The thesis named "Sense of Life in the Work of Karel Čapek" treats the problems of raison- d'etre of life seen by Karel Čapek. At first this thesis is preoccupied by Čapek's personality and character of his era. Karel Čapek is characterized as an author in whose works were projected his philosophical views influenced mainly by pragmatism. The thesis analyses Čapek's works treating issues of sense of life. Particularly these are two proses by Čapek "Obyčejný život" (Common Life) and "Život a dílo skladatele Foltýna "(The Life and Work of Composer Foltýn). These two novels are at first analyzed separately and then compared.

Denna studie handlar om hur utformningen av den fysiska miljön påverkar den sociala hållbarheten i områden med socioekonomiska svårigheter. Fokus ligger på hur kommuner, fastighetsbolag och andra berörda aktörer arbetar med frågor rörande gestaltning, boende, fysisk miljö, trygghet och säkerhet, hälsa, inflytande och delaktighet. Syftet är att samla kunskap om ämnet samt belysa innebörden av det. Målet är att ta fram riktlinjer för social hållbarhet som stöd till upprättande av en social hållbarhetsplan eller utveckling av ett område. Forskning som berör ämnet samt intervjuer med kommun, fastighetsbolag och sakkunnig har varit centrala i framtagandet av riktlinjerna. Intervjuer och tidigare forskning korrelerar med varandra och visar att den fysiska miljön har en inverkan på människans välmående. Studien ställer viktig forskning i samband med en inkluderande samarbetsprocess och ger förklaring till att involvera inblandade aktörer och befintliga invånare i utvecklingen av områdets fysiska miljö. En blandning av bebyggelse och verksamheter är viktigt. Tillsammans med en öppen och attraktiv fysisk miljö kan detta på lång sikt bidra till ökad rörelse och trygghetskänsla. Kollektivtrafiken i samband med verksamheter och bra förbindelser kan underlätta för boende att knyta sociala kontakter. / This paper illustrates how the built environment affects the social sustainability in areas with socio-economic difficulties. The focus is on how municipalities, real estate companies and other actors work on issues concerning design, housing, physical environment, security and safety, health, influence and participation. The purpose of this study is to gather knowledge about the subject and to highlight the meaning of it. The aim is to develop guidelines for the establishment of a social development plan or during the development of a region. Research that focuses on the subject as well as interviews with municipalities, real estate companies and an expert has been central to the preparation of the guidelines. Interviews and previous research correlate with each other and illustrate how the physical environment has an impact on the residents and their well-being. The study places important research in connection with an inclusive collaboration process and provides an explanation for involving concerned actors and existing residents in the development of the area's physical environment. A mix of buildings and operations is important. This together with an open and attractive physical environment, can in long terms contribute to increased movement and feelings of safety. Public transport in relation with activities and good connections can make it easier for residents to establish social contacts.

Made available in DSpace on 2016-04-29T13:31:08Z (GMT). No. of bitstreams: 1 A Maldicao da Individuacao - Parte 1.pdf: 58032 bytes, checksum: f0172efe9bc96140393da03961fce5cb (MD5) Previous issue date: 2005-04-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This PhD research, on the basis of Critical Theory of Society, has the target to show the paradox of the curse of the individuality the sufferings lived between the (im)possibilities of other s suffering and to become different as a result of the culture failure which impeaches and cut off the formative movement of the love, focusing its thought in the relation of pleasure and fear and in the potentialities of literary expression. The argumentations about these two focus can be described in two perspectives which are intersected. The first tries to put in evidence the sexual repression damage and the erotic renounce to the process of the person s formation, to raise the problems and to think about the destruction manifestations as a result of the cultural impeachments to formative movement of love, of no-fruition of the beauty, the mutilation of the senses, the foolishness of the reasoning and of the consequent hardness of the ego. The second focus tries to show the esthetic experience provided by literature (from the artist and from the receptor) as a privileged condition of contact and thought about the object of this research (the moment of the curse of the individuality), considering potentially the literary expression, without decreasing it to the psychologism, in three dimensions at the same time: as a testimony and manifestation of the unjustified sufferings, as resistance, because it contains hate (destruction of the object), and possibilities of changes the existent, because they can keep small parts which can lighten some exits from this state, alternatives to go further the destruction. The theoretical formulations from the authors of Frankfurt Adorno, Horkheimer and Marcuse; Freud; and selected literary parts from Portuguese language writers: from Brazil, Clarice Lispector and Caio