, the Magisterium went no further. It declined to sacrifice the cornerstone of traditional Christian anthropology on the altar of evolutionary theory. It insists on the direct creation of the human soul par God. A few theologians like G. Martelet, J.-M. Maldamé and J. Arnould, saw the need to articulate this theological discourse and the advances of evolutionary theory, where the conceptuality of emergence dominates ; an approach that is based on the idea that if God is unique then the truth of is revelation would by no means oppose to the truth showed by the world. The present study attempts to grasp the stance taken by the Magisterium, from Pius XII to John-Paul II. It explores the contribution of the three mentioned theologians to a deeper reflection on the theology of creation, on how their work has contributed to the understanding of the human identity and God’s action within creation. The scientific knowledge contributes to the improvement of our awareness of the Universe and mankind. Indeed, the understanding of God’s action in the world is at stake. It is not considered according to mechanical patterns where the Creator is described as a cosmic engineer. It is more represented in terms of support and arousing of the potential within the innermost being. The least we can say is that the Bible is not as interested about the past of mankind but rather about its origin. According to the Bible, answering the call of God and the one of mankind in terms of responsibility defines what being human is. That is what being in the image of God.

Les études sur le secteur informel à Madagascar sont nombreuses et souvent à caractèretrès économique. Celle que nous proposons essaie d’apporter un regard socio-anthropologique surun phénomène complexe qui ne peut se réduire au seul domaine productif. Après avoir délimité lecadrage théorique et méthodologique du sujet, nous nous focalisons davantage sur les spécificitésdes activités de subsistance des Malgaches en ce qu’elles se basent sur le symbolique et lanégociation. Nous présentons ensuite notre zone d’investigation, « le pays des rochers » (RégionAmoron’i Mania), à partir duquel nous avons étayé quatre types idéaux de l’informalité, susceptiblesd’être généralisés à d’autres pays. Celle-ci demeure corrélée au système de parenté et se trouveinextricablement enchevêtrée avec le formel. Contrairement à certaines idées reçues, lamondialisation n’a fait qu’accroître cette imbrication. Nous terminons par une partie critique etprospective où nous évoquons les tentatives de l’État, sinon de réguler, du moins d’engager desprocessus de régularisation de ce secteur. Nous montrons que ce processus reste difficile pourplusieurs raisons, en particulier la corruption, l’affaiblissement de la sphère publique et les crisespolitiques cycliques / Studies on the informal sector in Madagascar are numerous and often based on itseconomic aspects. However, what we propose tries to bring a socio-anthropological perspective on acomplex phenomenon that can not be reduced to purely economic point of view. After defining thetheoretical frame of the subject, we focus more on the specifics of the subsistence activities ofMalagasy people, which are characterized by symbols and negotiation. Then, we present our studyzone, « the rocks area » or Amoron’i Mania region where we have listed four ideal types ofinformality which can become standard in other countries. In addition, informal is stronglyassociated with the parental system and particularly muddled with the formal sector. Contrary towhat one may think, globalization has accentuated this interweaving. At last, we proceed on criticaland prospective points of view, principally on the State’s attempts to regulate this sector. Thisprocess is still difficult because of corruption, the weakening of the Malagasy State and the politicalcrisis

Made available in DSpace on 2016-04-29T14:27:27Z (GMT). No. of bitstreams: 1 Roberto Almeida da Paz.pdf: 2591965 bytes, checksum: 52c326898e3392fc23034b0835df3f1d (MD5) Previous issue date: 2015-03-16 / The present study focuses on the hermeneutics of justice and justification, whose emphasis is the Letter to the Romans. It aims at bringing out the substantial content of justification by faith in Pauline theology, within the studied pericope (Rom 1,16-17). Then it examines the consequences of the justication s intelligibility, as the principle of salvation of man (Jew and Greek) through gratuity and divine initiative. The objective is to understand the notion of justification in order to detect its conceptual structure and theological concepts to which it relates, such as justice, gospel, faith, reconciliation, salvation, etc. In addition, the exegetical path used here presents a thorough study of Paul s understanding, which justifies man by his faith in Christ and the Holy Spirit. The conclusion suggests some reflections regarding the contemporaneity of the topic, rather than a hasty understanding that justification might essentially stem from Protestant theology / Este trabalho estuda os aspectos hermenêuticos da justiça e da justificação, na Carta aos Romanos. Seu escopo é trazer à superfície o conteúdo substancial da justificação pela fé na teologia paulina, enfatizada na perícope de Rm 1,16-17. Examina em seguida, os desdobramentos inerentes ao arcabouço da justificação, como princípio de salvação do ser humano (Judeu e Grego), pela gratuidade e iniciativa divina. Objetiva-se compreender a noção de justificação, visando detectar sua estrutura conceitual e os conceitos teológicos com os quais ela se relaciona, tais como justiça, evangelho, fé, reconciliação, salvação etc. Além disso, o caminho exegético aqui seguido, apresentará uma radiografia da compreensão de Paulo, segundo a qual o ser humano é justificado pela fé em Cristo e pelo Espírito. A conclusão propõe algumas reflexões sobre a atualidade do tema, em detrimento de uma compreensão açodada, segundo a qual a justificação é essencialmente fruto da teologia protestante

