The problem that is studied is formulated in chapter 1. It boils down to the fact that nowadays, also in churches with 'mainly white congregations, there are different viewpoints on living together. It varies from a direct rejection to a de facto acceptance. In view of this research is done for the purpose of assessing cohabitation according to Scriptures. In chapter 2 the essence and purpose of the Christian marriage are portrayed. It becomes clear that it is God's will that sexual intercourse may only take place inside the marriage. In chapter 3 the main reasons for cohabitation are examined. It is found that if all the causes are considered in their close relationship with each other, a favourable infrastructure for living together is created and people are strongly influenced to live together. The practice of cohabitation is evaluated in chapter 4 by using 8 of the 9 social ethical norms formulated by Heyns in the light of Scriptures and applied by Steensma as normative viewpoints. It is found that cohabiting is at variance with all eight social ethical norms. It is also found that living together doesn't always result in marriage, and if it results in marriage, there is no guarantee that the marriage will succeed and will not end up in at court of divorce. In chapter 5 a summary is given of the problem identification and the results of the previous 4 chapters. Then a conclusion is made about cohabitation in the light of Scriptures, namely that it is in conflict with the will of God. In the third section guidelines are given for the purpose of pastoral guidance towards people who cohabit or plan to do so. The role of the government and topics for further studies about cohabitation are also given. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2005.

The problem that is studied is formulated in chapter 1. It boils down to the fact that nowadays, also in churches with 'mainly white congregations, there are different viewpoints on living together. It varies from a direct rejection to a de facto acceptance. In view of this research is done for the purpose of assessing cohabitation according to Scriptures. In chapter 2 the essence and purpose of the Christian marriage are portrayed. It becomes clear that it is God's will that sexual intercourse may only take place inside the marriage. In chapter 3 the main reasons for cohabitation are examined. It is found that if all the causes are considered in their close relationship with each other, a favourable infrastructure for living together is created and people are strongly influenced to live together. The practice of cohabitation is evaluated in chapter 4 by using 8 of the 9 social ethical norms formulated by Heyns in the light of Scriptures and applied by Steensma as normative viewpoints. It is found that cohabiting is at variance with all eight social ethical norms. It is also found that living together doesn't always result in marriage, and if it results in marriage, there is no guarantee that the marriage will succeed and will not end up in at court of divorce. In chapter 5 a summary is given of the problem identification and the results of the previous 4 chapters. Then a conclusion is made about cohabitation in the light of Scriptures, namely that it is in conflict with the will of God. In the third section guidelines are given for the purpose of pastoral guidance towards people who cohabit or plan to do so. The role of the government and topics for further studies about cohabitation are also given. / Thesis (Th.M. (Ethics))--North-West University, Potchefstroom Campus, 2005.

Cette thèse porte sur la façon dont la mobilisation des personnes en situation d'exclusion peut contribuer à la fabrication des politiques publiques. L'observation empirique prend appui sur une ONG brésilienne, travaillant avec des enfants et adolescents de deux favelas de Recife et qui utilise la notion de citoyenneté comme axe central de son projet politico-pédagogique. Nous faisons l'hypothèse que la notion recouvre un ensemble d'attentes espérées par le Brésil dans sa phase de redémocratisation et mises en échec par les politiques néolibérales. Après une première partie s'intéressant à la difficile mise en place des politiques publiques au Brésil et une deuxième qui tente une reconstruction de la notion de citoyenneté, la troisième partie s'intéresse au cadre de sa mise en œuvre. Associée à la démocratie, la citoyenneté devient un « art du vivre ensemble » supposant la reconnaissance d'une communauté politique qui ouvre à l'expérience du « participable » et du « partageable ». L'espace public est dès lors l'élément central de cette mise en scène autorisant l'existence de communautés particulières et permettant de répondre à la fois aux besoins d'assignation des individus et de diversité culturelle. Les notions d'égalité et de liberté complètent les notions qui précèdent en élargissant le champ de compréhension de la façon dont la citoyenneté peut devenir effective. La conclusion pointe la nécessaire formation du « sujet-citoyen » que le Groupe Pé no Chão nous a permis de concevoir et place la construction des identités individuelles et collectives comme élément de transformation sociale. / This thesis discusses the ways in which the motivating forces of marginalized people may contribute towards the development of public policy. The empirical observation uses a Brazilian NGO developing “Social Education in the Street”, which works with children and teenagers in two favelas in Recife. It uses the notion of citizenship as the central core of its politico-educational project. Observation demonstrates that this NGO is not the only one in Brazil to use the term of citizenship. The term is used by numerous players in civil and political society, and is almost excessively used. We hypothesise that the term covers a whole range of Brazil's expectations in its phase of re-democratisation, which are frustrated by neo-liberal policies. The first part of the research investigates the difficulties of implementing public policies on Brazil. The second part, a reconstruction of the notion of citizenship. Using this interpretation of citizenship, the third part investigates its implementation. Associated to democracy, citizenship becomes “the art of living together”, presupposing the recognition of a political community which allows the experience of taking part and sharing. Henceforth public space is the central element of this scenario, authorising the existence of individual communities and enabling the fulfilment of needs both of belonging and of cultural diversity. These notions are complemented by those of equality and liberty, widening understanding of the ways in which the citizen may become effective. The conclusion highlights the training necessary for the “subject-citizen” that the Pé no Chão Group enabled us to develop and positions the construction of individual and collective identities as an element of social transformation.

