Submitted by Silvana Teresinha Dornelles Studzinski (sstudzinski) on 2016-04-18T18:20:32Z No. of bitstreams: 1 Marcelo Cacinotti Costa_.pdf: 2247842 bytes, checksum: ad864c82d79f75219c566126c27f6458 (MD5) / Made available in DSpace on 2016-04-18T18:20:32Z (GMT). No. of bitstreams: 1 Marcelo Cacinotti Costa_.pdf: 2247842 bytes, checksum: ad864c82d79f75219c566126c27f6458 (MD5) Previous issue date: 2015-12-14 / Nenhuma / A partir de premissas filosóficas de Martin Heidegger (indícios formais), o presente trabalho visa estabelecer as bases para a construção de uma teoria interpretativa adequada para o Direito, principalmente no que se refere ao sentido das coisas (conceitos jurídicos), sem jamais perder de vista a democracia e o respeito à Constituição. A ideia é reconstruir um pouco da trajetória heideggeriana em direção à fenomenologia da faticidade, como instrumento pensado para superação do avanço da metafísica e, consequentemente, do relativismo no Direito. Aborda-se um novo conceito de mundo vivido, caracterizado pela experiência da vida fática. Nesse contexto, a Filosofia recebe importância singular, já que é a partir dela que se torna possível transcender em direção ao novo e ao diferente. Pensar o sentido das coisas significa abandonar a relação sujeito-objeto, valorizar o tempo e deixar que o sentido aconteça na linguagem, a partir da força da tradição histórica (Gadamer). Para tanto, promove-se uma discussão sobre os efeitos do senso comum na comunidade jurídica, cuja superação perpassa necessariamente por uma destruição fenomenológica. A crise no Direito, representada principalmente pelo protagonismo judicial, é apresentada como uma questão de democracia, ideia defendida através de uma aproximação com o pensamento de Ronald Dworkin, assim como pela perspectiva teórica adotada no Brasil por Lenio Streck. A hermenêutica heideggeriana é apresentada pelo método dos indícios formais, pensado no âmbito interpretativo como forma de superação da relativização/entificação dos sentidos. O caráter interpretativo dos indícios formais e a sua função referencial ganha força na medida em que se compreendem os prejuízos da própria cognição, a concepção prévia, o círculo hermenêutico e, como não poderia deixar de ser, da própria noção do Dasein. Embora já em condições de distinguir o comportamento interpretativo típico da tradição metafísica (ôntico) do comportamento interpretativo ontológico, o método das indicações formais anseia por mais. É necessário não desprezar o tempo para todo o intento interpretativo, situação que se intensifica quando é necessário estabelecer conceitos para chegar a resultados, como no Direito. A tese que o Direito e a moral são co-originários ganha força na medida em que se analisam algumas teorias jurídico-filosófica: i) A dimensão moral no Direito em Otfried Höffe (Justiça Política); ii) A dimensão ética do Direito e a autoridade moral da Constituição; iii) A dimensão moral do Direito em Ronald Dworkin. De acordo com a co-originariedade entre Direito e moral, a construção da interpretação jurídica de uma comunidade não se contenta exclusivamente com a forma ou com o procedimento. Isso porque, se faz necessário um compromisso ético-moral de substancialidade democrática, que perpassa a responsabilidade de todos os partícipes. / The present work aims, from philosophical premises of Martin Heidegger (formal evidences), lay the foundation for building a proper interpretive theory for the law, especially in what regards to the meaning of things (legal concepts), without ever losing view of democracy and respect for the Constitution. The idea is to reconstruct some of Heidegger's trajectory towards the phenomenology of facticity as an instrument designed to overcome the metaphysical advancement and hence relativism. It approaches a new concept of lived world, characterized by the experience of factual life. In this context, Philosophy receives singular importance, since it is from there that it is possible to transcend towards the new and the different. Think about the meaning of things means abandoning the subject-object relationship, cherish the time and let the sense happens in language, from the force of historical tradition (Gadamer). To this end, it promotes a discussion about the effects of common sense in the legal community, whose overcome permeates, necessarily, by a phenomenological destruction. The crisis in the law, mainly represented by the judicial role, is presented as a question of democracy, idea that is defended through a contrast with the thought of Ronald Dworkin, and an approach to the perspective adopted in Brazil for Lenio Streck. Heidegger's hermeneutics is presented by the method of formal evidences, thought in the interpretive framework as a way of overcoming the relativization/entification of the senses. The interpretative character of formal evidences and its prohibitive-referential function gains strength to the extent that they understand the losses of cognition itself, the previous design, the hermeneutical circle and, as it couldn´t stop being , the own notion of Dasein. Although longer able to distinguish the typical interpretive behavior of the metaphysical tradition (ontic) of the ontological interpretative behavior, the method of formal indications craves more. Hence the interdependent relationship of the method of formal statements with morality. It´s necessary don´t waste the time for any interpretive intent, situation that is intensified when it is necessary to establish concepts for reaching results, as in the Law. The thesis that Law and morality are co-originating gains strength as we analyze some legal and philosophical theories: i) The moral dimension in Law in Otfried Höffe (Justice Policy); ii) The ethical dimension of Law and the moral authority of the Constitution; iii) The moral dimension of Law Ronald Dworkin. According to co-originating between Law and morality, the construction of the legal interpretation of a community is not content only with the form or the procedure, that because it is necessary an ethical and moral commitment to democratic substantiality that permeates the responsibility of all participants.

