El objetivo del presente artículo es evidenciar el poco interés de las organizaciones para con la ética y la moral de las personas, así como la poca valoración de la ética empresarial al interior de las organizaciones con tal de cumplir sus objetivos empresariales. Está orientado a explorar las ideas principales de las teorías de la agencia, comparando las distintas teorías según su periodo, a través de conceptos y posturas de los diversos autores, que desde sus inicios ya empezaron a cuestionarse unos a otros porque no llegaron a tener una postura clara sobre las empresas. La teoría de la agencia se inicia con el pensamiento clásico, donde sus principales exponentes son: Frederick W. Taylor y Henry Fayol, este pensamiento da inicio a las otras teorías de la agencia. Por consiguiente, lo que buscamos es analizar las distintas posturas de los autores clásicos y autores modernos con la finalidad de evidenciar el gran cambio que tuvo las teorías desde su primer planteamiento. Asimismo, detallamos como en la actualidad surgen nuevas teorías enfocadas en mejorar la gestión de las empresas, y atender las necesidades de todas sus partes interesadas, no solo en la parte económica, si no también en lo ambiental, social y personal. / The objective of this article is to show the little interest of the organizations towards the ethics and morals of people, as well as the low value of business ethics within organizations in order to meet their business objectives. It is oriented to explore the main ideas of the theories of the agency, comparing the different theories according to their period, through the concepts and positions of the different authors, who from their beginnings already began to question each other because they did not have a Clear stance on companies. The theory of the agency begins with the classic thought, where its main exponents are: Frederick W. Taylor and Henry Fayol, this thought gives beginning to the other theories of the agency. Therefore, what we seek is to analyze the different positions of classical authors and modern authors in order to show the great change that had theories from its first approach. Likewise, we detail how new theories are currently emerging focused on improving the management of companies, and addressing the needs of all its stakeholders, not only in the economic part, but also in the environmental, social and personal aspects. / Trabajo de Suficiencia Profesional

Humans have found ways to communicate with each other since the beginning of time. However, the way we communicate has changed over the years. Today we can communicate with people from all over the world by employing digital technologies, and this can sometimes be done without revealing individuals’ actual identity. With anonymity comes many problems, such as a lack of responsibility, the feelings of other people seem to be valued lower in an online setting than in the real world, and there are often no consequences for those who behave badly or unethically. This study investigates how our morals correlate with our degree of anonymity while we communicate in an online setting. To achieve the study’s goal, a social experiment, where participants had the choice to act either altruistic or selfish, was performed. The social experiment was in the form of an online competition and was conducted under two different conditions. In the first clause, the participants were completely anonymous and in the second, they were exposed with their full names and a picture with their face visible. The hypothesis for the study was that a higher level of anonymity reduces the feeling of responsibility, which causes a person to care less about her moral compass, and will therefore make more selfish choices. The results showed that this was not the case. A higher percentage chose the selfish option when presented with name and picture. However, the result also exhibited that the majority of the study participants felt a difference in their behaviour during the two clauses. / Människor har hittat sätt att kommunicera med varandra så länge människor har funnits på jorden, men sättet vi kommunicerar på har förändrats över tid. De senaste decennierna har denna förändring skett på en helt ny nivå. Idag kan vi kommunicera med personer över hela världen, och detta utan att nödvändigtvis avslöja vår identitet. Med denna möjlighet till anonymitet kommer många problem, såsom en brist på ansvar för ens egna handlingar. Det är lätt att dela sina åsikter och att bete sig dåligt. I de fall där våra ideer och åsikter sårar en annan person, finns det sällan något som kräver att vi ska ta konsekvenserna för våra handlingar. Denna studie undersökte om det fanns ett samband mellan förändring i vår moral och vår grad av anonymitet. Detta gjordes genom ett socialt experiment där deltagarna fick möjligheten att vara givmilda eller själviska. Det sociala experimentet skedde i form av en tävling online, två matcher under två olika förutsättningar. I den första matchen var deltagarna helt anonyma och i den andra var de presenterade med fullständigt namn och profilbild med synligt ansikte. Hypotesen för studien var att en högre grad av anonymitet minskar känslan av ansvar, vilket i sin tur får personen att ta mer själviska beslut. Resultatet från det sociala experimentet visade att så inte var fallet. En högre procent av deltagarna valde det själviska alternativet när de var presenterade med namn och bild. Resultaten visade dock även att en majoritet av deltagarna kände sig påverkade av sin grad av anonymitet, men inte tillräckligt att det skulle påverka deras beslut.