Fernando Abreu; from Portugal, Fernando Pessoa (he himself and under the heteronames of Alvaro de Campos and Bernardo Soares) and José Saramago are predominantly systematized. However, the given status to the writers is different. The Lispector literary parts are in the center of the thoughts; the interlocution of other mentioned writers is aimed, emphasizing Abreu, in order to construct the discussion and the consecution of the proposed target. Also because of this reason, there is a certain relevance in the presence of another writer: Fernando Sabino, with whom Lispector exchanged letters during some years. There is no intention to discuss the work of these writers in its totality, the emphasized parts (tales, novels, poetry and letters) are worked as a representation of artistic expression in the dimensions mentioned before. With this announced target, the proposal of these argumentations and these indicated thoughts (theoretical and literacy), is intended to show the thesis that the curse of the individuality is related to, in its basis, the mutilation of the movement of love caused by cultural impeachments which damage the senses and the reasoning harmed formation which makes more difficult the installing of fruition as a way of life, which sticks the understanding and the possibility of beauty to face the sufferings mostly unjustified, in face of the existing material conditions and in that moment expressed in the literary work by the artistic expression, provides fundamental experiences to the contention, the sensitive thought and the search for possible exits from the destruction state and from the barbarous ness order, once in the art some, representing every men (among scars and fragments) expressing the prison between the desire and not getting to live, accomplish works in a desperate hope of, finally, having a free and happy life. / Esta pesquisa de doutoramento, com base na teoria crítica da sociedade, tem como objetivo discorrer sobre o paradoxo da maldição da individuação os sofrimentos vividos por se estar entre as (im)possibilidades de sofrer o outro e se diferençar como decorrência do fracasso da cultura que impede e mutila o movimento formativo do amor, focalizando sua reflexão no entrelaçamento do prazer e do medo e nas potencialidades da expressão literária. As argumentações sobre estes dois focos podem ser descritas em duas perspectivas que se entrecruzam. A primeira busca evidenciar os danos da repressão sexual e da renúncia erótica ao processo de formação do indivíduo, problematizar e pensar as manifestações de destruição como proveniente dos impedimentos culturais ao movimento do amor, da não fruição da beleza, da mutilação dos sentidos, da estupidez da razão e do conseqüente endurecimento do ego. A segunda procura mostrar a experiência estética proporcionada pela literatura (do artista e do receptor) como condição privilegiada de contato e de reflexão sobre o objeto desta pesquisa (a maldição da individuação), e considerar o potencial da expressão literária, sem recair no psicologismo, como um movimento que envolve três dimensões concomitantes: como testemunho, por manifestar os sofrimentos injustificados, como resistência, por conter o ódio (a destruição do objeto), e como possibilidade de transformação do existente, por também guardar estilhaços que podem iluminar saídas deste estado, centelhas e vestígios para se ir além da destruição. Estão predominantemente sistematizadas formulações teóricas dos autores frankfurtianos Adorno, Horkheimer e Marcuse; de Freud; e selecionados trechos literários de escritores da língua portuguesa: do Brasil, Clarice Lispector e Caio Fernando Abreu; de Portugal Fernando Pessoa (ele mesmo e sob os heterônimos de Álvaro de Campos e Bernardo Soares) e José Saramago. Entretanto, o status conferido aos escritores é diferenciado. Os trechos literários de Lispector estão no centro das reflexões; busca-se a interlocução dos outros escritores citados, com destaque para Abreu, para articular a discussão e a consecução do objetivo proposto. Também por esse motivo, há uma certa relevância na presença de um outro escritor: Fernando Sabino, com o qual Lispector trocou correspondência durante anos. Não há pretensão de discutir a totalidade da obra destes escritores, os trechos destacados (contos, romances, poesias e cartas) são trabalhados como representantes da expressão artística nas dimensões já mencionadas. Com o objetivo enunciado, a proposição dessas argumentações e das reflexões (teóricas e literárias) indicadas, pretende-se expor a tese de que a maldição da individuação é referente, em sua base, à mutilação do movimento do amor ocasionada pelos impedimentos culturais que danificam os sentidos e a razão formação obstada que dificulta a instauração da fruição como modo de vida e que prende o entendimento e a possibilidade da beleza ao enfrentamento de sofrimentos em grande parte injustificados diante das condições materiais existentes e que este momento mimetizado na obra literária pela expressão artística proporciona experiências fundamentais para a contenção, a reflexão sensível e a busca de possíveis saídas do estado de destruição e da ordem da barbárie, uma vez que na arte alguns, ao representar todos os homens (em meio a cicatrizes e fragmentos) expressando o aprisionamento entre o querer e o não conseguir viver, realizam obras na esperança desesperada de poder enfim viver, livre e feliz.

