The purpose of this study was to examine relationships among individual values, trait boredom, job boredom, job characteristics, and CWB. Job boredom and trait boredom were expected to be positively related to CWB. Individual values and job characteristics were expected to moderate the relationship between boredom and different types of CWB. Completed online questionnaires were received from 211 participants, and 112 co-worker matches also submitted online surveys. The Schwartz Value Survey, Job Descriptive Index, Job Boredom Scale, and Boredom Proneness Scale were used to assess independent variables. The Counterproductive Work Behavior Checklist measured the dependent variable. Results were analyzed using correlation and moderated regression. Both trait boredom and job boredom showed large significant correlations with all forms of CWB. Additionally, co-worker reported job boredom showed significant correlations with some forms of CWB. Values showed small and mostly non-significant relationships with CWB and no moderating effects on the boredom/CWB relationship. Job characteristics showed relationships with some forms of CWB but did not interact with boredom in its effects on CWB. In general, moderating effects were not found in the relationships among boredom, values, job characteristics, and CWB. Theoretical and practical implications are discussed.

A sociedade pós-moderna erigiu uma cultura que tem como traços característicos do indivíduo a idolatria ao consumo de bens materiais, o hedonismo, o hiperindividualismo e a apatia na participação política. O consumo, no contexto do modelo capitalista do último século, passou a ser tão intenso que superou a capacidade de sustentação dos recursos naturais repercutindo de forma danosa no meio ambiente. Esse fato fez surgir no plano normativo os direitos ecológicos que, a partir da sua inserção na Constituição Federal de 1988, redesenharam as estruturas jurídicas até então vigentes estabelecendo uma nova dimensão à noção de participação popular. A partir de então as práxis do consumo hedonista, do hiperindividualismo e do isolamento social passaram a representar uma antinomia face as condutas reclamadas pela esfera legal, quais sejam: o consumo consciente, a postura coletiva e o exercício da cidadania participativa. Para além da crise ambiental a pós-modernidade consolidou também uma crise do espírito humano onde o indivíduo, apartado de autonomia, tempo livre, equilíbrio, liberdade, sensibilidade, solidariedade, vive a Era do Vazio. Visando a superação dessa crise da civilização os direitos ecológicos traduzem não só a defesa do meio ambiente, mas também o resgate dos valores da solidariedade, da cooperação e da ética pela vida de todos os seres vivos imprescindíveis ao início da desejada superação paradigmática. Nesse sentido, a Política Nacional de Resíduos Sólidos representa um grande avanço no campo legislativo e também cultural na medida em que enaltece a importância da participação da sociedade na tutela do direito fundamental ao meio ambiente equilibrado, congregando o espírito de coletividade e de solidariedade no enfrentamento de questões ambientais, mais especificamente no que pertine ao manejo adequado dos resíduos sólidos. Ela propõe como instrumento gerador dessas práticas a educação ambiental, reforçando a importância desta disciplina para transposição dos atuais conceitos e valores que impedem a formação de um novo arquétipo ambiental. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2017-02-16T15:45:37Z No. of bitstreams: 1 Dissertacao Andreia Rosina Hensel.pdf: 982682 bytes, checksum: da93b85c2e5541d5f6ea0f1a884000cd (MD5) / Made available in DSpace on 2017-02-16T15:45:37Z (GMT). No. of bitstreams: 1 Dissertacao Andreia Rosina Hensel.pdf: 982682 bytes, checksum: da93b85c2e5541d5f6ea0f1a884000cd (MD5) Previous issue date: 2017-02-16 / Postmodern society has erected a culture that has as characteristic features of the individual idolatry to the consumption of material goods,the hedonism, the hyper-individualism and the apathy in political participation. The consumption, in the context of the capitalist model of the last century, has become so intense that exceeded the sustentation capacity of natural resources reflecting in a harmful way in the environment. This fact caused to rise in the normative level the ecological rights, from its inclusion in the Federal Constitution of 1988, reshaped the legal structures in force until then establishing a new dimension to the notion of popular participation. Since then the práxis of hedonistic consumption, hyper-individualism and social isolation have come to represent an antinomy face the claimed conduct by the legal sphere, namely: conscious consumption, collective posture and exercise of participatory citizenship. To beyond of the environmental crisis the postmodernity also consolidated a human spirit crisis where the individual, deviated of autonomy, free time, balance, freedom, sensitivity, solidarity, lives the Era of Emptiness. Aiming to overcome this crisis of civilization the ecological rights reflect not only the defense of the environment, but also the rescue of the values of solidarity, cooperation and ethics for the life of all living beings essential to the beginning of the desired paradigmatic overcoming. In this sense, the National Policy on Solid Waste means a major advance in the legislative field and also cultural in the means that exalt the importance of society's participation in the tutelage of the fundamental right to a balanced environment, bringing the spirit of collectivity and solidarity in confronting environmental issues, specifically in respect to the proper management of solid waste. It proposes as the generator tool of these practices the environmental education, reinforcing the importance of this discipline for transposition of current concepts and values that prevent the formation of a new environmental archetype.

