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[pt] Os sentimentos de vergonha e de pudor desempenham funções reguladoras no processo de construção da intimidade, em particular na família. O contexto social contemporâneo, em consonância com a maior igualdade nas posições familiares, favorece o emergir da vergonha social. A diluição da transmissão geracional do pudor reflete-se na desvalorização da função da família de preservação de intimidade. Esta pesquisa apresentada em formato de artigo teve como objetivo investigar a vergonha e o pudor na intimidade da família. Para alcançar os objetivos propostos foram entrevistados 8 sujeitos independentes, 5 mulheres e 3 homens, com filhos entre os 12 anos e 18 anos. As entrevistas foram analisadas segundo o método de análise de conteúdo. Constatou-se que os participantes estabelecem relações de maior proximidade com os filhos e evidenciam um afastamento da transmissão da vergonha e do pudor associados ao campo sexual, em relação às gerações anteriores. Demonstram que o sentimento de vergonha está relacionado à valorização da imagem familiar e social. Os participantes associaram o sentimento de vergonha à exposição da intimidade dos filhos nas redes sociais, evidenciando uma preocupação com a sua imagem social e profissional. / [en] The feelings of shame and modesty play a regulatory role in the process of building intimacy, particularly in the family. The contemporary social context, in keeping with the greater equality in family positions, favors the emergence of social shame. Generational transmission of modesty is diminished and is reflected in the devaluation of the preservation of intimacy in the function of the family. This research in article format aimed to investigate the shame and the modesty in the intimacy of the family. In order to achieve the proposal objectives, 8 independent people were interviewed, 5 women and 3 men, with children between 12 and 18 years. The interviews were analyzed by the content analysis method. It was observed that the participants established closer relationships with their children and demonstrated a distance from the transmission of shame and modesty associated with sexual field, in relation to the previous generations. They demonstrated that the feeling of shame is related to the appreciation of the family and social image. The participants associated the feeling of shame with the exposure of children s intimacy in social networks, demonstrating a concern with their social and professional image.

Chen Xiaohua Sylvia. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2004. / Includes bibliographical references (leaves 35-43). / Abstracts in English and Chinese. / Chapter Chapter 1: --- Introduction --- p.6 / Conceptualizing Modesty as Self-Presentation Tactic --- p.7 / Modesty as Politeness Maxim --- p.7 / Modesty as Personality Trait --- p.9 / Modesty as Self-Presentation Tactic --- p.9 / Assessing Modesty with Behavioral Manifestations --- p.11 / Modesty Bias in Evaluative Ratings --- p.12 / Modesty Maxim in Linguistic Scenarios --- p.12 / The Modesty Facet in Personality Structure --- p.12 / Modesty Construct in Behavioral Manifestations --- p.13 / Predicting Modesty in Cultural Contexts --- p.13 / Modernity and Traditionality --- p.14 / Independence and Interdependence --- p.14 / From Self-Construals to Individuation --- p.15 / Self-Esteem and Self-Efficacy --- p.15 / Chapter Chapter 2: --- Method --- p.17 / Participants --- p.17 / Instruments --- p.17 / Procedure --- p.19 / Chapter Chapter 3: --- Results --- p.20 / Factor Analysis of Modesty Scale --- p.20 / Correlations of Modesty Measures with Other Variables --- p.20 / Gender and Cultural Differences --- p.21 / Predicting Modest Behavior --- p.22 / Predicting Individuated Behavior --- p.23 / Tables --- p.25 / Chapter Chapter 4: --- Discussion --- p.28 / Conceptualization of Modest Behavior --- p.28 / Composition of Modest Behavior --- p.29 / Interdependence in High-Context Communication --- p.29 / Individuation Is Not the Opposite of Modest Behavior --- p.30 / Gender Differences in Modesty --- p.32 / Cultural Differences in Modesty --- p.33 / Dispositional vs. Situational Measures of Modesty --- p.33 / References --- p.35 / Author Note --- p.44 / Appendix --- p.45

