Esta tese objetiva confrontar os fenômenos do reconhecimento e da liderança, com o propósito de investigar teoricamente se os padrões de reconhecimento identificados por Axel Honneth podem servir de base para uma definição de liderança que atenda as demandas de construção de identidade e de transformação do século XXI. O reconhecimento intersubjetivo está no centro dos debates da Filosofia e das Ciências Sociais. Ele fundamenta as construções das identidades de sujeitos e grupos e acontece através da busca ativa da intersubjetividade, ou luta por reconhecimento, conforme sistematizado por Honneth. De outra parte, a liderança é também um fenômeno da relação eu-outro e integra toda a vida social humana. Entretanto, durante muito tempo ela foi interpretada como atributos, habilidades e competências dos indivíduos. Esta interpretação foi modificada a partir da introdução do conceito de influência, em substituição a poder e autoridade. Para atender ao propósito acima, a investigação iniciou-se por uma arqueologia da liderança, incluindo as maneiras pelas quais ela foi interpretada ao longo da história e pelas diversas disciplinas, as dificuldades de compreender suas causas, mecanismos e consequências, as confusões em torno da acepção da palavra e a identificação das principais teorias de liderança, elaboradas pela Psicologia Social e pela Administração. Foram investigadas as contribuições de pesquisadores da Filosofia, como Cícero, Maquiavel e Smith, da Sociologia, como Weber e Barnard, da Psicologia Social, como Lewin e Smircich, e da Administração, como Burns e Bass. O estudo evidenciou que a liderança é um fenômeno da intersubjetividade humana e um processo importante na construção das identidades dos sujeitos. Foi deduzido que uma definição de liderança para os tempos contemporâneos integra cinco conceitos fundamentais: ela é um processo que emerge da interação eu-outro; é fruto da influência multidirecional; implica em reconhecimento e conhecimento do outro; é um processo dialético; e ela gera a transformação dos sujeitos e do social. Por sua vez, o reconhecimento, como uma das formas pelas quais acontece a intersubjetividade, também foi investigado desde as primeiras formulações feitas por Hegel, passando pelas contribuições de Mead e Ricoeur, até alcançar a sistematização de luta por reconhecimento proposta por Honneth. Desta sistematização, foram extraídos quatro conceitos fundamentais: as três esferas ou padrões de reconhecimento de Honneth, amor, direito e solidariedade e a dialética. Finalmente, concluiu-se pela possibilidade teórica de revisar a definição de liderança com base nos padrões de reconhecimento e da dialética, compreendendo que os conceitos de liderança verificados atendem a esses padrões. Foi proposta uma definição de liderança e, assim como sugestões para futuras pesquisas envolvendo este objeto de estudo / This thesis aims to confront the phenomena of recognition and leadership, in order to theoretically investigate whether the patterns of recognition identified by Axel Honneth can support a definition of leadership that meets the demands of identity construction and transformation of the XXI Century. The intersubjective recognition is at the center of debates of Philosophy and Social Sciences. Recognition is on the foundation of the construction of subjects and groups identities and it is realized through the active pursuit of intersubjectivity, or the struggle for recognition, as systematized by Honneth. On the other hand, leadership is also a phenomenon of the relationship I-other and integrates all human social life. However, for a long time it was interpreted as attributes, skills and competencies of individuals. This interpretation has been modified after the introduction of the concept of influence, replacing power and authority. To meet the above purpose, the investigation was initiated by an archeology of leadership, including the ways in which it has been interpreted throughout history and the various disciplines, the difficulties of understanding its causes, mechanisms and consequences, the confusion surrounding the sense of the word and the identification of the main theories of leadership, built in the fields of the Social Psychology and Management. Also, contributions from researchers of Philosophy were investigated, as Cicero, Machiavelli and Smith; of Sociology, as Weber and Barnard; of Social Psychology, as Lewin and Smircich; and of Administration, as Burns and Bass. The study demonstrated that leadership is a phenomenon of human intersubjectivity and an important process for the construction of the identities of the subjects. It was deduced that a definition of leadership to contemporary times integrates five key concepts: it is a process that emerges from the interaction