A sociedade pós-moderna erigiu uma cultura que tem como traços característicos do indivíduo a idolatria ao consumo de bens materiais, o hedonismo, o hiperindividualismo e a apatia na participação política. O consumo, no contexto do modelo capitalista do último século, passou a ser tão intenso que superou a capacidade de sustentação dos recursos naturais repercutindo de forma danosa no meio ambiente. Esse fato fez surgir no plano normativo os direitos ecológicos que, a partir da sua inserção na Constituição Federal de 1988, redesenharam as estruturas jurídicas até então vigentes estabelecendo uma nova dimensão à noção de participação popular. A partir de então as práxis do consumo hedonista, do hiperindividualismo e do isolamento social passaram a representar uma antinomia face as condutas reclamadas pela esfera legal, quais sejam: o consumo consciente, a postura coletiva e o exercício da cidadania participativa. Para além da crise ambiental a pós-modernidade consolidou também uma crise do espírito humano onde o indivíduo, apartado de autonomia, tempo livre, equilíbrio, liberdade, sensibilidade, solidariedade, vive a Era do Vazio. Visando a superação dessa crise da civilização os direitos ecológicos traduzem não só a defesa do meio ambiente, mas também o resgate dos valores da solidariedade, da cooperação e da ética pela vida de todos os seres vivos imprescindíveis ao início da desejada superação paradigmática. Nesse sentido, a Política Nacional de Resíduos Sólidos representa um grande avanço no campo legislativo e também cultural na medida em que enaltece a importância da participação da sociedade na tutela do direito fundamental ao meio ambiente equilibrado, congregando o espírito de coletividade e de solidariedade no enfrentamento de questões ambientais, mais especificamente no que pertine ao manejo adequado dos resíduos sólidos. Ela propõe como instrumento gerador dessas práticas a educação ambiental, reforçando a importância desta disciplina para transposição dos atuais conceitos e valores que impedem a formação de um novo arquétipo ambiental. / Postmodern society has erected a culture that has as characteristic features of the individual idolatry to the consumption of material goods,the hedonism, the hyper-individualism and the apathy in political participation. The consumption, in the context of the capitalist model of the last century, has become so intense that exceeded the sustentation capacity of natural resources reflecting in a harmful way in the environment. This fact caused to rise in the normative level the ecological rights, from its inclusion in the Federal Constitution of 1988, reshaped the legal structures in force until then establishing a new dimension to the notion of popular participation. Since then the práxis of hedonistic consumption, hyper-individualism and social isolation have come to represent an antinomy face the claimed conduct by the legal sphere, namely: conscious consumption, collective posture and exercise of participatory citizenship. To beyond of the environmental crisis the postmodernity also consolidated a human spirit crisis where the individual, deviated of autonomy, free time, balance, freedom, sensitivity, solidarity, lives the Era of Emptiness. Aiming to overcome this crisis of civilization the ecological rights reflect not only the defense of the environment, but also the rescue of the values of solidarity, cooperation and ethics for the life of all living beings essential to the beginning of the desired paradigmatic overcoming. In this sense, the National Policy on Solid Waste means a major advance in the legislative field and also cultural in the means that exalt the importance of society's participation in the tutelage of the fundamental right to a balanced environment, bringing the spirit of collectivity and solidarity in confronting environmental issues, specifically in respect to the proper management of solid waste. It proposes as the generator tool of these practices the environmental education, reinforcing the importance of this discipline for transposition of current concepts and values that prevent the formation of a new environmental archetype.