Partnership and marriage are the topics that are still alive and attractive for each age group, who solve their current problems, make their own opinions, take attitudes and they look back in this area of life. In my diploma thesis I tried to check opinions and attitudes of my schoolmates to topic partnership and marriage. Information included in my work consists of secondary data analysis and quantitative survey focused on students´ opinions of family life and marriage. I chose interview as method and questionnaires as technique for a survey. Respondents were asked to answer 19 questions. The total number of printed questionnaires was 150, final number of filled questionnaires was 123. Questionnaire survey was carried out during November and December in year 2006. The inquired group of students was selected by quota selection and they were representative as to their studies at the Southern Bohemia University and last year of their studies at the university. As aims of my diploma thesis I set two hypotheses which were validated by the survey. Survey proved that most students want to live in a marriage though they would often try living together, before marriage. Even though family life and marriage lost some of their positions, they still remain important social background, area where love needs are covered. Another part of the survey showed us, that young generation of students prefer two-children or three-children family model. Moreover survey also proved both the fact that people tend to get married later and increasing age of women who have their first child. Results of the diploma thesis bring big enrichment in form of information about family and of reproduction life of current students of South-Bohemia University in České Budějovice. The results can be used for other studies and research in this area not only to compare family and reproductive life of other university students but also to compare trends in this area in our country.

Dissertação (mestrado)-Universidade Federal do Rio Grande, Programa de Pós-Graduação em Educação Ambiental, Instituto de Educação, 2010 / Submitted by Luize Santos (lui_rg@hotmail.com) on 2012-07-12T02:28:40Z No. of bitstreams: 1 Michele Coelho Salort.pdf: 730742 bytes, checksum: 9a34c7c05953913f64be87aaab4f255c (MD5) / Approved for entry into archive by Bruna Vieira(bruninha_vieira@ibest.com.br) on 2012-07-18T19:50:52Z (GMT) No. of bitstreams: 1 Michele Coelho Salort.pdf: 730742 bytes, checksum: 9a34c7c05953913f64be87aaab4f255c (MD5) / Made available in DSpace on 2012-07-18T19:50:52Z (GMT). No. of bitstreams: 1 Michele Coelho Salort.pdf: 730742 bytes, checksum: 9a34c7c05953913f64be87aaab4f255c (MD5) Previous issue date: 2010 / Esta dissertação buscou compreender como as relações de pertencimento e meio ambiente, entendidas como bem comum, são percebidas pelos futuros arte-educadores do curso de Artes Visuais da Universidade Federal do Rio Grande – FURG. A constituição cultural que historicamente vem separando o ser humano da natureza tem sido um dos fatores fundamentais a contribuir para a atual crise sócioambiental que ora presenciamos. Assim, entendemos que um dos objetivos da Educação Ambiental é o de buscar restabelecer a conexão necessária entre o sujeito e o meio em que vive, possibilitando situações para que esse seja percebido em sua total amplitude. Entendemos que, quando o sujeito se sente pertencente ao meio, manifesta atitudes de cuidado na direção do que lhe pertence. Para tentar entender o pertencimento, na pesquisa, recorremos aos conceitos de memória, identidade e convivência, por compreendermos que, a partir da memória, formamos nossa identidade dentro dos variados sistemas de convivência dos quais fazemos parte. O estudo traz ainda a