L’objectif principal de cette thèse est l’analyse des configurations du lien social naissant au sein de systèmes alternatifs d’échange local, afin d’y retrouver la trace du « don maussien ». L’enquête porte sur un échange de biens, parallèle à l’échange marchand et localement accompli dans le contexte d’un monde globalisé, perspective qui inscrit la recherche dans le champ de l’anthropologie économique des mondes contemporains. Le phénomène de la mondialisation, associé au progrès des techniques de communication, permettant d’observer des procédés analogues, engendrés par des causes communes dans différentes parties du monde, le terrain, tel que défini ci-dessus, fut réalisé sur deux sites socio-culturellement différents puisque implantés en Colombie pour l’un, et en France, pour l’autre. Ces deux sites furent traités comme un seul terrain multi-local dont le croisement des données recueillies a enrichi l’analyse. Avant de passer à la partie descriptive des ethnographies réalisées, le travail évoque des théories et des expériences antérieures qui ont permis de reconnaître la différence entre les expérimentations monétaires et les systèmes d’échange multilatéral ou dispositifs comptables centralisés employant une unité de compte pour faciliter les échanges. La production et la consommation sont stimulées par un type de monnaie qui joue un rôle complémentaire à la devise officielle et permet des transactions multilatérales. Devant la diversité des systèmes alternatifs à l’échange marchand, un choix s’imposait pour déterminer ceux qui seraient l’objet de l’enquête de terrain. Les initiatives sélectionnées pour une observation directe furent les foires de multi-troc colombiennes et les systèmes d’échange local (SEL) français. Les deux monographies décrivent le déroulement des investigations en Colombie et en France, ainsi que les constats qui s’imposèrent à leur issue. Il apparaît qu’au-delà de la raison économique d’échanger biens et services sans se soumettre à l’usage de l’argent comme fin en soi, les adhérents à ces expériences de micro-économie y trouvent un milieu propice à cultiver de nouvelles relations sociales. Les raisons de participer sont multiples mais s’alignent souvent sur des valeurs communes telles que la confiance, l’entraide, le respect de l’autre, la tolérance ou la solidarité, autant de logiques qui font de ces groupements, des espaces de création de liens sociaux favorables à l’émergence du don moderne. Tel qu’il a été développé et actualisé par Jacques T. Godbout, Alain Caillé et les exposants du Mouvement Anti-Utilitariste dans les Sciences Sociales –M.A.U.S.S.- . /ABSTRACT The main objective of this thesis is the analysis of configurations of the social link emerging within alternate systems of local exchange, in order to find traces of the “maussian gift”. The investigation covers the exchange of property which is parallel to trade exchange and is locally accomplished in the context of a global world, a perspective which integrates our research within the field of economic anthropology of contemporary worlds. The phenomenon of the globalization, coupled with advances in communication technology, allows us to observe similar processes around the world, engendered by common causes. The fieldwork, as mentioned above, was realized on two socio - culturally different sites, one in Colombia, the other one in France. These two sites were treated as a single multi-local fieldwork, and their combined information enriched our analysis. Before proceeding to the descriptive part of the conducted ethnographic research, the document evokes theories and previous experiences which allowed us to recognize the difference between monetary experiments and multilateral trading systems or devices using a centralized accounting unit to facilitate the exchanges. The production and the consumption are stimulated by a type of exchange that is complementary to the official currency and allows multilateral transactions. Considering the variety of alternative systems in the exchange market, a choice was necessary to determine, who would be the object of the fieldwork. The initiatives selected for direct observation were the Colombian multi-barter fairs and the French systems of local exchange (SEL). Both monographs describe the progress of investigations in Colombia and in France, as well as the resulting reports. It seems that, apart from the economic reason for exchanging goods and services without being subject to the use of money, which is an end in itself, those who take part in such experiences of microeconomics find a convenient environment to cultivate new social relationships. The reasons for participating are numerous, but often aligned on common values such as trust, mutual aid, respect for the others, tolerance or solidarity, which all contribute to transform these gatherings into spaces mean to create social links favourable to the emergence of the modern gift. This theory was developed and updated by Jacques T. Godbout, Alain Caillé and the members of the Anti-Utilitarian Movement in Social Science -M.A.U.S.S.-.