I-other; It is the result of multidirectional influence; It implies recognition and knowledge of the other; It is a dialectical process; and it generates transformations on individuals and society. In turn, recognition, as one of the ways of intersubjectivity, was investigated from its first formulations made by Hegel, through the contributions of Mead and Ricoeur, and ending with the systematization as a struggle for recognition proposed by Honneth. From Honneths systematization were extracted four fundamental concepts: the three spheres or patterns of his proposition of recognition, love, law and solidarity and the dialectic the process of struggle. Finally, the thesis conclusions support the theoretical possibility to revise the definition of leadership based on these patterns of recognition and the dialectic process, understanding that the verified leadership concepts meet these standards. It was also proposed a definition of leadership, as well as suggestions for future research involving the study of this object

In the last fifteen to twenty years there has been increasing agreement about the phenomenon of insight, but a clear mechanism for insight is not yet understood. The present study examines nine different approaches to the experience of insight: the holistic approach of gestalt psychology; the existential approach of phenomenological psychology; the puzzle-problem approach of cognitive psychology; the creative approach of genius, dreams, design and invention; the representational approach of models; the case-study approach of great minds; the metaphors-of-mind approach; the intersubjective approach of psychotherapy, and the body-mind-spirit continuum approach of spirituality to insight. The distinctive value of this qualitative research lies in the opportunity to interview the research participants to get rich descriptions, not only about their experiences of significant insight and the conditions under which they occurred, but also to investigate the results of their insights. Archbishop Emeritus Desmond Tutu’s insight, in prayer before the Soweto Uprising, resulted in him writing a historic letter of warning to the Prime Minister. Debbie Brown had a series of insights in therapy and while listening to music, about responding to her husband’s long-term infidelity; the results were totally unexpected and expressed in a contemporaneous e-mail. Sir Roger Penrose’s experience of insight was subliminal as he crossed a road and needed to be re-membered later from a lingering feeling of elation; it resulted in a scientific proof about black holes. Tony Grogan’s insights and associations occurred while scanning the news and were expressed in a socio-political cartoon form for the Cape Times newspaper. The particular findings include the necessity for awareness and disposition of openness, the importance of confronting and containing the problematic raw material, and the significance of the moments of ‘impact’ and ‘interpreting’. Insight is seen as crucial to the quality of understanding, transcending the usual or dominant way of seeing things, as key to a self-actualising process and as self-authenticating yet tested in the public realm. At each occurrence of insight understanding develops and action is enabled. The relationship between insight and sight, foresight and humour, is discussed. The qualitative research findings are considered in relation to recent neurobiological research. / Thesis (PhD)--University of Pretoria, 2010. / Psychology / unrestricted

Prenant acte de l’impasse du culturalisme depuis David Schneider, la thèse propose, dans le prolongement des travaux de Viveiros de Castro, de Marilyn Strathern et d'Enric Porqueres i Gené, d’envisager le corps comme le sujet réel du lien de parenté, hypothèse qui permet d’accéder à un sens du biologique non réductible à sa dimension biogénétique et d'éviter l’écueil de sa ‘culturalisation’. La thèse s’appuie sur une étude empirique réalisée in situ auprès de mères biologiques sud-coréennes des années 1970-80. Sa principale particularité par rapport aux études existantes tient à ce que ces mères ont retrouvé leur(s) enfant(s), adopté(s) trans-nationalement plusieurs décennies plus tôt, et aussi à ce que l’étude, les accompagne dans la découverte de leur propre corps comme vrai sujet, acteur, à partir duquel, dans et par la relation s’élabore le lien à l’enfant, au-delà du chagrin.Plusieurs enseignements sont tirés. Premièrement, le corps de la mère doit s’envisager à la fois comme corps perçu et corps percevant, sur le fondement du corps naturant. Le corps perçu, auquel s'identifie ou non la mère biologique lui procure certes une identité, mais fausse car ne participant pas réellement du véritable lien de parenté. Ce corps n’est qu’une représentation