From the twelfth to the nineteenth centuries, a corpus of didactic Persian texts circulated across Central and South Asian courts, functioning as a ‘mirror for princes’ or didactic manuals of ethical comportment. Numerous such manuscripts were embellished with meticulously detailed and laboriously created paintings. But what was the role of manuscript illustrations in shaping ethical and moral transformation? Though we now understand paintings through the frameworks of taxonomy and connoisseurship, how did illustrations make meaning to their intended audience, who read the text and were steeped in textual traditions? Contemporary sources are silent on the role of paintings in didactic texts, but, as my dissertation demonstrates, an in-depth evaluation of paintings and their accompanying text reveals how painted manuscripts engendered specific reading practices. These reading practices involved listening, visualizing mental images, viewing paintings, anticipating, recollecting, confusion and wonder, exercising patience, and even stilling our minds – experiences that made the reader-viewer dwell on the manuscript’s contents for an extended period. Focusing on painted manuscripts commissioned and collected by the Qutb Shahis in sixteenth-century Golconda, this dissertation’s chapters explore how writers, scribes, painters, and illuminators deployed allegory, repetition, and narrative plot, to attract and sustain their intended audience's attention.

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<p>The dissertation is a study of the 1985 alcohol policy reform in the Soviet Union. The task is to explain the making and failure of the policy, and to examine the policy as a case in rule creation in society. More specifically, I analyze the policy-making in terms of symbolic politics, moral entrepreneurship, and the prohibitive measures it led to a5 a reaction to alcohol abuse. Each of these concepts offers a partial explanation of rule creation. Yet, none adequately explains the policy repeal, much less the creation of informal social definitions of right and wrong. Similar to alcohol prohibitions in the USA, Finland and Canada, the Soviet alcohol reform effort attempted but ultimately did not succeed in changing the social definition of alcohol and drinking. This is in contrast to cannabis, opium and cocaine prohibitions that aimed to preserve existing definitions and have been largely successful around the world. The relationship between formal and informal definitions is addressed as a key element in any understanding of variations in the fate ofmoral reforms. From this standpoint, the post-reform period comes to be viewed as a distinct stage wherein the viability of a proposed definition is tested. Presently dominant approaches to the definitional process appear to limit their own potential in that they refuse to reconsider assumptions that can be shown erroneous, do not differentiate between dissimilar processes and settings, do not ask more pointed research questions and do not stimulate empirically grounded and verifiable explanations. To redress these limitations, I offer a critical reexamination of both the moral entrepreneur and claims-making approaches to social definition-making.</p> / Doctor of Philosophy (PhD)

Titre de l'écran-titre (visionné le 24 juillet 2023) / L'objectif de ce mémoire est de tester la rigidité et la cohérence théorique du sentimentalisme constructif que le philosophe américain Jesse J. Prinz présente dans son ouvrage The Emotional Construction of Morals. Pour ce faire, nous commençons par exposer les multiples thèses métaéthiques qui structurent son sentimentalisme et surlignons ensuite celles qui méritent à notre avis une analyse et un regard critique plus amples. Parmi les thèses sélectionnées figurent le naturalisme, l'émotionisme et, finalement, le relativisme moral. Ainsi, notre analyse débute par la remise en question de la portion naturaliste, de la validité de son origine, de la justesse de son interprétation et si oui ou non Prinz l'utilise correctement afin de justifier sa théorie des émotions. Nous concluons que Prinz a une utilisation plutôt radicale du naturalisme empirique, et ce, parce qu'il interprète de manière erronée la pensée naturaliste du philosophe écossais David Hume. De plus, nous jugeons que les recherches empiriques autour des émotions morales sont encore dans leurs balbutiements et qu'il est trop tôt pour dire qu'elles supportent ou non l'émotionisme. Nous déplaçons ensuite notre regard critique sur la portion relativiste du modèle prinzien. Nous concluons que le relativisme culturel et le subjectivisme moral sont des thèses largement incompatibles qui mènent à des contradictions insoutenables. Plus encore, nous croyons que Prinz est incapable de démontrer l'admissibilité et l'existence du progrès moral d'un point de vue relativiste. Les critères extra-moraux, l'explication généalogique nietzschéenne ou le darwinisme moral qu'il élabore sont des remèdes inaptes à résoudre les problèmes de la progression morale et du « nihilisme de l'abondance sans direction ». Finalement, nous proposons que Prinz abandonne l'émotionisme en faveur de l'émotivisme, et qu'il accepte le nihilisme moral comme une conséquence inévitable (quoique valable) de son relativisme moral.