Made available in DSpace on 2016-04-26T20:21:58Z (GMT). No. of bitstreams: 1 Saul Tourinho Leal.pdf: 2352193 bytes, checksum: 5136f8761d9b73c5492870b79beec183 (MD5) Previous issue date: 2013-08-05 / This thesis has the purpose to investigate whether there are connections between the contemporary constitutionalism and happiness. It addresses the Independence of the United States of America, the French Revolution and the independence of Brazil. After such historical perspective, it describes the utilitarian school, represented initially by Jeremy Bentham and, subsequently, by Stuart Mill. It asserts that utilitarianism, allied to the principle of human dignity, is the theoretical basis of the thesis that allows happiness to be a constitutionally protected right and, moreover, providing the basis for it to appear in legal reasoning developed by the judges as grounds for judicial decisions. Subsequently, this thesis examines a dogmatic part in which it attempts to identify the existence of a right to happiness within the wording of the Constitution of 1988. In this part, it describes a right to happiness dismembered into five biases: (i) broad right to happiness, (ii) the right to the pursuit of happiness, (iii) the right to be provided with happiness (iv) sealing the perverse pleasures, (v) happiness as telos. Addressing the constitutional jurisdiction, it examines the American and European-continental models then shows how the theory of happiness has been used in trials of major national issues in Brazil, like the same-sex unions, policy of quotas, the Marijuana March and crimes trifle. It also discusses the abuses committed by invoking the theory of happiness, illustrating with the example of the Kingdom of Bhutan. Finally, it presents the proposal of hedonic damages. The thesis concludes there is a legally guaranteed right to happiness , but alerts that the theory of happiness is not able to solve all the cases, indicating that, in situations in which there are informational deficits, it is recommended judicial restraint and deference to the Legislature / RESUMO: A tese apresenta a proposta de investigar se há conexões entre o constitucionalismo contemporâneo e a felicidade. Aborda a Independência dos Estados Unidos da América, a Revolução Francesa e a Independência do Brasil. Após essa perspectiva histórica, passa a apresentar a escola utilitarista, inicialmente representada por Jeremy Bentham e, na sequência, por Stuart Mill. Afirma que o utilitarismo, aliado ao princípio da dignidade da pessoa humana, é a base teórica da tese, permitindo que a felicidade seja um bem protegido constitucionalmente e, além disso, propiciando que ela apareça nos raciocínios jurídicos desenvolvidos pelos julgadores como fundamento de decisões judiciais. O trabalho passa, então, a uma parte dogmática na qual tenta identificar a existência de um direito à felicidade por meio da leitura da Constituição Federal de 1988. Nessa parte, afirma haver um direito à felicidade desmembrado em cinco vieses: (i) direito amplo à felicidade; (ii) direito à busca da felicidade; (iii) direito prestacional à felicidade; (iv) vedação a prazeres perversos; (v) felicidade como telos da decisão judicial. Tratando da jurisdição constitucional, apresenta os modelos norteamericano e europeu-continental para, em seguida, mostrar como a teoria da felicidade tem sido utilizada nos julgamentos dos grandes temas nacionais no Brasil, a exemplo das uniões homoafetivas, das políticas das cotas, da Marcha da Maconha e dos crimes de bagatela. Trata ainda dos abusos cometidos por meio da invocação à teoria da felicidade, ilustrando com o exemplo do Reino do Butão. Por fim, apresenta a proposta dos danos hedônicos. A tese conclui haver um direito à felicidade a ser garantido judicialmente, mas adverte que a teoria da felicidade não é capaz de resolver todos os casos, indicando que, em hipóteses nas quais há déficts informacionais, é recomendado moderação judicial e deferência ao Poder Legislativo, por meio da utilização da técnica chamada apelo ao Legislador