The period saw the founding of the first Swedish employers´ associations as a reaction to the preceding decades´ growth of industrial trade unions. Conflicting ideas fought about supremacy. Not only was the fight carried out across the social dividing line separating workers from the bourgeoisie, but also between groups on either side: hawks versus doves among employers; revolutionaries versus reformers among workers. The study uses an actor perspective, comparing three leading industrialists in their particular roles as employers. It analyzes the development of ideas over the period studied, using minutes from meetings, company memos, letters, speeches and newspapers as primary sources. In addition, it is action-orientated and analyzes major labour conflicts that were fought and agreements that were reached. It applies a split vision, taking into regard the contemporary views and actions of the labour unions. Its perspective moves between the individual, the company and the organizational levels, with the primary aim to see what changes in the traditional patriarchal employer policies that were considered and to what extent such changes were realized. A major result is the evidence of the irreconcilable views on the subject of strike breakers/loyal workers -- two conflicting terms for one phenomenon that indicate a gap between two different sets of values. Differing views among employers on how to relate to this gap caused frictions in the years 1906-09. The outcome of the general strike in 1909 ended in a harsh employer organizations policy for more than the two following decades. It was replaced by the mutual spirit, later known as the Swedish Model, materialized in the Saltsjöbaden general agreements of 1938.

Begging as a phenomenon has again become a hot topic of debate both in the public and the media. Actions have been discussed and motions have been given to social authorities in the country. During the last two years people from other parts of Europe who engage in street begging have been seen on the streets of Kristianstad. The purpose of this paper is to find out the individuals, certain authorities and other participants experiences of people begging in public places in Kristianstad. We have used a combination of qualitative, quantitative and literature review method and we have a social constructionist perspective as a basis. The participants and authorities we have included in the study are the police, the social services, security guards, a shop owner and two other assistance agencies. Interviews have been carried out with participants and authorities, and a survey has been done by individuals. A series of articles and history books have been reviewed since the begging is a historical phenomenon as well as a contemporary. The results show a clear division into two camps regarding experiences and opinions about street beggars and begging as a phenomenon. The majority expresses dissatisfaction and many propose measures and actions. Our final discussion is marked by our own thoughts and values ​​that emerged during the work, which we tried to moderate through the rest of the essay. / Tiggeri som fenomen har på nytt blivit ett hett ämne för debatt både för allmänhet och i media. Åtgärder har diskuterats och motioner om förbud lämnas till socialnämnder i landet. I Kristianstad har det under de senaste två åren kommit personer hit från andra delar av Europa som ägnar sig åt gatutiggeri. Syftet med denna uppsats är att ta reda på privatpersoners, vissa myndigheters och andra aktörers uppfattning av personer som tigger på offentlig plats i Kristianstad. Vi har använt oss av en kombination av kvalitativ, kvantitativ och litteraturstudie som metod och vi har ett socialkonstruktionistiskt perspektiv som grund. De aktörer och myndigheter vi tagit med i undersökningen är polis, socialtjänst, vakter, butiksägare och två andra biståndsverksamheter. Intervjuer har gjorts med aktörerna och myndigheterna och en enkätundersökning har gjorts med privatpersoner. En rad artiklar och historieböcker har gåtts igenom då tiggeri ju är ett historiskt fenomen såväl som ett nutida. Resultatet visar på en klar uppdelning i två läger gällande uppfattningar och åsikter om gatutiggare och tiggeri som fenomen. Majoriteten uttrycker ett missnöje och många föreslår åtgärder och insatser. Vår slutdiskussion präglas av våra egna tankar och värderingar som framkommit under arbetets gång, vilka vi försökt tona ner i resten av uppsatsen.

No description available.