animée par la psyché collective via le langage, agissant comme préjugé. Ce corps là n’est pas acteur vivant du lien, mais produit figé de la naturalisation du social, inscrit dans une époque, un espace, une culture donnés, circonstanciés, expression d'une norme répétée tout aussi étroite. Le corps réel, acteur du lien, ces mères le découvrent après les retrouvailles. Il peut être dit « percevant », au sens de Merleau-Ponty (1945, 1964) et Evans (1982). C’est à partir de lui que s’élabore le lien réel à l’enfant. Ce lien d’ailleurs a persisté après la séparation, mais plus ou moins fantasmé, il se manifeste pour compenser l’absence et la honte, en réaction à la norme culpabilisante, par la production de « souvenirs-expériences » symboliques, inévitablement monologiques. Après les retrouvailles, la dimension symbolique du lien évolue, car s’abolit dans l’esprit des enfants, comme des mères, avec la compréhension de leur vécu grâce à l'échange, l’image sociale de « mère abandonneuse ». Face à cet immense corps, enfin revenu, de leur petit enfant, « en chair et en os », la mère découvre que l’hérédité biogénétique ne suffit pas à réenraciner le lien distendu. Le « temps partagé », fondement du corps relationnel, a manqué. Elles entreprennent alors, comme elles peuvent vu la difficulté, linguistique, culturelle, de la communication, de réinventer ce corps relationnel, dans sa dimension participative et émotionnelle, ici et maintenant. Leur identité de mère devient alors plurielle. En conclusion, nous proposons de considérer la notion de « corps relationnel » aux trois différents âges de participation. / Taking note of the dead end of Culturalism, and furthering the works of Viveiros de Castro, Marilyn Strathern and Enric Porqueres i Gené, this thesis aims at considering the body as the real subject of the kinship link, an hypothesis which would allow an access to a meaning of the biologic as unreducible to its biogenetic dimension, and so avoiding a 'culturalization'. The present thesis bases itself on an empirical study made in situ amongst South-Korean biological mothers belonging to the 70-80ies generation. The main characteristic of this study, compared to other existing ones, consists in the fact that these mothers, met again their earlier several decades transnationally adopted child(ren), and that this study accompanies them in the discovery of their own body as being the real subject, actor, on the basis of whom, in and through the relationship, the tie with the child works out, beyond all their grief.Several lessons haven been drawn. First, the mother's body is to be regarded both as perceived body and perceiving body, on the basis of the naturing body. The perceived body, with whom the biological mother identifies herself – or not – affords her, of course, an identity, but a wrong one in that she does not thus participate in a real kinship tie. This perceived body is but a representation animated by the collective psyche through language, and acting as prejudice. That body is not a living actor, enacting the link, but a fossilized product of the naturalization of the social, embedded in a particular given time, place, and culture, very situated, an expression of a repeated norm, as much restricted. The real body, the one who is the actor of this link, will be discovered after the reunion. This one may be called « perceiving », in the merleau-pontian (1945, 1964) sense, and the one given by Evans (1982). It is on its basis that the real link, tie, with the child will work out. This link, besides, persisted after the adoption separation, but in a more or less fantasized way, manifesting itself as a sort of compensation for the absence and the shame, in a reaction against the culpabilization by the norm, via the production of symbolic « experience- memories », unavoidingly monologic. After the reunion, the symbolic dimension of the link will evolve, on the basis that may be abolished that social image of an « abandoning mother », through the comprehension, by mother as well as child, of what they lived through, as they go on sharing through dialogues. Facing this, at last coming back, huge body of their, once, little child, « in the flesh », these mothers will discover that biogenetical heredity does not suffice for rooting again the distended ties: the « shared time », which is the very foundation of the relational body, lacked. They will then undertake, as well as they can, in view of the difficulty, linguistic, cultural, of the communication, to reinvent this relational body in its partitive, emotional dimension, here and now. Their identity as mother becomes then plural. As its conclusion, this thesis proposes to consider the notion of « relational body » at the three different ages of participation.