La thèse rend compte d’une tentative de repenser le rapport entre la pudeur et la littérature : non pas la pudeur dans la littérature ou une littérature de la pudeur mais le geste littéraire comme un geste de pudeur. Pour cela, la première partie de la thèse s’emploie à découvrir la pudeur (en français, en Occident), c’est-à-dire à tomber le voile des discours dogmatiques qui forgèrent le mythe d’une « pudeur féminine » depuis l’interprétation canonique de l’épisode biblique du « péché originel », pour mettre en évidence la nudité textuelle du sujet auctorial (du latin augeo qui signifie « augmenter » et qui donne le nom d’« auteur » en français). L’hypothèse est que sous le couvert d’une interdiction sexuelle et du voile posé sur le « féminin », la « pudeur féminine » dissimule une complexité générique : il s’agit de l’articulation problématique dont la littérature transporterait le secret entre les genres biologiques (humain-animal), les genres grammaticaux (masculin-féminin) et les genres du discours (religieux ou philosophique-littéraire). Dans une deuxième partie, la thèse examine les effets de la pudeur auctoriale à partir d’un corpus constitué de textes de Marguerite Duras et de Violette Leduc relevant des genres littéraires de l’intime mais dont la reprise fictionnelle est assumée par les auteurs : l’autobiographie (La Bâtarde et, dans une certaine mesure, L’Amant de la Chine du Nord), le journal et la lettre (Aurélia Steiner et L’Affamée). Cette étude est sous-tendue par deux axes de lecture qui mettent en évidence la déconstruction de « l’intérieur » à laquelle œuvre la pudeur : une responsabilité poétique et une franchise littéraire. / This thesis is an attempt to rethink the relationship between pudeur (a sense of shame) and literature : it is not about shame in literature or about the literature of modesty but about the literary act as an act of pudeur. The first part of the thesis is a discovery of modesty (in French, in the occident) ; in other words it is a dropping of the veil of the discourses which, since the canonical interpretations of « original sin » in the Bible, have forged the myth of a « female modesty ». This will highlight the textual nudity of the auctorial subject (« auctorial » : from the latin augere, meaning « to increase » which is at the root of the word for « author »). Under a covert sexual interdiction and a veil wrapped round the « feminine », female modesty dissimulates a generic complexity : the problematic articulation between species (human-animal), genders (male-female), and genres (religious or philosophical-literary) of which literature might hold the secret. In its second part the thesis examines the effects of pudeur auctoriale as revealed in a series of texts by Marguerite Duras and Violette Leduc. Among the intimate genres that these authors revisit in fiction there are : the autobiography (La Bâtarde and, to a certain extent L’Amant de la Chine du Nord), the diary and correspondence (Aurélia Steiner and L’Affamée). This study underlines the deconstruction from the inside towards which pudeur tends : a poetic responsibility and a literary honesty.

This thesis discusses the central ideas that surround Michael Dummett's claim that there is an incompatibility between a truth-conditional conception of meaning and a minimalist conception of truth. These ideas are brought into relation to the work of John McDowell and Donald Davidson, as all three philosophers can be better understood by locating them within Dummett's dialectic regarding the incompatibility. Dummett's argument crucially depends upon the assumption that a meaning-theory should be full-blooded in nature, against McDowell's insistence that a meaning-theory can only ever be modest. The main contention of this thesis is that neither Dummett nor McDowell is successful in establishing their strong contentions regarding the form that a meaning-theory should take. McDowell only wants to provide trivial answers to questions about the constitutive nature of the meanings and competency of particular items in a language. Dummett, on the other hand, wants to provide a reductive account of the central concepts that concern the philosophy of language. What this thesis will argue is that once both of these claims have been rejected, the position Dummett and McDowell jointly dictate is in fact the position that we should read Davidson as occupying, who lies in a conceptual space between the extremes of maximal full-bloodedness and modesty. This is an understanding of Davidson that is contrary to how McDowell reads him, who has been an influential commentator of Davidson. How Davidson should actually be interpreted is achieved by understanding how he has the resources to avoid Dummett's claim of an incompatibility between a truth-conditional conception of meaning and a minimalist conception of truth.

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Le ghunghat est une pratique du voile particulière à l’Inde du Nord. Il a pour singularité d’être non-confessionnel et peut être pratiqué par des femmes de toutes confessions religieuses, hindoues, musulmanes ou sikhes, mais pas par toutes les femmes. Il consiste pour une femme à baisser sur son visage le voile qu’elle porte sur sa tête devant certains individus parmi ses affins, mais jamais devant ses consanguins. Il est observé de façon inégale en fonction des castes, des classes, du niveau d’éducation, des lieux de résidence dans une grande partie de l’Inde du Nord, hormis au Pendjab, d’où il a disparu il y a une quinzaine d’années. Il renseigne sur la relation qu’une femme entretient avec les individus qui l’entourent. Sa manipulation donne à voir l’organisation sociale et familiale spécifique à l’Inde du Nord : mariage arrangé, résidence patrilocale en famille élargie, antagonisme et asymétrie de statuts entre les affins et les consanguins d’une femme, rapports hiérarchiques. Extension du corps de la femme, sa gestuelle en exprime les représentations, ainsi que l’esthétique et les rapports de genre. Le voile apparaît comme un « fait social total », révélant les rapports familiaux et sociaux en même temps que les représentations du corps de la femme, et s’insérant dans une pratique de couverture et d’enveloppement des corps et des objets qui renvoie au sacré. Une ethnologie du ghunghat permet de créer de nouveaux outils afin d’aborder les problématiques autour du voile dans d’autres espaces, en particulier en France, dans une perspective comparative. / Ghunghat is a veiling practice specific to North India. Its peculiarity lies in the fact that it is non religious, though it can be observed by women of all confessions, Hindu, Muslim or Sikh, but not by all women. The woman lowers the veil that rests on her head in front of certain individuals of her affines but never before her consanguines. It varies according to cast, social class, education level, places of residence in most of North India except in Punjab where it has disappeared about fifteen years ago. It gives information about the relationships that a woman has with the people around her. It reveals the social and family organization of the Nothern Indian subcontinent : arranged marriage, patrilocal residence in joint family, hierarchy, asymetry of status between wife givers and receivers. It can be seen as an extension of a woman’s body, thus informing about its representations, as well as aesthetics, and gender relations. The veil thus appears as a « total social fact » revealing the family and social relationships as well as the representations over the women’s bodies, where not only bodies but also objets are covered, especially in the context of sacredness. An ethnological study of ghunghat allows to create new tools in order to reconsider the undestanding of the veil in other contexts, in particular in the French context, through a comparative perspective.