La bonne foi, notion floue teintée de morale et issue du droit commun, a vocation à intervenir dans toutes les branches du droit. A ce titre, elle trouve naturellement à s’appliquer en droit d’auteur, c’est-à-dire au sein du droit qui organise la protection des rapports entre l’auteur et l’œuvre de l’esprit qu’il a créée, en reconnaissant à ce dernier des droits patrimoniaux et des droits extrapatrimoniaux. Notion duale, la bonne foi s’entend tantôt comme la croyance erronée dans une situation – c’est là la dimension subjective –, tantôt comme l’exigence de loyauté dans le comportement, ce qui renvoie à la dimension objective. Le choix est opéré, au sein de la présente étude, d’embrasser la notion dans sa globalité et non de se concentrer sur l’une ou l’autre des faces de la bonne foi. L’enjeu de la thèse étant d’analyser comment une notion de droit commun peut intervenir au sein d’un droit spécial, il semblait en effet judicieux de ne pas décomposer la notion mais au contraire d’accepter sa polymorphie. La difficulté tient au fait que la bonne foi – dans sa dimension subjective comme dans sa dimension objective – est bien souvent absente de la norme du droit d’auteur, de sorte qu’une première analyse pourrait laisser penser que la notion n’a pas de rôle à jouer en ce domaine. Cependant, il apparaît finalement que cette dernière est bien présente au sein de ce droit spécial, que son intervention soit d’ailleurs positive – auquel cas la notion est prise en compte et reconnue – ou, au contraire, négative (ce qui revient alors à l’exclure volontairement des solutions). Les manifestations de la bonne foi se présentent, en ce domaine, sous deux formes. D’une part, elles peuvent être propres au droit d’auteur : la notion intervient ainsi dans les raisonnements relatifs à la détermination du monopole, droit exclusif reconnu au titulaire de droits, mais également dans les règles applicables à la sanction des atteintes portées à ce droit exclusif. L’utilisation de la notion procède alors d’un choix du juge ou, plus rarement, du législateur et répond à un objectif interne au droit spécial, objectif qui sera bien souvent celui de la défense de l’auteur ou, plus largement, du titulaire de droits. D’autre part, les manifestations de la bonne foi peuvent être importées du droit commun. Si le lieu d’intervention privilégié de la notion en telle hypothèse est le contrat d’auteur (c’est-à-dire le contrat qui organise l’exploitation de l’œuvre) du fait de l’applicabilité de l’article 1134, alinéa 3, du Code civil – lequel impose une obligation de bonne foi dans l’exécution du contrat – aux droits spéciaux, la bonne foi peut aussi s’épanouir au-delà de ce contrat. Le recours à la notion est, dans ce cas, imposé au juge et au législateur spéciaux – lesquels doivent naturellement tenir compte de la norme générale dès lors que celle-ci n’est pas en contradiction avec le texte spécial – et l’objectif poursuivi est alors externe au droit d’auteur : il peut ainsi être question de protéger l’équilibre des relations ou encore de garantir la sécurité juridique des rapports. Plurielles, les interventions de la bonne foi en droit d’auteur invitent ainsi à s’interroger sur les interférences entre droit commun et droit spécial. / Good faith, vague notion which refers to morality and that is derived from common law, can occur in all branches of law. As such, it is naturally applicable in French copyright law, which is the special law that provides the protection of the relationship between the author and the work that he created and that recognizes moral rights and economic rights in favour of the author. Good faith has a double definition: it means both a misbelief in a situation – that is the subjective dimension – and a requirement of loyalty, which refers to its objective dimension. The choice has been made, in this study, to embrace the whole concept instead of focusing on one or the other side of good faith. Because the aim of this thesis is to analyze how a concept of common law can intervene in a special law, it seemed wise to accept its polymorphism instead of deconstructing the concept. The difficulty is that good faith – in its objective dimension as in its subjective dimension – is often absent from the