In this study the author investigates the nature of compassion, ways of developing compassion within ourselves, and ways of bringing compassion into schools. The author sees an imbalance and disconnection in the current Ontario public school system, between education of the mind (to have) and education of the heart (to be). This is demonstrated in the heightening violence in schools, because violence in schools means that students do not feel connected to and are not happy in their schools. To accomplish this purpose, the author explores the different ways we can connect—within ourselves, with classroom subjects, with students in the school, and with the community at large—through life stories of four holistic educators, including herself. Three have taught in Buddhist, Waldorf, and Montessori schools, which all foster compassion not only through empathy, caring, and love, but also through emotional and moral components of heart education, such as intuition, creativity, imagination, joy (Miller, 2006), and moral education (Noddings, 1992). The enquiry uses qualitative research and narrative method that includes portraiture and arts-based enquiry. The findings in the participants’ narratives reveal that compassion comprises spirituality, empathy, and caring. We can develop compassion through contemplation in an awareness of interconnection between the I and the Other. In conclusion, we can foster compassion in schools if we use holistic education’s basic principles of balance, inclusion, and connection (Miller, 1981, 1993, 1994, 1999, 2000, 2006, 2007, 2010), and if we bring in different ways of fostering compassion that the author has explored through four holistic teachers’ narratives in this study. By nurturing and connecting to students’ hearts, rather than forcing knowledge into their heads, it is possible to create schools where students are happy and feel connected to their learning.

Many philosophical subjects attempt to analyze the basis of human welfare. Theories of desert, distribution of property, and happiness tend to dominate philosophical discourse. Mental credit, which is the mental acquisition of credit for one’s accomplishments and the satisfaction one derives from this credit, is absent from this discourse despite its underlying role in the way people think about their lives. Mental credit is an eternal cognitive good that deserves thoughtful attention and pious decisions for implementation. The following theory of mental credit seeks to serve as a unifying theory for the mental calculations that guide life’s most imperative decisions, satisfaction, and impact one has on the world.

In this study the author investigates the nature of compassion, ways of developing compassion within ourselves, and ways of bringing compassion into schools. The author sees an imbalance and disconnection in the current Ontario public school system, between education of the mind (to have) and education of the heart (to be). This is demonstrated in the heightening violence in schools, because violence in schools means that students do not feel connected to and are not happy in their schools. To accomplish this purpose, the author explores the different ways we can connect—within ourselves, with classroom subjects, with students in the school, and with the community at large—through life stories of four holistic educators, including herself. Three have taught in Buddhist, Waldorf, and Montessori schools, which all foster compassion not only through empathy, caring, and love, but also through emotional and moral components of heart education, such as intuition, creativity, imagination, joy (Miller, 2006), and moral education (Noddings, 1992). The enquiry uses qualitative research and narrative method that includes portraiture and arts-based enquiry. The findings in the participants’ narratives reveal that compassion comprises spirituality, empathy, and caring. We can develop compassion through contemplation in an awareness of interconnection between the I and the Other. In conclusion, we can foster compassion in schools if we use holistic education’s basic principles of balance, inclusion, and connection (Miller, 1981, 1993, 1994, 1999, 2000, 2006, 2007, 2010), and if we bring in different ways of fostering compassion that the author has explored through four holistic teachers’ narratives in this study. By nurturing and connecting to students’ hearts, rather than forcing knowledge into their heads, it is possible to create schools where students are happy and feel connected to their learning.

