Le scandale et l’indignation constituent deux notions thématique et rhétorique centrales de la prédication religieuse classique que ce travail se propose d’étudier à partir des sermons des trois plus grands prédicateurs du règne de Louis XIV : Bossuet, Bourdaloue et Massillon. La première partie présente les fondements théologiques du scandale avant de suivre l’évolution de cette notion qui intéresse rapidement le droit canon et la morale. La seconde partie de ce travail étudie précisément la notion de scandale dans les sermons des prédicateurs classiques. Elle met en lumière la transposition morale et la généralisation de la notion de scandale à l’âge classique sous la forme du scandale de mœurs. L’analyse des sermons classiques s’attache à dévoiler le fonctionnement de l’argument du scandale et de la passion rhétorique associée, l’indignation. La troisième partie envisage l’efficacité de la parole sermonnaire comme arme pour lutter contre l’omniprésence des scandales parmi les hommes. Elle s’intéresse notamment à l’ambivalence de la parole des prédicateurs et à ses enjeux politiques. / Scandal and indignation constitute two central thematic and rhetorical notions of classical religious preaching which this work proposes to study from the sermons of the three greatest preachers of the reign of Louis XIV: Bossuet, Bourdaloue and Massillon. The first part presents the theological foundations of the scandal before following the evolution of this notion which interests canon law and morals. The second part of this work studies precisely the notion of scandal in the sermons of the classical preachers. It highlights the moral transposition and the generalization of the notion of scandal in the classical age in the form of scandal of morals. The analysis of classical sermons seeks to unfold the functioning of the argument of scandal and the associated rhetorical passion, indignation.

This study is an exploration of the nature and formation of moral sentiments concerning what constitutes deviance and how deviants should be treated. These sentiments establish the general climate of moral tolerance or intolerance within which reactions to particular instances of deviance take shape. The study is based upon the assumption that differences between people in terms of such moral sentiments reflect further differences in other areas of their lives, in the roles in which they find themselves and the distinctive ideologies to they adhere. The thesis starts from an examination of the work undertaken in this area by Ranulf in developing his theory of moral indignation. This holds that a repressive morality embracing hostility towards hedonism and punitiveness towards deviants is characteristic of the lower middle class as the indirect result of the restraints forced upon its members by their position in the class structure. The present thesis employs the critical appraisal of Ranulf's theory as an opportunity to draw together evidence which serves as a means of elaborating a more comprehensive theory of moral indignation. This evidence is culled from the examination of a number of studies taken from the fields of sociology, social psychology and social anthropology. A study of three "moral crusades" - the Responsible Society, the Nationwide Festival of Light, and the National Viewers' and Listeners' Association – is undertaken to investigate the nature of moral indignation in a contemporary setting. The study concludes by setting forth an explanation of the nature and origin of moral authoritarianism as the product of social constraints.

Företags oetiska handlingar får ständig uppmärksamhet i media. I och med ett ökat fokus på etik och CSR i vårt samhälle tycks även uppmärksammandet kring händelserna öka. Syftet med studien är att kartlägga vilken effekt offentliggörandet av oetiska handlingar begångna av företag på Stockholmsbörsen får på dess aktiekurs , samt huruvida effektskillnader kan förklaras utifrån grad av moralisk indignation och brottens karaktär . Detta har genomförts genom att studera 37 oberoende oetiska handlingar begångna under åren 2010 - 2016 med hjälp av en eventstudie. Studien finner ett genomsnittligt signifikant kursfall på -1,89% för företagens aktiekurser vid offentliggörandet i media. Dock kunde inga signifikanta effektskillnader observeras utifrån moralisk indignation eller brottens karaktär. Inte heller vilken kombination av dessa som får störst procentuell påverkan kan fastställas. Det signifikanta kursfallet leder till slutsatsen att investerarna väljer att sälja sina aktier vid offentliggöranden.