Ce travail traite de la pensée du plaisir à la fin de la Renaissance et particulièrement dans les Essais de Montaigne, au regard des philosophies hédonistes antiques, cyrénaïsme et épicurisme. Au XVIe siècle, la multiplication des éditions, traductions et commentaires des textes de philosophie ancienne et des recueils doxographiques met au jour les questions éthiques que se posent les auteurs grecs et latins sur la nature et la valeur du plaisir. Nous nous interrogeons sur les liens problématiques entre plaisir et morale à cette époque, marquée par les guerres de religion et la Contre-Réforme ; nous nous demandons de quelle nature et de quelle teneur sont les discours sur le plaisir dans cette période de pénitence. Les traités de civilité prescrivent les plaisirs convenant au gentilhomme, tels les plaisirs de la conversation, de la lecture, du jeu ; ces activités plaisantes et l’agrément qu’elles procurent paraissent nécessaires au développement du gentilhomme. Mais l’expression et la représentation des plaisirs voluptueux est beaucoup plus problématique, comme la référence aux hédonistes antiques, communément représentés comme des impies débauchés. Contrairement à la pensée commune qui déforme souvent les propos et les vies des théoriciens du plaisir, Montaigne se distingue en interrogeant le rapport du plaisir à la morale et en examinant l’expérience du plaisir comme une expérience de soi. L’abondance et la fréquence des citations et références aux hédonistes antiques dans les Essais témoignent certes de leur influence, mais surtout de leur rôle de matériau dans une réflexion critique sur le plaisir. / This work deals with the reflection about pleasure in late French Renaissance, especially in Montaigne’s Essais, considering the ancient Hedonistic schools of philosophy, i.e Cyrenaics and Epicureanism. In the sixteenth century, the increase in numbers of editions, translations and commentaries on texts of ancient philosophy and doxographic collections brings to light the questions of ethics raised by the ancient Greek and Latin writers about the nature and the value of pleasure. We shall explore the problematic links between pleasure and morals at the time of religious wars and Counter Reformation. We shall question the nature and the content of the discourses on pleasure in that period of penitence. Treatises on civility prescribe the pleasures suitable to the gentleman, such as conversation, reading and game. These pleasant activities and the enjoyment they impart seem to be necessary in the making of the gentleman. However, the expression and the representation of voluptuous pleasures is much more problematic, as is shown for instance by the references to the ancient Hedonist philosophers, generally portrayed as impious profligates. In contrast with the common view, often distorting the discourses and the lives of the theorists of pleasure, Montaigne distinguishes himself by questioning the link of pleasure in relation to morals and examining the experience of pleasure as an experience of the self. The numerous and frequent quotations and mentions of ancient Hedonist philosophers in Montaigne’s Essais, testify to their influence but, above all, to their role as material in a critical reflection about pleasure.

This bachelor thesis goal is to explore how paganism has expressed itself within the world of digitalgames through three different examples. It builds onto already existing research around videogames and history use as well as my own term paper that touched upon this subject. This thesis willbe done using academic literature concerning digital games, history use and paganism from Russiaas well as Japan.

(abstract) The thesis deals with motivations for hedonistic type of shopping with a focus on their measurement by using a multidimensional scale designed and validated by Mark J. Arnold and Kristy E. Reynolds in 2003. This tool contains six constructs for which the author examined their transferability to the local environment of Czech consumers. The aim of the thesis was to convert the scale into the Czech language and into the context of the Czech consumers and their shopping behavior. There were analyzed cognitive interviews, which were focused on the understanding of the statements on the scale and their adjustment for the following questionnaire survey. This was conducted on a representative sample of the Czech internet population. Furthermore, statistical analysis was carried out with the focus on reliability and validity of the translated scale. Although the research does not primarily aim at creating a typology of shoppers or describing in detail the characteristics of Czech consumers, the results of the analysis indicate that Czech population's thinking about shopping is quite like of consumers in collectivist societies. At the end of the thesis, the final and modified scale is introduced containing five constructs instead of the original six. This instrument has been shown to be...