fotografia como um instrumento que possibilita a sensibilização e o conhecimento de si e do mundo, estimulando também a narrativa de sujeitos. A coleta de dados foi realizada através de dois instrumentos. O primeiro, um questionário que teve como objetivo conhecer, inicialmente, as ideias dos estudantes sobre meio ambiente e pertencimento. O segundo, as narrativas construídas em uma oficina na qual os alunos realizaram uma ensaio visual, a partir de fotografias de objetos ou de lugares que representassem as suas relações de pertencimento. A ensaio visual serviu como instrumento de sensibilização e autoconhecimento e, ao mesmo tempo, como estímulo para a escrita das narrativas. Para a análise dos dados, foi utilizado o Discurso do Sujeito Coletivo (DSC), com o qual foi possível perceber o pensamento coletivizado sobre a relação entre pertencimento e meio ambiente. A análise dos questionários apontou algumas ideias centrais: mundo, minha casa e as relações com o meio como espaços de pertencimento. Essas ideias também estavam presentes nas narrativas, o que tornou possível a construção de três discursos coletivos: DSC – Minha casa, DSC – Mundo, um bem comum e DSC – Relações e vivências, todos analisados a partir dos conceitos de convivência, identidade e memória. A pesquisa evidenciou o pertencimento relativo às experiências que permeiam a constituição identitária dos sujeitos, estabelecidas através do meio e ainda o fato de o sentimento de pertencimento não estar relacionado apenas ao lugar em que o sujeito se encontra, mas sim às relações que permeiam seus sistemas de convivência, pois o sujeito só pode sentir-se parte dos espaços ou a eles pertencentes, desde que os mesmos vivenciem experiências significativas. / This work investigated how relations of belonging and environment, understood as the common good, are perceived by future art-Educators from the Visual Arts Course of the Universidade Federal do Rio Grande - FURG. The cultural constitution which historically has separated humans from Nature has been one of the key factors contributing to the current crisis socio-environmental witnessing now. Thus, we understand that one of the objectives of Environmental Education is to seek to restore the necessary connection between subject and the environment where he lives, allowing for situations that this is perceived in its full extent. We understand that when the subject feels belonging to the environment, he expresses caution attitudes towards to it belongs. To try to understand the belonging, in the research, we recurred to the concepts of memory, identity, and community, by understanding that, from a tool of awareness and self-knowledge and at the same time, as a stimulus for writing narratives. For data analysis, was used the Collective Subject Discourse (CSD), with which it was possible to perceive collectivized thinking about the relationship between belonging and the environment. The analysis of the questionnaires showed few central ideas: the world, my home and relations with the environment as spaces of belonging. These ideas also were present in the narratives, which made possible the construction of three collective discourses: CSD - My house, CSD - World, a common good and CSD - Relationships and experiences, all analyzed using the concepts of coexistence, identity and memory. The research showed the belonging relative on experiences that underlie the identity formation of the subjects, established across the environment and also the fact the feeling of belonging not be related only to the place where the subject is, but relations that permeate his systems of living, because the subject may feels part of space or belonging to them, since they experience meaningful experiences.