Dans le cadre des soins institutionnels apportés à des enfants psychotiques et autistes, il s’agit de s‘interroger sur les processus soignants en groupe déployés à partir de la relation transférocontre- transférentielle en appui à des cadres-dispositifs groupaux, notamment des ateliers à médiations thérapeutiques. Des mouvements transférentiels essentiellement sensori-moteurs se déploient en chaîne de transferts au sein des espaces interstitiels envisagés comme non dédiés au transfert. Ces derniers sont alors oblitérés par des vécus contre-transférentiels massifs et radicaux des soignants. Dès lors, comment l’institution va t-elle appréhender ces moments destructeurs vécus comme des passages à l’acte de plus en plus bruyants ? Nous verrons dans quelles conditions le dispositif analysant institutionnel à l’épreuve de la malléabilité peut participer à la transformation de ces passages à l’acte en mises en acte, s’organisant en processus associatif sensori-perceptivo-moteur. / Within the institutional care offered to psychotic and autistic children, our aim is to question the care-giving group processes which are deployed through the transference and counter transference relationship and which provide support to group settings, particularly groups using therapeutic mediations. Transference movements, especially sensory-motor movements, are displayed in a chain of transferences, within the interstitial spaces which are considered as none dedicated to transference. These spaces are then blocked by massive and dramatic counter transference experiences of the caregivers. Therefore how will the institution apprehend these destructive moments which are experienced as acting outs that are more and more severe? We will see in which condition the institutional analyzing framework, testing its malleability, can participate in the transformation of these acting outs into enactments which organize themselves in a sensory-perceptive-motor associative process.

Made available in DSpace on 2016-04-25T19:20:54Z (GMT). No. of bitstreams: 1 ROBERTO PASCHOALI.pdf: 654301 bytes, checksum: 3ee8d65e13884352a28be15bd00ca1f4 (MD5) Previous issue date: 2008-06-05 / The herewith study has an analitical-philosofical outline and puts the dichotomy between solidarity and objectivity under moderation, more specifically, the focus of tension between the pragmatic conception of social companionship of Richard Rorty and the representacionist one of Jürgen Habermas. The first one edifies the commitment with solidarity above any manner of rationality, sticking with being loyal to the idea that there is nothing independent of the world of the man, of his conventions and practices. The second one, according to Habermas, point of view, submits any manner of human companionship to intersubjective rational principles, which go far beyond the cognitive-instrumental aspects of the human accomplishments that are essential for the social cohesion and the settlement of a fair and equalitarian society. The study concludes that: (a) it is possible, even not giving up on rationality, to be a solidarity member in a wider and socially fair society; (b) every human society is full with latent potential wealth which is plausible of physical, symbolic and spiritual assumption; (c) the societies in which the members have a standard of living that is below the line of poverty, potential wealth only becomes plausible of assumption as long as solidarity puts aside its supporting role in relation to the objective reason / O presente estudo tem um caráter analítico-filosófico e coloca sob reflexão a dicotomia entre solidariedade e objetividade, mais especificamente o foco de tensão entre a concepção pragmática de convivência social de Richard Rorty e a representacionista de Jürgen Habermas. A primeira alça o compromisso com a solidariedade acima de qualquer forma de racionalidade, mantendo-se fiel à idéia de que não há nada que independa do mundo dos homens, de suas convenções e práticas. A segunda, de acordo com o ponto de vista de Habermas, submete qualquer forma de convívio humano a princípios racionais intersubjetivos que vão muito além dos aspectos cognitivo-instrumentais das realizações humanas essenciais para a coesão social e o estabelecimento de uma sociedade justa e igualitária. O estudo conclui que: (a) é possível, mesmo não abrindo mão da racionalidade, ser um membro solidário numa sociedade mais ampla e socialmente justa; (b) toda sociedade humana é plena de riqueza potencial latente passível de apropriação física, simbólica e espiritual; (c) nas sociedades em que pessoas vivem abaixo da linha de pobreza, a riqueza potencial só se torna passível de apropriação desde que a solidariedade deixe de lado seu papel coadjuvante em relação à razão objetivante