The thesis deals with the problem of global ecological crisis caused by excessive consumption of material goods, particularly in countries of "The Rich North" (western countries). In the theoretical part I set up individualized man as a consumer in the system of modern society, which indicates the conditions of its existence mainly through the market. I discuss the possible way out of the ecological crisis through ideological changes in the company initiated from the "bottom", based on the internalization of values leading to responsible and moderate consumption. I demonstrate alternative ways of life, environmentally friendly in terms of consumption, and discuss the obstacles and ways of its spread. The research was conducted through interviews with eco-advisers who are dealing with consumption, as potential "opinion leaders" in this case. I tried to look their conception of responsible consumption and their potential impact on society in favor of spreading the idea of an environmentally responsible way of life Key words Ecological crisis, consumption, consumerism, modernity, individualization, values, responsible consumption, modesty, environmentally friendly way of life

The author deals with the phenomenon of dumpster diving. Being focused on those divers who are used to dumpster dive not being pressed to it by their financial situation, she concentrates on their definition of purity and their way of dealing with symbolic boundaries of clean and unclean. After summarising social-environmental and social scientific background of the phenomenon in context of the theoretical frame based on Mary Douglas and her book about purity and danger the author presents a qualitative analysis of participant observation and in- depth interviews with informants who dumpster dive voluntarily. Based on quantitatively and representatively tested public opinion on dumpster diving she points both the colourful composition of dumpster divers' motives and ideological believes and their reflection and norm- based boundaries categorization that is connected to food they are used to eat. In connection with informants' conception of food value the author argues that through inspiring power of the first dumpster diving experience informants' understanding and dealing with those boundaries have changed. Nevertheless, she stresses that despite being convinced their way of consumption is right and thus pure the informants tend to apply and present themselves by pattern of conduct that...

La investigación surgió de la problemática observada en el Colegio Militar “Elías Aguirre” en los cadetes del 4º grado de educación secundaria, donde se evidenció que las sesiones preparadas por las áreas de Desarrollo Personal, ciudadanía y cívica, Educación Religiosa y Tutoría no brindan puntos claros sobre lo que es la persona humana, sus valores, y tienen escaso fundamento antropológico que favorezca la formación de sus virtudes. Por lo antes expuesto la investigación se planteó como objetivo General diseñar un programa de Cine Fórum, para contribuir a la formación de la vivencia del Pudor, de los cadetes del 4° año de secundaria; como alternativa de solución al problema. Para ello fue necesario realizar un diagnóstico para conocer el estado de vivencia de la virtud del pudor en los cadetes. Se aplicaron diferentes técnicas: De gabinete, que son: el fichaje y el subrayado que se utilizaron en el procesamiento de información bibliográfica; las de campo: la observación, un marco Teórico de Referencia y el cuestionario MANERA PERSONAL DE VIVIR EL PUDOR que se aplicó para medir cuál era el estado de vivencia de la virtud del pudor en los cadetes. Este programa propone recursos didácticos para la educación de la virtud en mención. Para concluir, la investigación fue de tipo descriptiva-propositiva porque, se diseñó un programa que propone alternativas de solución. / The investigation arose from the problems observed at the “Elías Aguirre” Military School in the cadets of the 4th grade of secondary education, where it was evident that the sessions prepared by the areas of Personal Development, citizenship and civics, Religious Education and Tutoring do not provide points clear about what the human person is, their values, and have little anthropological foundation that favors the formation of their virtues. Due to the above, the general objective of the research was to design a Film Forum program, to contribute to the formation of the experience of Modesty, of the cadets of the 4th year of secondary school; as an alternative solution to the problem. For this it was necessary to carry out a diagnosis to know the state of experience of the virtue of modesty in the cadets. Different techniques were applied: Office techniques, which are: signing and underlining that were used in the processing of bibliographic information; those in the field: observation, a Theoretical Framework of Reference and the PERSONAL WAY OF LIVING MODESTY questionnaire that was applied to measure the state of experience of the virtue of modesty in the cadets. This program proposes teaching resources for the education of the virtue in question. To conclude, the research was descriptive-propositive because a program was designed that proposes alternative solutions.