本研究主要以通勤家庭未通勤婦女的生活目標、配偶依附風格與幸福感間的關係來探討國內通勤家庭未通勤婦女的生活品質。本研究以問卷調查研究法，採立意取樣收集國內通勤家庭未通勤婦女有效樣本共284份。本研究得到的結果為： 1.（1）國內通勤家庭未通勤婦女的生活目標傾向追求「基本生活品質的維持」，較不重視「追求社會影響力」。 （2）不同年齡、教育程度、就業情形、有無孩子及先生不同通勤年數的未通勤婦女在生活目標上有顯著的差異存在。 2.（1）國內通勤家庭未通勤婦女的幸福感普遍在中等程度。 （2）教育程度高、有工作及先生工作地點不在大陸的未通勤婦女其幸福感較高。 （3）未通勤婦女的生活目標各層面與幸福感皆為正相關，以「追求自我的充實與成長」生活目標最能預測其幸福感。 3.（1）國內通勤家庭未通勤婦女的配偶依附風格以「害怕依附型」佔最多數，其次依序為「逃避依附型」、「安全依附型」、「焦慮依附型」。 （2）「安全依附型」之未通勤婦女較「逃避依附型」與「害怕依附型」重視「基本生活品質的維持」與「追求自我的充實與成長」生活目標，其幸福感亦較高。 （3）不同配偶依附風格者，其背景變項與生活目標各層面對幸福感有不同的預測力。「先生的通勤間距」最能預測安全依附型未通勤婦女的幸福感；「追求自我的充實與成長」生活目標取向最能預測焦慮依附型與害怕依附型未通勤婦女的幸福感；「追求生命的統整」生活目標取向最能預測逃避依附型未通勤婦女的幸福感。 根據上述研究結果，研究者提出討論與檢討，最後針對政府或民間相關單位、婚姻輔導工作者、通勤家庭婦女與未來的研究方向提供若干建議以茲參考。 關鍵字：通勤家庭、未通勤婦女、生活目標取向、配偶依附風格、幸福感

The work environment in financial institutions where deadlines, budgets, routine work and performance issues are common can compromise most people’s sense of happiness. Therefore happiness in the workplace rarely manifests without significant effort from employees. Successful organisations need employees that will do more than their job requirements and go beyond expectations i.e. perform organisational citizenship behaviours (OCB). In light of the increasing interest in positive psychology the study aimed to focus on happiness and psychological capital (PsyCap) to find ways to enhance employees’ positive psychological states to achieve positive organisational outcomes such as OCB. The study therefore aimed to determine whether a relationship exists between happiness, PsyCap and OCB amongst employees in financial institutions. The study also sought to determine the predictive value of happiness and PsyCap in predicting OCB. Furthermore the moderating effect of PsyCap was assessed to determine the extent to which PsyCap moderated the relationship between happiness and OCB. A cross-sectional research design was used in the study. The researcher used a sample of 185 (N = 185) employees from a financial institution in Durban, South Africa. The researcher used five questionnaires in the study. A biographical questionnaire created by the researcher, the Orientations to Happiness Scale (OHS) used as the first measure of happiness, the Satisfaction with Life Scale (SWLS) used as the second measure of happiness, the Psychological Capital Questionnaire (PCQ), and the Organisational Citizenship Behaviour Questionnaire (OCBQ). The main findings of the study indicated that there were practically and statistically significant relationships between happiness (measured by the OHS), PsyCap and OCB. More specifically relationships were found to exist between happiness, the two PsyCap factors (hopeful-confidence and positive outlook) and the OCB factors (altruism, courtesy, sportsmanship and civic virtue). A significant finding was that happiness measured by SWL showed no significant relationships with OCB or the OCB factors thus indicating that happiness measured by orientations to happiness was a better measure of happiness for the employees in the financial institution. Happiness and the PsyCap factors were found to hold predictive value for some of the OCB factors. In determining the moderating effect of PsyCap it was found that only positive outlook significantly moderated the relationship between happiness and one of the OCB factors, civic virtue. The study has focused on happiness in the workplace and its relationship to organisational constructs such as PsyCap and OCB. The results of the study can therefore be deemed to be beneficial to managers in financial institutions and employees themselves. The study has made a significant contribution by highlighting that employees in a financial institution consider orientations to happiness (pleasure, meaning, and engagement) to be a more compelling measure of happiness in determining the likelihood to performing OCBs at work as opposed to satisfaction with life as a measure of happiness. Thus the orientations to happiness were concluded as being a more appropriate measure of happiness for employees in a financial institution in relation to OCBs. By focussing on employee’s level of happiness, how employees conceptualise happiness and the benefits of happy employees to the organisation, this information can provide organisations with a better understanding of employees and suggest to organisations to consider finding means to enhance happiness in the workplace. Happiness and PsyCap have shown to be related to positive organisational outcomes such as OCB which lead to organisational effectiveness and success. Therefore of specific relevance is enhancing the PsyCap of employees to achieve desired outcomes such as OCB. The findings can be used to prompt and encourage organisations to develop interventions that increase employee’s PsyCap and to focus on employee well-being and happiness. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2012.