A la Maison d’Arrêt de Fresnes, on fait pratiquer le karaté aux détenus. Si les bienfaits du sport en prison sont un principe admis, qu’en est-il des effets pédagogiques de la pratique d'un sport de combat en milieu carcéral ? L’analyse des conduites motrices agressives en karaté, vérifiera si cette pratique apporte une régulation des affects, en comparant 188 observations réalisées en milieu associatif et 77 en détention. Ces observations discriminent l’agressivité licite, sur une échelle de valeurs graduées de -2 à 2 (sur la base d'indicateurs comportementaux objectifs annonciateurs du degré d'agressivité). Bousculant des idées reçues, les résultats révèlent que les karatékas associatifs (KA) sont plus agressifs – sur le plan « praxique » (1,71, écart-type = 0,58) et « kinésique » (1,42, é-t = 0,81) - que les karatékas détenus (KD) – respectivement 0,86, é-t = 1,17 et 0,3, é-t = 1,08. De leur côté, les processus de civilité s’expriment sur des moyennes de -2,00 pour les KA contre -0,81 pour les KD. Le karaté peut-il alors avoir une place en prison comme activité sportive ? La réponse semble affirmative. Sous réserve de processus ré-éducatif global, cette activité ne pouvant cependant garantir par elle-même solutionner le problème de la réinsertion. / At the Detention center of Fresnes, some prisoners go in for karate. If the benefits of sport in prison are an accepted principle, what about educational effects of the practice of a combat sport in prison? The analysis of sports practice aggressiveness in karate will verify if this activity brings a regulation of affects, by comparing 188 observations realized in associative environment and 77 in detention. These observations discriminate licit aggressiveness, on a scale of gradual values from 2 to 2 (on the basis of warning objective behavioral indicators of the degree of aggressiveness). Pushing aside preconceived ideas, the results reveal that the associative karateka (AK) is more aggressive - on the plan "praxique" (1,71, standard deviation = 0,58) and "kinesique" (1,42, s-d = 0,81) - than the prisoner karateka (PK) - respectively 0,86, s-d = 1,17 and 0,3, s-d = 1,08. On their side, the processes of civility express themselves on averages of -2,00 for the AK against -0,81 for the PK. Can the karate then have a place in prison as sports activity? The answer seems affirmative. Subject to global rehabilitation process, this activity can not however guarantee by itself to resolve the problem of the reintegration.

Suite aux grands changements politiques, économiques et sociaux que l’Occident a connus depuis plus d’un siècle, de nombreux problèmes ont émergé, de nouveaux défis ont été lancés et plusieurs approches et solutions ont été avancées. L’avènement de la démocratie, un exploit humain inestimable, a plus ou moins règlementé la pluralité idéologique, pour permettre un exercice politique organisé. Aujourd’hui, dans le nouvel ordre mondial, c’est la pluralité morale et religieuse qui a besoin d’être gérée; un défi pour les institutions démocratiques et pour la société civile, afin de réaliser un mieux vivre-ensemble dans le dialogue, la compréhension et le compromis. Or, beaucoup de travail est encore à faire : dans un premier temps, à l’intérieur de chaque tradition religieuse; dans un deuxième temps, entre les différentes traditions; et dans un troisième temps, entre ces traditions et la modernité. Le ‘dogmatisme’ est au cœur de ces débats, qu’il soit d’ordre traditionnel ou moderne, il entrave la raison dans son processus de libération et d’émancipation. La problématique de ce mémoire concerne la gestion de la pluralité morale et religieuse en Occident. Dans ce travail, nous allons essayer de démontrer comment la libération du dogmatisme en général et la libération du ‘dogmatisme’ musulman, en particulier, peuvent contribuer à la réalisation d’un mieux vivre-ensemble en Occident. Pour ce faire, nous analyserons les projets de deux penseurs musulmans contemporains : Muhammad Arkoun et Tariq Ramadan. Notre recherche va essentiellement se pencher sur leurs attitudes vis-à-vis de la tradition et de la modernité, car, nous pensons que l’enjeu du ‘dogmatisme’ est lié aux rapports des musulmans à leur tradition et à la modernité. Selon nos deux penseurs, la libération du ‘dogmatisme’ musulman n’est possible qu’à condition de pouvoir changer à la fois notre rapport à la tradition et à la modernité. Arkoun pense que ce changement doit suivre le modèle de la libération occidentale, au moyen d’une critique subversive de la tradition islamique. Cependant, Ramadan opte pour une réforme radicale de la pensée islamique qui vise une critique globale de la tradition, mais, qui épargne les fondements de la foi : le ‘sacré’. / Following the major political, economic and social changes that occurred in the West for over a century, many problems have emerged, new challenges have surfaced, and several approaches and solutions have been proposed. The advent of democracy, an invaluable human achievement, more or less regulated ideological plurality, and allowed the evolution of an organized political exercise. Today, in the new world order, it is the moral and religious diversity that need to be managed. The challenge remains for democratic institutions and civil society to create a better harmonious community through dialogue, understanding and compromise. However, much work is still to be done : first, within each religious tradition, second, between different traditions and third, between tradition and modernity. Dogmatism is at the heart of these debates. An order, whether traditional or modern hampers objectives reasoning in the process of liberation and emancipation. The issue of this paper concerns the management of the moral and religious plurality in the West. In this work, we will try to demonstrate how the relinquishing of ‘dogmatism’ in general and the relinquishing of Muslim ‘dogmatism’ in particular, can contribute to the achievement of a harmonious in a pluralistic West. This will be achieved by shedding light on the projects of two contemporary Muslim thinkers : Muhammad Arkoun and Tariq Ramadan. Our research is mainly to reflect on their attitudes towards tradition versus modernity, as we believe that the issue of dogmatism is linked to Muslims’ attitude towards tradition and modernity. According to these two thinkers, the release of muslims’ ‘dogmatism’ is only possible by changing both our relationship to tradition and modernity. Arkoun thinks this change should follow the model of Western release through a subversive critique of the Islamic tradition. However, Ramadan opts for a radical reform of Islamic thought through a comprehensive critique of the tradition, in order to save the foundation of faith : The ‘sacred’.