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Se présentant fréquemment dans l’oeuvre de Stendhal, la notion de l’honneur se caractérise par une complexité dans sa dimension pluridisciplinaire comme par son implication dans l’Histoire. Précédée par un examen préliminaire de la notion d’honneur dans une perspective historique et théorique, la première partie se consacre à l’analyse de l’honneur en tant que principe politique qui apparaît à Stendhal aussi condamnable que louable, impliquant régime monarchique et enthousiasme révolutionnaire. La partie suivante analyse la figure de plusieurs artistes de différentes époques dans les écrits biographiques de Stendhal. La manière idéale de vivre en artiste témoigne de la caducité de l’harmonie entre l’honneur et les arts qui invalide la formule cicéronienne "honos alit artes". La dernière partie retrace l’enquête stendhalienne sur l’honneur comme exigence d’une vengeance atroce marquant les moeurs de l’Italie du XVIe siècle, avant de mettre en clair, à travers quelques exemples tirés des oeuvres romanesques, la poétique propre à l’honneur dans la représentation de l’amour. Dégageant ces enjeux principaux de l’honneur, politiques, éthiques et esthétiques, l’étude se propose de montrer l’ambiguïté idéologique et axiologique de la notion d’honneur dans l’écriture stendhalienne. Elle vise également à éclairer, à travers cette notion qui se réfère nécessairement au passé, la façon dont Stendhal se situe face à son siècle en pleine mutation, soit à la modernité postrévolutionnaire. / Stendhal’s work frequently presents the idea of honor. It is characterised with complexity in its multidisciplinary dimension as well as through historical implications. Preceded by a preliminary examination of the notion of honor from a historical and theoretical perspective, the first part is devoted to the analysis of honor as a political principle, which in Stendhal's opinion is as contemptible as it is praiseworthy, implicating both the monarchy and revolutionary zeal. The next part analyses several key artists from different eras in Stendhal’s biographical writings. The idealistic manner of living as an artist testifies to a lapse of harmony between honor and the arts which invalidates the Ciceronian formula "honos alit artes". The last part looks back at Stendhal's inquiry into honor as a condition of a horrible form of revenge which was evidenced by Italian customs during the 16th century, before clarifying, using several examples from fiction, the poetics peculiar to honor in the representation of love. Drawing on these main issues of honor, politics, ethics and aesthetics, the study proposes to show the ideological and axiological ambiguity of the notion of honor in Stendhal’s writing. Using this notion, which necessarily refers to the past, it also aims at clarifying the way Stendhal saw his century in the midst of upheaval, namely post-revolutionary modernity.