Personnage central du néoconfucianisme contemporain, Mou Zongsan (1909-1995) a écrit un nombre impressionnant de livres philosophiques. Loin d’ignorer les penseurs d’autres courants, il les intègre à ses théories pour en utiliser les forces. Ainsi, il s’intéresse au concept d’enseignement parfait (yuanjiao圓教). Cette notion fut introduite par l’école bouddhique Tiantai (Tiantai天台). Après une classification de tous les enseignements bouddhiques, il fut conclu que l’enseignement parfait consiste en un enseignement complet reflétant parfaitement l’intention ultime du Bouddha. Mou considère quatre critères pour déterminer quelle doctrine est conforme à cette idée : la préservation de tout ce qui existe, la possibilité pour tous d’atteindre l’illumination, englober tout sans distinction et utiliser un langage qu’il qualifie de non analytique. Dans cette étude, nous allons examiner l’utilisation faite par Mou du concept d’enseignement parfait. Il démontre la nécessité pour l’être humain d’avoir un esprit qui saisit à la fois la sphère phénoménale et nouménale. De cette façon, tout ce qui compose la réalité, pur et impur, est conservé. Il emprunte ensuite le concept du summum bonum kantien, c’est-à-dire le ratio proportionnel entre la vertu et le bonheur, et le révise à l’aide de l’enseignement parfait. Le résultat est tout à fait étonnant : l’être humain possède l’intuition intellectuelle, normalement réservé à Dieu chez Kant, et est ainsi responsable de son propre bonheur grâce à l’accomplissement d’actions morales. Cependant, le bouddhisme ne fournirait pas le cadre théorique idéal pour la notion très importante du summum bonum puisque l’aspect moral n’y serait pas assez développé. Mou affirme que, malgré leur origine bouddhique, les critères qui définissent un enseignement parfait peuvent être appliqués à d’autres courants de pensée. Il propose donc le confucianiste Wang Longxi王龍溪 (Wang Ji王畿 1498- 1583), dont les théories correspondent aux caractéristiques de l’enseignement parfait, pour établir un concept du summum bonum novateur. / Mou Zongsan (1909-1995), a central figure in the emergence of New confucianist thought, wrote an impressive number of books on philosophy. One of the most interesting aspects of Mou’s writings is that he distilled and integrated concepts of other philosophical schools he considered relevant and valuable for his works. One example for this notion is his extensive use of the concept of the perfect teaching (yuanjiao圓教), which was originally introduced by the Buddhist school of Tiantai (Tiantai天台). They first classified all Buddhist teachings before concluding that only the doctrine of perfect teaching truly reflects the ultimate wisdom envisioned by the Buddha. Mou determines that this concept fulfill four necessary criteria: (1) the preservation of all that exists, (2) the possibility for all sentient beings to achieve illumination, (3) to encompass everything without distinction, and (4) to utilize a non-analytical language. In this study, we will analyse Mou’s use of the concept of perfect teaching. He argues that the human mind must be capable of perceiving both the phenomenal and the noumenal world. This postulate ensures the preservation of all realities, inclusive of both what is ‘pur’ and ‘impure’. Mou utilizes the summum bonum, a Kantian concept that postulates that virtue and happiness are proportionally linked, and modifies it with the help of the perfect teaching. As a result of this fusion of occidental and oriental thought, human beings are attributed intellectual intuition, which according to Kant is God’s privilege. As a consequence, humans ultimately determine their own happiness by their moral behavior. Although Mou uses the originally Buddhist doctrine of perfect teaching to revise the concept of summum bonum, he also concludes that the lack of a moral foundation renders Buddhism ultimately unfit to act as the theoretical framework of summum bonum. However, Mou claims that the four characteristics that define a perfect teaching can, irrespective of their origin, be applied to other schools of thought. Therefore, he proposes that the theories of the confucianist Wang Longxi王龍溪 (Wang Ji王畿 1498- 1583) fulfil these attributes, and uses them to establish a revised concept of summum bonum that preserves the proportionality of virtue and happiness but bypasses the requirement of God as the sole proprietor of intellectual intuition.