Forgiveness is an essential component of relationship growth and healing, with academic, professional, and public interest in research and writing on the topic continually increasing over the past two decades. Indignation is endemic to interpersonal offense, and a key component of the forgiveness process; few, however, have written about the potentially facilitative role that it may play. Disparate conceptualizations of indignation among researchers and therapists may impede therapeutic progress, individually and interpersonally. This study presents a review of social science literature on forgiveness and a new model of the emotional response to offense that positions corrective, protective indignation on a continuum between two contrasting manifestations of destructive anger that reflect distortions in underlying views of self, other, and relationship. The study also includes the results of a statistical analysis of the Indignation and Forgiveness Scale (IFS) administered to a group of relational therapists (N = 98) gauging their professional judgment of the acceptability of indignation as a component of forgiveness as a facilitative emotion in the overall process of forgiveness. Overall, therapists expressed a strong belief in the compatibility of indignation and forgiveness. As a psychometric instrument, the IFS displayed multidimensionality, with items loading onto four subscales. Of the demographic characteristics, only the number of hours therapists' worked per week affected their views on indignation and forgiveness, with greater professional involvement leading to more favorable views of indignation in therapy for infidelity. Professional interest combined with a lack of theoretical and practical literature on these topics indicates that marriage therapists and scholars are prepared for continued research and model development on the role of constructive indignation in forgiveness.

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No. of bitstreams: 1 mazarini_acl_me_mar.pdf: 2054007 bytes, checksum: e0281556463be4ab76596923cb114e51 (MD5) Previous issue date: 2017-01-20 / Conselho Nacional de Desenvolvimento Científico e Tecnológico (CNPq) / O planejamento urbano contemporâneo trouxe para a pauta uma nova morfologia de cidade: a chamada cidade global, que, por meio de operações urbanas e projetos de requalificação, redefine os espaços públicos urbanos visando um mercado consumidor que tem como interesse chave a consolidação dos fluxos econômicos e de comunicação necessários aos mercados financeiros. A cidade de São Paulo, ao adentrar nessa mesma lógica, trouxe para a cidade e, no caso aqui estudado, para o centro da cidade, operações e projetos como o projeto Nova Luz, que surgiu com o intuito de proporcionar, por meio da especulação imobiliária, a retomada do centro para as classes mais altas paulistanas e para o capital estrangeiro –deixando sua atual população, a maioria moradores de baixa renda, fora dos planos da prefeitura para a região. Como uma força externa e ameaçadora, o projeto fez surgir no centro de São Paulo novas sociabilidades entre os diversos atores coletivos presentes na região. Através de uma rede de associativismo civil, esses atores formaram uma associação intitulada Amoaluz, com o intuito de confrontar com o poder público e estabelecer resistências políticas e culturais aos projetos oficiais, para assim construir um projeto de renovação urbana menos espoliador. Tomando como características as novas tendências de mobilização contemporâneas, a associação se formou a partir da solidariedade de múltiplos atores e construiu pautas que abrangeram várias demandas sociais, porém, carregando consigo uma fragilidade temporal característica dos movimentos oriundo dessa nossa modernidade líquida. Assim, por meio de uma descrição densa da associação e da análise das conjunturas sociopolíticas, este trabalho pretende analisar as novas sociabilidades que surgiram dentro do bairro, com o intuito de conseguir captar a natureza dessas novas redes de associativismo civil e seus impactos em termos de alterações políticas e sociais, tendo como base teórica a corrente francesa dos estudos de movimentos sociais. / Contemporary urban planning has brought to the fore a new morphology of the city: the so-called global city which, through urban operations and redevelopment projects, redefines urban public spaces aimed at a consumer market whose key interest is the consolidation of the economic and communication flows necessary for the financial markets. The city of São Paulo, when entering the same logic, brought to the city and, in the case studied here, to the center of the city, operations and projects such as the Nova Luz project, which arose with the purpose of providing, through real rstate speculation, the resumption of the center to the upper classes of São Paulo and to foreign capital – leaving its current population, mostly low-income residents, outside the city's plans for the region. As an external and threatening force, the project brought new sociabilities among the various collective actors present in the region in the center of São Paulo. Through a network of civil associations, these actors formed an association called Amoaluz, with the purpose of confronting with the public power and establishing political and cultural resistance to the official projects, in order to build a project of urban renewal less spoiling. Taking as characteristics the new tendencies of contemporary mobilization, the association was formed from the solidarity of multiple actors and constructed guidelines that covered several social demands, but, carrying with it a temporal fragility characteristic of the movements originated from our liquid modernity. Thus, through a dense description of the association and analysis of sociopolitical conjunctures, this work intends to analyze the new sociabilities that emerged within the neighborhood, in order to capture the nature of these new civil associative networks and their impacts in terms of political and social changes, having as theoretical basis the French course of studies of social movements. / CNPQ: 130276/2016-2