special law: as a consequence, a first analysis might suggest that this concept has no role to play in this area. However, it finally appears that the notion does exist in French copyright law, whether its intervention is positive (and in that case good faith is taken into account and recognized) or negative (in which case the concept is deliberately excluded from the solutions). The expressions of good faith arise in two forms in this field. On one hand, they may be specific to French copyright law: the concept can be used to answer the questions related to the determination of the exclusive right that is granted to the holder of rights, or the questions related to the penalties for copyright infringement. In these hypotheses, the use of good faith is a choice made by the judge or, more rarely, by the legislator and it fulfills a specific objective, proper to French copyright law: this objective is often the defense of the author or, on a wider scale, the right holder. On the other hand, the expressions of good faith can be imported from common law. If the privileged place of intervention in that case is the author’s contract (which is the contract that organizes the exploitation of the work), due to the applicability of the article 1134, paragraph 3, of the French Civil code – which imposes a duty of good faith during the performance of the contract –, good faith also has a part to play beyond this contract. In these cases, the use of the concept is imposed to the judge and the legislator – because both must take into account the general rule when it is not in contradiction with the special one – and the aim is to fulfill a general objective, external to French copyright law: then the goal is to protect the balance of relationships or to guarantee legal certainty. As a consequence, the expressions of good faith in French copyright law are plural and call for questioning the interference between common law and special law.

Orientadores: Eliana Amaral, Maria Yolanda Makuch / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas / Made available in DSpace on 2018-11-07T13:33:28Z (GMT). No. of bitstreams: 1 Rossi_AndreadaSilveira_D.pdf: 2215950 bytes, checksum: c190d83a71722140f11b48daa634163e (MD5) Previous issue date: 2010 / Resumo: Objetivo: Identificar quais Serviços de Reprodução Assistida (SRA) e Serviços de Assistência Especializada em HIV e Aids (SAE) do Sistema de Saúde Pública do Brasil, que oferecem atendimento a pessoas vivendo com HIV com desejo reprodutivo e descrever as vivências, informações adquiridas e barreiras encontradas pelos gestores de programas, profissionais de saúde e usuários, relacionados a essa demanda. Metodologia: Estudo descritivo, de corte transversal através de entrevistas telefônicas com 69 gestores dos programas de saúde da mulher (PSM) e 69 de DST/Aids, estaduais e municipais associado a estudo de casos através de entrevistas semi-estruturadas com profissionais e usuários soropositivos de um serviço de reprodução assistida (SRA) e um serviço de atenção especializada em HIV/Aids (SAE) por região geográfica do país. Foi realizada análise descritiva dos dados quantitativos e análise temática do conteúdo para os dados qualitativos. Resultados: Foram realizadas 64 entrevistas com gestores dos PSM, sendo identificado apenas um SRA universitário que atendia casais soropositivos. Nas 63 entrevistas realizadas com gestores dos Programas de DST/Aids, constatou-se que 64% dos SAE estaduais e 73% dos municipais ofereciam orientação reprodutiva. As dificuldades relatadas pelos gestores para não oferecimento de apoio à reprodução incluíram falta de decisão política, de recursos humanos e financeiros. Nas entrevistas com os profissionais dos seis SAE visitados, foi observado que o foco dos atendimentos era na prevenção, principalmente através do uso do preservativo. A falta de encaminhamentos apropriados e a desatualização do conhecimento científico foram frequentes nos relatos dos profissionais dos serviços. A dificuldade em falar sobre o desejo reprodutivo nas consultas foi observada nas falas dos profissionais e também dos usuários. Para os últimos, isso esteve associado ao medo da discriminação e do preconceito. Entretanto, através da 47 entrevistas realizadas com