Après avoir passé plus de 4 ans dans des camps de travail forcé, Jonas Mekas, lituanien, est déporté avec son frère par les Nations-Unies en 1949 aux États-Unis. Les deux rescapés de la seconde guerre mondiale dédient alors leur temps au cinéma. Dès leur arrivée, ils se procurent une caméra 16 mm bolex et se tournent vers le cinéma expérimental, grâce, entre autre, à une de ces cinéastes pionnières américaine Maya Deren. En marge de l'industrie cinématographique hollywoodienne, Jonas Mekas participe à l'édification de structures - coopératives, associations, magazines, journaux - afin de rendre accessible ce genre filmique, de lui obtenir une reconnaissance publique et de, ultimement, le préserver. En 1969, il réalise un film intitulé "Diaries, Notes and Sketches : Also Known as Walden". Mekas réalise ensuite des films qui réemploient des séquences qui se trouvent dans cette première ébauche filmique. Ce processus se retrace au sein de son « premier essai » numérique qu'il réalise à l'ère cybériste intitulé "The First Forty" (2006), composé de vidéos et de descriptions textuelles. Tout comme il l’avait fait avec Walden, Mekas présente explicitement celui-ci à un public, en l’occurrence son nouveau public d'internautes, qui en prend connaissance sur son site web officiel. La présentation numérique et la table des matières papier accompagnant "Diaries, Notes and Sketches : Also Known as Walden" rédigée par l'artiste en 1969 ont une fonction similaire au sens où, par elles, Jonas Mekas donne ces deux créations aux spectateurs. Nous avons choisi d'employer le terme de dispositif pour parler de ces « objets » qui font appel à diverses formes énonciatives afin de créer un effet spécifique chez le spectateur. En explorant la théorie sociologique moderne du don développée par Jacques T. Godbout, notre projet a été de relever « l'esprit de don » qui se retrace au sein de ces dispositifs. Cette étude nous permet de constater que les dispositifs audiovisuels / cinématographiques que développa Mekas sont des « objets » qui peuvent être reçus tel des dons suscitant le désir de donner chez les spectateurs. Ils sont le ciment symbolique personnel et collectif nécessaire à l’accomplissement du processus de « reconnaissance » qu’implique le don. / Having spent more than 4 years in camps of forced labor, Jonas Mekas, Lithuanian, is deported by the United-Nations in 1949 to the United States. With his brother, both survivors of the Second World War, they manage to acquire a bolex 16 mm camera. Outside the Hollywood cinematographic industry, Mekas participates to the institutionalization of the underground artistic community by creating cooperatives, associations and magazines. Mekas is devoting his time to make experimental film genre accessible and allows it to become publicly recognized for its artistic value, which would lead towards protecting and preserving it. In 1969, Mekas produced "Diaries, Notes and Sketches: Also Known has Walden" which condense 4 years of capturing everyday events, people, New York, nature. From his Walden, Mekas will reuse some sequences found in this first draft when comes the time to edit new films. In 2006, Mekas produces his “first digital essay” entitled "The First Forty" (2006). It consists in a presentation of his cinematic labor to a new public, his “new Internet Audience”, in which sequences of Walden appear. Accessible on his official website, this digital piece is composed by videos and their textual descriptions, reminding us of Diaries, Notes and Sketches: Also Known has Walden and its table of content drafted by the artist in 1969. These two apparatus have a similar function : by them, Jonas Mekas explicitly gives these two pieces to the spectators. By investigating the sociological “gift theory” developed by the Jacques T. Godbout, our project was to reveal how “the gift spirit" can be found within those two creations. This study allows us to believe that audiovisual/cinematographic apparatus created by Mekas are “objects” which can be received such as gifts leading to arrouse the spectator’s desire to give in his turn. In this way, they are personal and collective symbolic cement necessary for the fulfillment of the process of “recognition” which involves the gift spirit.