Made available in DSpace on 2016-04-27T17:26:58Z (GMT). No. of bitstreams: 1 Aparecido de Assis.pdf: 556326 bytes, checksum: 683b9362e8b05c6bfe7a33894db051f3 (MD5) Previous issue date: 2011-10-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis aims to examine the theme education and morals in the three philosophical Works of Eric Weil: Logic of Philosophy, Moral Philosophy and Political Philosophy. For Weil, education can only be justified if it is based on morality, according to the purpose for which it is intended, which is to lead man to a moral reflection through reason. The reflection seeks to solve the conflict on man with his empirical character, which he presents himself as being an immoral and violent. Weil characterized the violence as contrary to reason, that is, as negation of coherent discourse. However, violence is understood in two senses: negative and positive. In a negative sense, it is pure violence, radical, which must be combated. In this sense, it is understood as violence against the moral, humanitarian and community of people living in the community. In a positive sense, it is the use of reason to transformation of a violent man to be reasonable. As an educator, philosopher makes use of positive violence to eliminate negative violence, thus promoting non-violence in society. This is the ultimate meaning of moral education / Esta tese tem por objetivo analisar o tema educação e moral nas três obras filosóficas de Éric Weil: Lógica da Filosofia, Filosofia Moral e Filosofia Política. Para Weil, a educação só se justifica se estiver fundada na moral, em função do fim a que ela se destina, que consiste em conduzir o homem a uma reflexão moral pela via da razão. Essa reflexão procura resolver o conflito do homem com o seu caráter empírico, pelo qual ele se apresenta como um ser imoral e violento. Weil caracteriza a violência como contrária à razão, ou seja, como negação do discurso coerente. No entanto, a violência é compreendida em dois sentidos: o negativo e o positivo. No sentido negativo, ela é violência pura, radical, que precisa ser combatida. Nesse sentido, ela é compreendida como violência contra os princípios morais, humanitários e comunitários das pessoas vivendo em comunidade. No sentido positivo, ela é o uso da razão visando a transformação do homem violento em um ser razoável. Como educador, o filósofo serve-se da violência positiva para eliminar a violência negativa e, assim, promover a não-violência na sociedade. Este é o sentido último da educação moral

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-04T11:44:43Z No. of bitstreams: 1 Elton Candido Ribeiro.pdf: 777004 bytes, checksum: d5e6945a62798adb4f9002ce36be78ff (MD5) / Made available in DSpace on 2016-08-04T11:44:43Z (GMT). No. of bitstreams: 1 Elton Candido Ribeiro.pdf: 777004 bytes, checksum: d5e6945a62798adb4f9002ce36be78ff (MD5) Previous issue date: 2016-03-18 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This work aims to study the deduction of the categorical imperative in the third section of Kant’s Groundwork for the Metaphysics of Morals. Undoubtedly, this deduction is an important Kantian attempt to offer a foundation for his a priori ethics. More than two centuries later, there is no consensus among scholars and commentators regarding what is the structure of the argument, as well as its aim and its importance in the Kantian Critical Philosophy. This thesis is structured in three chapters. The first chapter studies the analysis of the concept of “good will” in the first section of Groundwork. The second chapter follow the analysis of the concept of “finite rational agent” in the second section. Lastly, the third chapter studies the deduction of the categorical imperative in the third section of Groundwork. The argument of the deduction is comprised in the following steps: the analytical relationship between liberty and morality; the presupposition of the effectiveness of the liberty of all rational being; the presupposition of the effectiveness of the liberty of the rational-sensitive being; the deduction of the categorical imperative / Este trabalho tem como objetivo estudar a dedução do imperativo categórico na terceira seção da Fundamentação da Metafísica dos Costumes, de Immanuel Kant. Sem dúvida, esta dedução é uma importante tentativa do filósofo de oferecer uma fundamentação para sua ética a priori. Mais de dois séculos depois, ainda não há consenso entre os estudiosos e comentadores sobre a estrutura do argumento, seu objetivo e sua importância na filosofia crítica kantiana. Para lidar com a questão, esta dissertação é estruturada em três capítulos. O primeiro capítulo estuda a análise do conceito de "boa vontade" empreendida na primeira seção da Fundamentação. O segundo capítulo segue a análise do conceito de "agente racional finito", na segunda seção. Finalmente, o terceiro capítulo estuda a dedução do imperativo categórico na terceira seção da Fundamentação. O argumento da dedução é compreendido nos seguintes passos: a relação analítica entre liberdade e moralidade; a pressuposição da efetividade da liberdade de todos os seres racionais; a pressuposição da efetividade da liberdade do ser racional-sensível; a dedução do imperativo categórico