usuários, o desejo de ter filhos foi vivenciado de maneira natural e expresso independentemente de se ter ou não parceiro fixo, mas, para aqueles que possuem parceiros fixos, o fato de não ter filhos da atual união pareceu aumentar a intenção reprodutiva. Conclusão: Os resultados sugerem a existência de demanda reprimida para reprodução de casais vivendo com HIV, a falta de aconselhamento reprodutivo nos SAE e de investimento em SRA que atenda a essa população, havendo um único SRA universitário no país que oferece esse tipo de atendimento. A falta de integração entre os vários setores sugere a ausência de políticas públicas voltadas para o aconselhamento reprodutivo e a necessidade de diretrizes nacionais específicas voltadas para a redução da transmissão do HIV durante todo o contexto reprodutivo / Abstract: Objective: To identify assisted reproductive services(ARS) and specialized HIV/AIDS services within the Brazilian public health system that provide care to people living with HIV who desire a child and describe the experience, the information, and the barriers encountered by program managers, healthcare professionals and users with respect to this demand. Methods: A descriptive, cross-sectional study in which 69 women's healthcare program managers and 69 STD/AIDS program managers at both state and municipal level were interviewed by telephone, in association with a case study conducted through semistructured interviews with professionals and users of one ARS service and one HIV/AIDS service in each geographical region of the country. Descriptive analysis of the quantitative data and thematic content analysis of the qualitative data were performed. Results: Sixty-four interviews were conducted with women's healthcare program managers. Only one university ARS provided care to seropositive couples. Of the 63 interviews carried out with STD/AIDS program managers, 64% of the state and 73% of the municipal HIV/AIDS services were found to offer reproductive counseling. The difficulties offered by managers as reasons for not providing reproductive support included a lack of political decision and of human and financial resources. At the six HIV/AIDS services the professionals revealed that the focus of consultations was on the prevention, lack of appropriate referrals and outdated scientific knowledge were frequently reported. Difficulty in discussing reproductive issues was perceived in the interviews with the professionals and also with the users. In the latter case, this was associated with a fear of discrimination and prejudice. Nevertheless, as shown in the 47 interviews conducted with users, the desire to have a child was experienced as a natural part of life and was expressed irrespective of whether the individual had a steady partner or not; however, in the former case, the fact of not having a child with the individual's current partner appeared to increase the desire for a child. Conclusion: These findings suggest the existence of a repressed demand for reproduction of PLWHA and lack of reproductive counseling was observed at all HIV/Aids specialized services, as well as investment in ART services to be provided to HIV-positive couples, based on the finding that only one university ART service in the country offers this type of care. Lack of integration between the various sectors suggests an absence of public policies on reproductive counseling and a need for specific national guidelines aimed at reducing HIV transmission within the whole context of reproduction / Doutorado / Ciencias Biomedicas / Doutor em Tocoginecologia

De nos jours omniprésent sur la scène politique, le cynisme fut depuis son origine l’objet de polémiques. Le mode de vie scandaleux auquel il est associé pose la question de l’appartenance ou non de Diogène et des Cyniques à la philosophie. Par ailleurs, qu’a à voir le cynisme des sociétés actuelles avec celui que pratiquait Diogène ? Si des analystes situent au siècle des Lumières l’émergence d’une nouvelle conception du cynisme propre à la modernité, peu d’études historiques ont été menées sur la question. Il importe donc de retourner aux sources et de mesurer la validité de cette hypothèse. Par une étude de l’histoire du cynisme et de sa transmission, nous