Enemies of the People is a book that examines whistle-blowing—i.e., the unauthorized conveyance of sensitive information to mass media and authorities—and the social responses this performance provokes. The book develops a fresh view of this phenomenon by framing the trend of events according to a couple of fundamental elements found in tragedy. The book also includes a critical appraisal of the perspectives that set the tone in the existent whistle-blowing research. The prevalent one-sidedness found in this field of research is reviewed and contrasted with the contributions delivered in the present study. The analysis is based on three famous whistle-blowing cases that received a lot of attention in mass media: Ingvar Bratt and the Bofors affair; Odd F. Lindberg and the Norwegian seal hunting affair; and finally, Paul van Buitenen and the Leonardo-affair in the European Commission. The author claims that by studying the sociology of tragedy, it is possible to develop a new way of examining social processes where the final outcome is the excommunication of the appointed culprits through, for example, expulsion or avoidance. This purgatorial process is treated as a social status degradation, where the offender experiences a thorough social identity transformation that turns his or her social position to a lower social rank than initially held. The title of this book alludes to a stage play written by the Norwegian playwright Henrik Ibsen. His dramatic piece An Enemy of the People, written in 1882, plays a prominent part in this study.

La cancel culture (culture de l'annulation) est depuis quelques années une pratique en ligne populaire, mais controversée. Souvent par milliers, les utilisateurs de réseaux sociaux se rassemblent pour dénoncer publiquement et tenter de minimiser la présence en ligne d’une personnalité publique ou d’une entreprise qu'ils jugent problématique, leur fureur atteignant parfois des sommets impressionnants. Considérant l'impact de cette pratique, nous nous sommes interrogées sur la manière dont elle est perçue et vécue par les personnes qui y participent. Cette étude exploratoire définit d'abord la culture de l'annulation à travers diverses modalités numériques et sociohistoriques, puis analyse les réponses de 19 individus ayant participé à des annulations en ligne. Ces étapes ont permis de découvrir pourquoi les gens décident « d’annuler » et d'explorer les expressions de leurs participations. Finalement, c'est surtout le désir de défendre leurs propres valeurs et les communautés marginalisées qui sont ressorties comme les principales motivations de leurs annulations. / Cancel culture has been a popular, but controversial online practice for the past few years. Often by thousands, social media users gather to publicly denounce and attempt to minimise the online presence of a public figure or company they deem problematic, their fury sometimes attaining impressive heights. Considering the impact of this practice, it is worth asking how it is perceived and experienced by the people concerned. This exploratory study first defines cancel culture through diverse digital and sociohistorical modalities, and then analyses the responses of 19 subjects who have participated in online cancellations. These steps served to discover exactly why people canceled and to explore the expressions of their participations. In the end, it was mostly the desire to stand up for their own values and for marginalized communities that stood out as their main motivators for canceling.

This dissertation explores the relevance of recent studies of Aristotle’s comic theory to the central dramatists of early modern England, Ben Jonson and William Shakespeare. Applications of the Poetics to Renaissance English drama tend to treat Aristotle’s theory historically, as a set of concepts mediated to England by continental redactions. But these often conflated the Poetics’ focus on literary form with the Renaissance’s predominant interest in literature’s rhetorical effect, reducing Aristotle’s genuinely speculative theory to a series of often pedantic literary prescriptions. Recent scholarship has both undone these misinterpretations and developed the comic theory latent in the Poetics. Ironically, these studies make Jonson’s and Shakespeare’s comedy look much more Aristotelian than do Renaissance ones. So rather than taking the Poetics simply as a possible source for each dramatist, I read it primarily as a literary theory that, when reinvigorated by modern scholarship, can explain structures and effects arrived at practically by these dramatists. Three recent hypotheses are especially pertinent to Jonson and Shakespeare: that comic hoaxes aim to expose comic error, which is for Aristotle a deviation from the mean of virtue; that “righteous indignation” is the comic emotion equivalent to the “pity and fear” of tragedy; and that catharsis is a clarification, rather than purgation, of reason and emotion. In light of these, I offer detailed readings of four plays that demonstrate these authors’ comic range: from Jonson’s satirical Every Man Out of His Humour to the almost farcical Epicoene, and from Shakespeare’s romantic Much Ado About Nothing to the tragicomic Measure for Measure. These plays demonstrate a variety of ways in which catharsis, the end of drama, results directly from the comic hoax and involves both the audience’s and characters’ experience of indignation and their comprehension of its relationship to the emotions of envy and pity. In each case, Aristotle’s incisive but flexible theoretical framework enables an explanation of the emotional pain present in the these “comedies of affliction” and reveals remarkable similarities between dramatists usually described as direct opposites.