Suite aux grands changements politiques, économiques et sociaux que l’Occident a connus depuis plus d’un siècle, de nombreux problèmes ont émergé, de nouveaux défis ont été lancés et plusieurs approches et solutions ont été avancées. L’avènement de la démocratie, un exploit humain inestimable, a plus ou moins règlementé la pluralité idéologique, pour permettre un exercice politique organisé. Aujourd’hui, dans le nouvel ordre mondial, c’est la pluralité morale et religieuse qui a besoin d’être gérée; un défi pour les institutions démocratiques et pour la société civile, afin de réaliser un mieux vivre-ensemble dans le dialogue, la compréhension et le compromis. Or, beaucoup de travail est encore à faire : dans un premier temps, à l’intérieur de chaque tradition religieuse; dans un deuxième temps, entre les différentes traditions; et dans un troisième temps, entre ces traditions et la modernité. Le ‘dogmatisme’ est au cœur de ces débats, qu’il soit d’ordre traditionnel ou moderne, il entrave la raison dans son processus de libération et d’émancipation. La problématique de ce mémoire concerne la gestion de la pluralité morale et religieuse en Occident. Dans ce travail, nous allons essayer de démontrer comment la libération du dogmatisme en général et la libération du ‘dogmatisme’ musulman, en particulier, peuvent contribuer à la réalisation d’un mieux vivre-ensemble en Occident. Pour ce faire, nous analyserons les projets de deux penseurs musulmans contemporains : Muhammad Arkoun et Tariq Ramadan. Notre recherche va essentiellement se pencher sur leurs attitudes vis-à-vis de la tradition et de la modernité, car, nous pensons que l’enjeu du ‘dogmatisme’ est lié aux rapports des musulmans à leur tradition et à la modernité. Selon nos deux penseurs, la libération du ‘dogmatisme’ musulman n’est possible qu’à condition de pouvoir changer à la fois notre rapport à la tradition et à la modernité. Arkoun pense que ce changement doit suivre le modèle de la libération occidentale, au moyen d’une critique subversive de la tradition islamique. Cependant, Ramadan opte pour une réforme radicale de la pensée islamique qui vise une critique globale de la tradition, mais, qui épargne les fondements de la foi : le ‘sacré’. / Following the major political, economic and social changes that occurred in the West for over a century, many problems have emerged, new challenges have surfaced, and several approaches and solutions have been proposed. The advent of democracy, an invaluable human achievement, more or less regulated ideological plurality, and allowed the evolution of an organized political exercise. Today, in the new world order, it is the moral and religious diversity that need to be managed. The challenge remains for democratic institutions and civil society to create a better harmonious community through dialogue, understanding and compromise. However, much work is still to be done : first, within each religious tradition, second, between different traditions and third, between tradition and modernity. Dogmatism is at the heart of these debates. An order, whether traditional or modern hampers objectives reasoning in the process of liberation and emancipation. The issue of this paper concerns the management of the moral and religious plurality in the West. In this work, we will try to demonstrate how the relinquishing of ‘dogmatism’ in general and the relinquishing of Muslim ‘dogmatism’ in particular, can contribute to the achievement of a harmonious in a pluralistic West. This will be achieved by shedding light on the projects of two contemporary Muslim thinkers : Muhammad Arkoun and Tariq Ramadan. Our research is mainly to reflect on their attitudes towards tradition versus modernity, as we believe that the issue of dogmatism is linked to Muslims’ attitude towards tradition and modernity. According to these two thinkers, the release of muslims’ ‘dogmatism’ is only possible by changing both our relationship to tradition and modernity. Arkoun thinks this change should follow the model of Western release through a subversive critique of the Islamic tradition. However, Ramadan opts for a radical reform of Islamic thought through a comprehensive critique of the tradition, in order to save the foundation of faith : The ‘sacred’.