retraçons l’évolution des enjeux au cœur du mouvement cynique et de sa postérité, et présentons une synthèse des significations du cynisme ainsi que des tensions qu’elles comportent. De nombreuses références permettent de définir la place qu’occupe le cynisme au XVIIIe siècle. Les auteurs des Lumières se sont réappropriés l’antique sagesse de Diogène et ont voulu concilier son impudique franchise aux exigences de la sociabilité. Ainsi, l’étude de la réception du cynisme au siècle des Lumières doit tenir compte des débats moraux de l’époque. Visant l’élaboration d’une morale matérialiste sur un fondement naturel, les Philosophes ont tâché de contourner les problèmes de l’amoralisme révélés par le constat de La Mettrie selon lequel il y a inadéquation entre bonheur et vertu. Pour ce faire, Helvétius réduit la portée des déterminismes liés à l’organisation, en soulignant l’importance des facteurs externes dans la gestion des comportements ; Diderot et D’Holbach mettent l’accent sur la sociabilité afin d’assurer l’inhérence d’un fondement moral chez l’être humain, renforçant un désaccord déjà profond entre le cynisme et les idéaux des Lumières. Or, cette approche est-elle généralisée ? Ou le cynisme des Lumières est-il sujet à des variantes selon les auteurs ? Cette thèse se propose d’étudier, par l’analyse des occurrences du cynisme dans les textes de la France des Lumières, les différentes acceptions du cynisme, pour cerner les enjeux auxquels elles s’attachent. Des textes tels qu’Aihcrappih de Godart de Beauchamps, Le Diogène décent de Prémontval, le Socrate en délire de Wieland, Le cynique moderne de Cœtlogon, Le désapprobateur de Castilhon, Le cosmopolite de Fougeret de Monbron, Le paysan perverti de Restif de la Bretonne et Arlequin Diogène de Saint-Just seront pris en considération. Ils s’ajouteront à une étude du cynisme chez Diderot, chez qui la thématique parcourt l’ensemble de l’œuvre et atteint son expression la plus achevée dans Le neveu de Rameau. Par ses doutes, Diderot trouve également sa place dans l’étude des critiques des Lumières qu’ont formulées Rousseau et Sade, chez qui l’on évalue la pertinence de l’enjeu cynique. Il ressort de cette thèse que les acceptions moderne et contemporaine du cynisme comportent des distinctions conceptuelles qui nous interdisent de les amalgamer. Notre analyse du cynisme dans le contexte français des Lumières montre que l’on est, jusqu’à la fin du XVIIIe siècle, en présence d’une conception typiquement moderne du cynisme, laquelle met l’accent sur la redécouverte de l’impudeur de Diogène. Plus précisément, le cynisme se caractérise, au XVIIIe siècle, par un repli misanthrope et solitaire, lequel s’oppose à l’optimisme humaniste des Philosophes. Il est l’expression d’un rejet de la sociabilité mise de l’avant par ces derniers, en réponse au constat de corruption de la société. S’il est possible d’y situer l’émergence d’une nouvelle conception du cynisme, c’est donc seulement dans la mesure où les débats liés à l’élaboration d’une morale matérialiste, fondée en intérêt ou en sentiment, montrent que chacun de ces fondements comportent des failles, et non parce que certains auteurs des Lumières auraient entendu par cynisme ce que nous entendons aujourd’hui. Tout se passe comme si l’homme désabusé, qui tient pour acquis l’incorrigibilité de sa nature et de la société, choisissant d’en tirer profit malgré l’immoralisme que cela comporte, avait forgé le statut de cynique postmoderne. Cela rompt avec la tradition qui, jusqu’à la fin de l’époque moderne, tient le Cynique pour une figure d’un dire vrai fondamentalement désapprobateur du genre humain. Si l’impudeur poussée dans ses derniers retranchements conduit le cynique à n’éprouver aucune honte à mentir, il poursuit en cela la devise d’altération des valeurs initiée par Diogène, mais contribue désormais au maintien d’un statu quo sur l’état de corruption de la société qu’aucun cynique, ancien ou moderne, n’aurait accepté de taire. / Now pervasive on the political scene, cynicism has been contentious from its beginnings. The scandalous way of living to which it is linked raise the issue of whether or not Diogenes and the Cynics must be considered as part of the history of philosophy. Besides, what