國人自我贈禮的風氣方興未艾，但在資源的束縛與傳統價值觀的影響下，使得消費者不免陷於困窘之境，而本研究即欲探討消費者自我贈禮與消費罪惡感之間的關係。本研究目的有四：其一，瞭解國人引發自我贈禮的主要背景情境與動機，並試圖對自我贈禮加以分類，以求得主要的背景情境與動機所對應之自我贈禮類型；其二，發展消費罪惡感之構面與發生時機；其三，瞭解不同自我贈禮類型與消費罪惡感的對應關係；其四，探討在不同產品類型的影響之下，自我贈禮與消費罪惡感的對應關係是否有所不同。 本研究以關鍵事件法設計問卷，透過三次前測得到正式問卷，針對60位消費者進行訪談及問卷施測，共收集了60個自我贈禮事件。經資料分析過後，得到研究結果可歸納成四大方向： 首先在自我贈禮方面，背景情境按發生頻次多寡依序為：發生重大事件、有成就感、工作辛苦、壓力負荷、心情低落、有額外資源、週期性自我回饋；背景情境與動機之間呈現一對一的關係，分別是為了留下紀念、犒賞自己、慰勞自己、抒解壓力、愉悅自己、維持好心情、對自己好一點。另外，若依照產品導向程度的強弱以及資訊準備程度的高低針對自我贈禮進行分類，國人進行最不常發生的自我贈禮類型為「高度產品導向—低度資訊準備」—驚鴻一瞥型。 其次在消費罪惡感方面，其構面為猶豫感、金錢疼惜感、愧疚感，時機為購買之前的預期性罪惡感，購買當下的進行性罪惡感，以及購買之後的反應性罪惡感，而雖然各時機都會有各構面的成分，但預期性罪惡感最主要的構面為猶豫感，進行性罪惡感最主要的構面為疼惜感，反應性罪惡感最主要的構面為愧疚感。 接著在自我贈禮與消費罪惡感之關係方面，當消費者進行週期性自我回饋時，會感受到程度最高的預期性罪惡感；而當消費者因有成就感或心情低落時所進行之自我贈禮，其感受到的是程度最低的預期性罪惡感。至於，若是屬於高度產品導向類型者，其表現在消費罪惡感上的類型最主要為財務類罪惡感；若是屬於低度產品導向類型者，比較有可能不會產生消費罪惡感。 最後，若是受到不同產品類型影響的情況下，由於自我贈禮之禮物類型皆為奢侈品，因此以功能型與享樂型產品做為產品分類的標準。對於購買功能型奢侈品做為自我贈禮禮物的消費者而言，無論是高度產品導向或是低度產品導向類型者，其表現在消費罪惡感上，最主要的類型為財務類罪惡感；對於購買享樂型奢侈品做為自我贈禮禮物的消費者而言，若是高度產品導向類型者，其表現在消費罪惡感上，最主要的類型為財務類罪惡感；若是低度產品導向者，則傾向完全沒有罪惡感。 整體而言，本研究不僅為國人自我贈禮的背景情境與動機之先導研究，亦開啟了消費罪惡感研究之先河，並建立消費罪惡感的構面與時機，著實為後續研究奠定了相當的基礎。 / People in Taiwan have tended to buy themselves gifts recently. However, under the constraints of resources and the influence of traditional values, they would hesitate to buy or not to buy. This study focuses on this interesting theme-the relationship between consumers’ self-gift giving and consumer guilt. The objectives of this study are to explore consumers’ motivations of self-gifts, the dimensions and evolution of consumer guilt, and the relationship between consumers’ self-gift giving and consumer guilt. Product categories are also under the consideration of this study to examine the effects of different products on the relationship between consumers’ self-gift giving and consumer guilt. This research employed the critical incident techniques. A questionnaire was first designed and pre-tested three times before the main field work. Through collecting, sorting and analyzing 60 self-gift giving events, the results pointed out four main parts as followed. To begin with, the results indicated that consumers will buy gifts for themselves when the important events happened, something achieved, some hard work finished, feeling stressed, being depressed, gaining some extra resources, and purchasing periodically. These situations were one-to-one corresponding to some motivations, respectively to remember, to reward, to compensate, to relieve, to revive, to keep in a good mood, and to be nice to oneself. In addition, self-gift giving behavior might be divided into four types by the degree of product-oriented (high vs. low) and the degree of information-prepared (high vs. low). However, few Taiwanese were classified by “high product-oriented and low information-prepared”, called “Glance”. Secondly, the consumer guilt had three dimensions-hesitation, anguish, and remorse. Also, it had three moments of occurrence. The anticipatory guilt occurred before purchasing; the proceeding guilt occurred when purchasing; and the reactive guilt occurred after purchasing. Although each moment of consumer guilt included three dimensions meanwhile, what’s more important, the major dimension of anticipatory guilt was hesitation, the major dimension of proceeding guilt was anguish, and the major dimension of reactive guilt was remorse. As for the relationship between consumers’ self-gift giving and consumer guilt, consumers had the highest degree of anticipatory guilt when they bought gifts for themselves under periodical purchase. However, consumers had the lowest degree of anticipatory guilt if they bought self-gifts under achievements or depression. Besides, if self-gift giving behavior was highly product-oriented, consumers would have financial consumer guilt. Moreover, if self-gift giving behavior was lowly product-oriented, consumers would have no consumer guilt. Finally, this study concerned the functional/hedonic products moderating the relation between self-gift giving and consumer guilt. For those who bought themselves functional gifts, no matter this self-gift giving behavior belonged to highly or lowly product-oriented, consumers would have financial consumer guilt. For those who bought themselves hedonic gifts, if this self-gift giving behavior was highly product-oriented, consumers would have financial consumer guilt; however, if this self-gift giving behavior was lowly product-oriented, consumers would have no consumer guilt.