The thesis is focused on values of the Czech society in 1990 - 2011, especially on hedonism value. It uses the method of a secondary analysis of quantitative data. We deal with the presumption that the social transformation which started in 1989, influenced value area as well. Our aim is to answer following questions: 1) Has an emphasis of hedonism in the Czech society changed during the social transformation? If yes, in what way? Can we observe continual rising of this value? 2) What is the influence of socio-demographic variables on hedonism? Is diferentiating influence of these variables on hedonism changing in time? An empirical part of this thesis is anticipated by the theoretical one, which is focused on research of values by social sciences and sociology, deals with questions about value stability and dynamism, presents a model of value dynamism by D. Slejška and draws up some consideration about influence of life circumstances - especially those which are related to the transformation of totalitarian society to freedom society - on the field of values. Keywords values - dynamism of values - hedonism - social transformation - public opinion surveys - secondary analysis of data

A presente dissertação trata do problema dos direitos culturais sob a ótica do utilitarismo liberal de John Stuart Mill. Objetiva-se a inserção da filosofia política do autor nas discussões que vêm sendo travadas nas últimas décadas por liberais e comunitaristas a partir da colocação do problema filosófico da identidade. Para tanto, busca-se desfazer frequentes equívocos e apresentar uma leitura integrada da filosofia de Mill com base na análise criteriosa de seus escritos, auxiliada por seus mais eminentes intérpretes. Pretende-se demonstrar que é de uma fundamental e prévia compreensão utilitarista, bem como de uma particular posição acerca do modo de acesso à verdade, que decorrem as convicções liberais e a centralidade da autonomia individual em seu pensamento. Estabelecidas essas premissas, verifica-se que o estado milliano, ao dispensar a convicção na neutralidade da esfera pública que decorre do pensamento liberal contratualista usualmente professado, mostra-se compatível em tese com a tarefa de garantir direitos culturais. Ao mesmo tempo em que sua visão ampla acerca dos bens que contribuem para a felicidade é capaz de posicionar a cultura no cálculo hedonístico individual, com reflexos na quantificação da utilidade em vista da felicidade geral, a defesa de Mill da autonomia e da diversidade parece poder justificar uma especial atenção ao contexto social que sirva para a expressão máxima da individualidade. / This dissertation deals with the problem of cultural rights from the viewpoint of the liberal utilitarianism of John Stuart Mill. It intends to include the author‘s political philosophy in the debates that have been held in recent decades between liberals and communitarians starting from the approach of the philosophical problem of identity. To this end, we try to undo common misconceptions and provide an integrated reading of Mill's philosophy based on careful analysis of his writings, aided by his most eminent interpreters. We attempt to demonstrate that it is based on a previous fundamental adhesion to utilitarianism, as well as from a particular position regarding the access to the truth, that arise the liberal convictions and the centrality of autonomy in his doctrine. Given these premises, we could find that the Millian state, exempting the assumption on the neutrality of public sphere derived from the liberal contractarian doctrine usually professed, reveals itself theoretically compatible with the task of guaranteeing cultural rights. Whilst Mill‘s broad view regarding goods that contribute to happiness is capable of dragging culture into the hedonistic calculus, which affects the measurement of utility over general happiness, his defense of autonomy and diversity seems to justify a special attention to social context which maximize the expression of individuality.