do today’s cynical practices share with those of Diogenes? Some interprets situate the emergence of a new conception of cynicism peculiar to modernity during the Enlightenment, but few historical studies have been centered on this question. It is consequently important to return to the sources of cynicism to measure this hypothesis’ validity. Through a study of cynicism’s history and its transmission we trace the evolution of the major issues at the core of cynic movement and its posterity, and present a synthesis of its significations and their internal tensions. Many references allow us to define the place that cynicism occupies within the XVIIIth century. Philosophers have tried to reclaim Diogenes’ antique wisdom while also accommodating his shameless frankness to the requirements of sociability. The study of the reception of cynicism in the XVIIIth century french Enlightenment must therefore be seen within the scope of the moral debates of that time. Those debates aim to elaborate a materialist moral on a natural basis, trying in doing so to tackle the problem of amoralism revealed by La Mettrie’s statement of the inadequacy between happiness and virtue. To do that, Helvetius reduces the scope of natural determinisms by underlining the importance of exterior factors when managing behaviors. Diderot and D’Holbach, on their part, emphasize the notion of sociability to make sure there’s a moral sense within human nature itself; this belief reinforces an already profound disagreement between the ideals of Enlightenment and cynicism. But is this approach that widespread? Or is cynicism subject to vary according to authors? This thesis proposes, by studying the occurrences of cynicism in French Enlightenment’s texts, to give an account of its different meanings in order to identify the issues that are put forward. Therefore, texts such as Aihcrappih by Godart de Beauchamps, Le Diogène décent by Prémontval, Le Socrate en délire by Wieland, Le cynique moderne by Cœtlogon, Le désapprobateur by Castilhon, Le cosmopolite by Fougeret de Monbron, Le paysan perverti by Restif de la Bretonne, and Arlequin Diogène by Saint-Just will be taken into account, as will be cynicism in Diderot’s texts; this thematic is present in his whole work, Le neveu de Rameau being the most achieved expression of it. Exposing his doubts, Diderot also finds its place in our exposition of the Enlightenment’s critics as they have been formulated by Rousseau and Sade; we’ll also analyze the relevance of their cynical stakes. The conclusion of this thesis is that the modern and contemporary meanings of cynicism entail important conceptual distinctions that forbid us to amalgamate them. Our analysis of cynicism in French Enlightenment’s texts shows that up until the end of the XVIIIth century, we are faced with a modern conception of cynicism that rests to a considerable extent upon the rediscovery of Diogene’s immodesty. More precisely, the XVIIIth century cynicism can be characterized by a solitary and misanthropic withdrawal, which opposes the Philosophers’ humanist optimism. Cynicism is therefore a rejection of sociability, a value put forward by Philosophers in response to the general state of corruption of society. In other words, if one can locate the emergence of a new form of cynicism in the Enlightenment, it’s not that some authors understood cynicism as we do now: it is because the debates linked with the construction of a materialist conception of morality, be it be founded on interests or sentiments, show that these fundaments carry some weaknesses. It is as though the disillusioned man who takes for granted the incorrigibility of nature and society and chooses to take advantage of it despite the immorality of doing so has given birth to the postmodern cynic. This is he who breaks with a tradition which, up to the modern era, considered the cynic as the figure of a blunt truth teller, disapproving of mankind. If immodesty, driven into a corner, leads the postmodern cynic to shamelessness in lying, he in a sense pursues the motto of the alteration of values initiated by Diogenes, but now contributes to maintain the corruption of society, which no cynic, may he be ancient or modern, would have accepted to silence.