Made available in DSpace on 2014-12-17T15:45:07Z (GMT). No. of bitstreams: 1 RicardoHVM_DISSERT.pdf: 1910228 bytes, checksum: 54c89a3a577f5b8c1d0ee128b06d997d (MD5) Previous issue date: 2014-02-14 / O presente estudo discute a forma??o de Redes Sociais no cotidiano da Estrat?gia Sa?de da Fam?lia, a partir de aportes da teoria sociol?gica sobre redes, intera??es, d?diva e reconhecimento. O objetivo geral ? analisar as redes sociais locais em sa?de a partir da intera??o de usu?rios e profissionais da Estrat?gia Sa?de da Fam?lia na Unidade de Sa?de de Lig?ia, em Natal, RN. Seus objetivos espec?ficos s?o: Mapear as redes sociais locais em sa?de existentes no territ?rio adscrito; Identificar os tipos de intera??es cotidianas entre os sujeitos; Compreender a percep??o dos sujeitos sobre o processo de forma??o de redes sociais a partir das intera??es. Caracteriza-se enquanto pesquisa qualitativa explorat?ria cujos sujeitos foram profissionais e usu?rios vinculados ? referida unidade de sa?de. Para a coleta de dados foram utilizadas entrevistas individuais semiestruturadas e debates em grupos focais, estimulados pela Metodologia de An?lise de Redes do Cotidiano (MARES), pertinente para abordar a complexidade das rela??es sociais e mapear os diferentes conte?dos expressos e as formas de mobiliza??o coletiva. A an?lise dos dados foi realizada atrav?s da T?cnica de An?lise Tem?tica de Conte?do, proposta por Minayo. Os resultados foram interpretados ? luz das Teorias da D?diva (Mauss) e do Reconhecimento (Honneth). Os sujeitos visualizaram: Rede Virtual (28,20%); Rede de Aten??o ? Sa?de (25,64%); Redes de Usu?rios (17,95%); Rede Pessoal (10,26%); Conselho Comunit?rio (10,26%); Escolas (7,69%). Os participantes n?o perceberam os arranjos familiares enquanto Redes Sociais. Os tipos de intera??es sociais identificadas foram: Confronta??o/Negocia??o (41.02%); Harm?nicas (25,70%); Correlativas (17,90%); Definidas pela Organiza??o (15,38%). A forma??o de redes sociais ocorre a partir de intera??es cotidianas entre pessoas, pela articula??o insepar?vel de conte?dos e formas, catalisadas pelo contexto, experi?ncia e cogni??o, valorizando a liberdade, a expressividade e a diversidade dos parceiros de significa??o. Foram encontradas duas categorias, na percep??o dos sujeitos, sobre a forma??o de redes sociais do cotidiano: Di?logo e Encontro. Validamos e recomendamos o uso da metodologia MARES: Na forma??o, para despertar uma vis?o mais tolerante e humana de si e do outro; Na avalia??o qualitativa dos servi?os, por facilitar a reflex?o sobre a pr?tica e (re)organiza??o do processo de trabalho; Na comunidade, para estimular movimentos sociais existentes ou emergentes. A aposta no circuito da d?diva e do reconhecimento rec?proco, durante o tr?nsito nas redes sociais em sa?de, pode ser capaz de tecer uma pr?xis transformadora, pela busca e alcance de confian?a, respeito e estima, nos espa?os de encontro entre usu?rios e profissionais da Estrat?gia Sa?de da Fam?lia