<p>Michel Onfray är idag den mest lästa och omdebatterade franske filosofen. Boken Handbok för ateister som utkom förra året har bara i Frankrike sålt i 200 000 exemplar och har hittills utkommit i 9 länder. En av anledningarna till att han vunnit en bred publik är att författaren lyckas med att skriva klargörande och enkelt om angelägna frågor. Konflikter mellan ateister och teister uppstår ständigt och mitt syfte med den här uppsatsen är att undersöka vilken kritik som riktar sig mot ateister som Michel Onfray. Vad anser Onfray om monoteismen?</p><p>Jag har använt mig av närläsning av boken Handbok för ateister, vidare gjorde jag en mediesökning där jag letade fram olika artiklar och bloggar som riktade sin kritik mot den boken och mot Michel Onfray.</p><p>Onfray riktar en skarp kritik mot alla monoteistiska läror som kristendomen, judendomen och islam. Dessa delar en serie identiska förakt: hat mot förnuftet och intellektet; hat mot friheten; hat mot alla böcker i namn av en enda; hat mot livet; hat mot sexualiteten, kvinnorna och njutningen; hat mot det feminina; hat mot kropparna, begären och drifterna. Enligt Onfray försvarar judendomen, kristendomen och islam: tro och trosvisshet, lydnad och underkastelse, dödslängtan och passion för det hinsides, kyskheten, jungfrudomen och monogam trohet, makten och modern, själen och anden. Onfray argumenterar för ett hedonistiskt förhållningssätt och att vi skall knyta an till upplysningstidens ideal där förnuftet står i centrum. Han förespråkar en ”ateologi”.</p><p>För de som riktar sin kritik mot Onfrays sätt att tänka är det svårt att förstå religionskritiker som helt och hållet blundar för religionens positiva funktioner. De menar att överallt där religion förekommer kan man finna verktyg och metoder som bidrar till att utveckla medvetandet i riktning mot tillit, respekt och medkänsla. Överallt i världen söker sig människor i nöd till religionerna och får på olika sätt hjälp. Moder Theresas ihärdiga arbete bland fattiga, sjuka och döende i den indiska staden Calcutta är ett klart sådant praktiskt uttryck för mänsklig omsorg och kärlek. Min slutsats efter att jag har gjort den här undersökningen är att man måste acceptera att vi alla är olika, har olika värderingar och att respektera andras åsikter även om de ibland står emot våra egna. Kunskapen är något som gör att många frågor och fördomar försvinner om man bara tillåter sig själv att ha ett öppet sinne för alla människor.</p>

Michel Onfray är idag den mest lästa och omdebatterade franske filosofen. Boken Handbok för ateister som utkom förra året har bara i Frankrike sålt i 200 000 exemplar och har hittills utkommit i 9 länder. En av anledningarna till att han vunnit en bred publik är att författaren lyckas med att skriva klargörande och enkelt om angelägna frågor. Konflikter mellan ateister och teister uppstår ständigt och mitt syfte med den här uppsatsen är att undersöka vilken kritik som riktar sig mot ateister som Michel Onfray. Vad anser Onfray om monoteismen? Jag har använt mig av närläsning av boken Handbok för ateister, vidare gjorde jag en mediesökning där jag letade fram olika artiklar och bloggar som riktade sin kritik mot den boken och mot Michel Onfray. Onfray riktar en skarp kritik mot alla monoteistiska läror som kristendomen, judendomen och islam. Dessa delar en serie identiska förakt: hat mot förnuftet och intellektet; hat mot friheten; hat mot alla böcker i namn av en enda; hat mot livet; hat mot sexualiteten, kvinnorna och njutningen; hat mot det feminina; hat mot kropparna, begären och drifterna. Enligt Onfray försvarar judendomen, kristendomen och islam: tro och trosvisshet, lydnad och underkastelse, dödslängtan och passion för det hinsides, kyskheten, jungfrudomen och monogam trohet, makten och modern, själen och anden. Onfray argumenterar för ett hedonistiskt förhållningssätt och att vi skall knyta an till upplysningstidens ideal där förnuftet står i centrum. Han förespråkar en ”ateologi”. För de som riktar sin kritik mot Onfrays sätt att tänka är det svårt att förstå religionskritiker som helt och hållet blundar för religionens positiva funktioner. De menar att överallt där religion förekommer kan man finna verktyg och metoder som bidrar till att utveckla medvetandet i riktning mot tillit, respekt och medkänsla. Överallt i världen söker sig människor i nöd till religionerna och får på olika sätt hjälp. Moder Theresas ihärdiga arbete bland fattiga, sjuka och döende i den indiska staden Calcutta är ett klart sådant praktiskt uttryck för mänsklig omsorg och kärlek. Min slutsats efter att jag har gjort den här undersökningen är att man måste acceptera att vi alla är olika, har olika värderingar och att respektera andras åsikter även om de ibland står emot våra egna. Kunskapen är något som gör att många frågor och fördomar försvinner om man bara tillåter sig själv att ha ett öppet sinne för alla människor.