La rencontre avec l’Autre différent n’est pas un « allant de soi » (Jodelet, 2003). La RS du handicap est le plus souvent entachée d’une vision subjective stigmatisante (Gardou & Poizat, 2007 ; Goffman, 1975 ; Martinez, 2006) qui fait obstacle au « vivre ensemble ». Lorsque les RS font obstacles au « vivre ensemble », L’École se doit d’accompagner les enfants à une transformation de leur regard porté sur la différence. Le législateur engage l’École dans une démarche d’inclusion et de transformation des RS du handicap pour accompagner l’évolution des comportements et des pratiques. La place est donnée à l’émergence de dynamiques éducatives pour aborder un enjeu sociétal du XXIème siècle. La théorie des RS (Abric, 1994 ; Rateau, 1995) est utilisée comme un outil à l’usage de la réflexion sur une éducation à pour répondre à l’injonction du législateur. Nous interrogeons le vécu et l’information à l’École sur le handicap comme facteurs potentiels de transformation de la RS des lycéens dits ordinaires. Sur la base de 366 questionnaires, nous définissons une cartographie représentationnelle du handicap du groupe lycéens. Puis, nous conduisons une expérimentation sur deux années avec 31 lycéens en classe de TPE. L’approche éducative expérimentée allie une dimension relationnelle à une dimension réflexive. L’expérimentation tend à montrer que par l’approche éducative des éducations à (Barthes & Alpes, 2012 ; Floro, 2013 ; Lange & Barroca-Paccard, 2017 ; Legardez & Simmoneaux 2011)- un vécu avec le handicap est possible à l’École, et qu’il est facteur potentiel de transformation positive de la RS. Mais les obstacles au « vivre ensemble » demeurent. / The encounter with the Other isn’t “self-evident” (Jodelet, 2003). The social representations of disability is often tainted with a subjective stigmatizing vision (Gardou & Poizat, 2007 ; Goffman, 1975 ; Martinez, 2006) that creates a barrier to “coexistence”. When the SR are a barrier to “coexistence”, the School must go with the children to change their vision of difference. The law is committing School in an inclusive and transformative approach of SR of disability in order to go with the evolution of behaviors and practices. Hence, there’s a spot provided for uprising teaching dynamics to address a social issue of the XXIst century. The SR theory (Abric, 1994 ; Rateau, 1995) is used as a tool for thinking on a “educations to” approach to answer the law’s injunction. We will question the experience and the School’s information on disabilities as potential factors of transformation of the SR of said “ordinary” high school students. Based on 366 surveys, we will define a representative mapping of disability in the high school students group. Then, we will lead an experiment within two years with 31 high school students in the TPE class. The teaching approach experimented links a relational dimension to a more reflexive one. The experience tends to show that – with the teaching approach of “educations to” (Barthes & Alpes, 2012 ; Floro, 2013 ; Lange & Barroca-Paccard, 2017 ; Legardez & Simmoneaux 2011) an experience with disability is possible within the School, and that it’s a potential factor of positive transformation of SR. However, the barriers to “coexistence” are still in place.

My thesis deals with three generations living together in families in the context of past and present, with possible applications into social work. It focuses on an intergenerational solidarity and a mutual help among members of three-generational families which are adequate indicators of mutual relationships. Using ideas of Christian ethics and results of sociological researches it tries to answer the question about the importance of three generations living together within a family and using the theory of social behavior it tries to specify bases of three-generational families living together in cooparation with a social worker.