Made available in DSpace on 2014-06-11T19:31:06Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-06-08Bitstream added on 2014-06-13T19:40:57Z : No. of bitstreams: 1 braga_mms_dr_mar.pdf: 417772 bytes, checksum: b8de0df52692c8a516c8743825c87566 (MD5) / The legislation of including disabled people in companies came into effect at the end of the 1980s. Due to the compulsory nature, as this legislation envisages fines and prison if not complied with, disabled people have been contracted by companies. This research was done in an attempt to analyze the inclusion process from the point of view of Axel Honneth’s recognition theory. The aim of this study is to analyze the level of social or intersubjective autonomy of disabled people and add components to build a model of understanding the vulnerability of disabled people. By intersubjective autonomy, we mean the web of social relationships of recognition (in which social subjects recognize and are recognized by others) which is inherent to the individual identity, ensuring self-confidence, self-respect and self-esteem. Visually impaired people working in the job market were selected. Semi-directive interviews were used as a technique to collect data from individual interviews. The aim was to identify the experience of intersubjective autonomy that the subjects had gained in social relationships of affection, juridical recognition and esteem. Based on the results, it can be concluded that the use of legislation was positive for almost all the subjects in terms of developing relationships of recognition parallel to work inclusion. Although the data showed legislation efficiency in terms of the subjects gaining in relation to acquisition and/or maintaining self-confidence, self-esteem or self-respect, new studies could help reflect on improving conditions of implementing the inclusion legislation and its social effects.

Esta tese analisa a existência ou não de consenso que os técnicos, ligados à Secretaria de Planejamento Municipal, e os políticos, com cargo de confiança pelo Governo da Administração Popular, demonstraram ter nas ações de planejamento urbano, durante os dezesseis anos (1989 -2004), nos quais a cidade de Porto Alegre foi governada por esta administração. Adotando a teoria da Ação Comunicativa de Habermas, a tese pretende, através do entendimento dos próprios atores envolvidos, analisar a mudança nos rumos do planejamento urbano que, até então, havia se caracterizado como uma ação físico-territorial e de controle urbano. A pesquisa analisa as principais políticas urbanas que este Governo realizou: o Orçamento Participativo, a regularização fundiária nos setores informais da cidade, o processo de formulação do 2º PDDUA e as respectivas ações de planejamento urbano. O estudo investiga também as motivações políticas e ideológicas e a possibilidade de entendimento intersubjetivo entre os atores. A pesquisa identificou que, somente através do diálogo-consenso entre a tradição técnica em urbanismo e planejamento urbano, de um lado, e a opção pela participação popular e a prioridade de investimentos urbanos nos setores carentes de infraestrutura urbana, de outro, foi possível avançar em práticas realmente participativas e justas de planejamento urbano em Porto Alegre. / This thesis analyzes the existence or not of a consensus held by technicians working for the Department of City Planning and politicians in positions of trust in the Popular Administration Government during the development of urban planning actions in the sixteen years (1989-2004) of Popular Administration rule in Porto Alegre. Using Haberma‟s Theory of Communicative Action, this thesis intends to analyze the changes in urban planning policy, which up until then had been characterized by physical-territorial action and urban control, through the understanding of the individuals involved in the making of such policies. This research analyzes the main urban policies adopted by the government: Participatory Budgeting, the regularization of informal sectors, the development of the 2nd PDDUA and urban planning actions. The study also investigates the political and ideological motivations behind such actions, as well as the possibility of intersubjective understanding between players. The research identified that only through a consensus dialogue between the technical part of urban planning, popular participation and the focus on investments in urban sectors that lack appropriate infrastructure was it possible to develop practices for urban planning in Porto Alegre that were participatory and fair.