Contents: Introduction; The Smell of Revolution and Popcorn; Filling the Gaps: Historical Context; Brazilian Cinema in the Age of Neoliberalism and Political Discourse of the New Brazilian Left; US Films and the Iraq War: This isn’t my America; Epilogue

The aims of this thesis were to explore nurses' experiences of stress in the ICU (I), to analyze experiences of moral concerns in intensive care nursing from the perspective of relational ethics (II), to describe the synthesis of the concept of moral stress and to identify preconditions for moral stress (III) and to analyse and describe lived experiences of support in situations characterized by critical care situations and moral stress in intensive care (IV).The design was exploratory and descriptive. Material in studies I, II and IV consisted of interviews with intensive care nurses (10 head nurses and 26 staff nurses) employed in general, thoracic and neonatal intensive care units in five hospitals located in different parts of Sweden. The material in study III data from two studies of professional issues in nursing were used for the analysis: one concerned psychiatric nursing and the other was the previously referred study I.In study I qualitative content analysis and descriptive interpretation was used in the analysis. The main theme 'stress induced by dissonant imperatives' formulated in the analysis. Dissonant imperatives are composed of the four sub-themes: 1) controlled by the working situation - needing to be in control, 2) constrained by prioritisation - wanting to do more, 3) lacking authority to act - knowing that something should be done, and 4) professional distance - interpersonal involvement. In study II qualitative content analysis and descriptive interpretation were used in the analysis. A main theme was formulated, 'caring about-caring for: tensions between moral obligations and work responsibilities in intensive care nursing'. Five sub-themes were formulated 1) believing in a good death, 2) knowing the course of events, 3) feelings of distress, 4) reasoning about the physicians and 5) expressing moral awareness. In the study III a hypothetical-deductive method was used. The findings indicate that moral stress is independent of context-given specific pre-conditions: 1) nurses are morally sensitive to the patient's vulnerability, 2) nurses experience external factors preventing them from doing the best for the patient, and 3) nurses feel that they have no control over the situation. In the study IV an interpretive method was used. The first level of analysis of data identified contextual factors, such as type and purpose of support and working conditions. Thereafter five tentative interpretations were revealed: 1) receiving organised support is a matter of self-determination, 2) whether to participate or to be off duty is experienced mutually as exclusive, 3) dealing with moral stress is experienced as a private matter, 4) colleagues managing moral stress serve as models in stress support, and 5) not being able to deal with moral stress urges one to seek outside support. A comparison of these interpretations identified three major themes: availability, accessibility and receptivity of support. The main interpretation of data was: "lived experience of moral stress support involves an interconnectedness between structural and existential factors".A comprehensive understanding was formulated using the four studies (I, II, III and IV). Moral stress was found to be influential on the caring competence. Conflicts between different competences were found leading to a shift in focus away from the patients leading to a possible decrease in the caring competence. Moreover, the subtle resistance among nurses toward participation in organized moral stress support may obstruct the development of nurses' caring competence. Accordingly, imbalance, due to moral stress, between different competences hinders the development of collectively shared caring competence.

La figure du législateur demeure matière à controverse dans la pensée politique de Jean-Jacques Rousseau. Son rôle, consistant à « transformer » la nature humaine en vue de réaliser la vertu civique, a porté certains interprètes à voir dans sa pensée une forme d’autoritarisme. L'erreur de cette interprétation nous apparaît être dans le sens et la portée attribués à l'idée de transformation morale. Cette dernière n'implique pas une transformation radicale des mœurs, mais bien leur parachèvement. Circonscrire cette portée nécessite de concevoir les mœurs comme une matière donnée et qui ne saurait être façonnée indéfiniment, car ses potentialités sont déterminées par son développement historique. Ce caractère décisif attribué par Rousseau au développement historique peut se comprendre à la lumière de sa conception pessimiste de l’évolution des mœurs. D’après cette conception, les mœurs, essentiellement corruptibles, atteignent un stade historique de corruption où elles ne sauraient être parachevées en vertu. Il s’ensuit que seul un peuple dont les mœurs sont non corrompues par le progrès historique a la potentialité d'atteindre la vertu. Ainsi, la tâche du législateur d'effectuer une transformation morale de l'homme doit être entendue non comme celle de créer ex nihilo une nouvelle nature humaine, mais comme celle de parachever les virtualités propres aux mœurs saines. / The status of the legislator remains a matter of controversy in the political philosophy of Jean-Jacques Rousseau. His role, which consist in transforming human nature in order to realize civic virtue, has lead some interpreters to see in Rousseau’s thought a form of autocratic process. This error of interpretation seems related to the meaning and the range attributed to the idea of moral transformation. For Rousseau, the latter does not imply a radical transformation of morals (moeurs), but rather a process for perfecting or improving them. To circumscribe this task requires interpreting morals as a given matter that is not indefinitely malleable since its potential is determined by its historical development. This decisive character attributed to historical development by Rousseau can be understood in the light of his pessimistic conception of the evolution of morals. According to this conception, morals are essentially corruptible, and reach an historical stage of decadence such that they cannot be reformed into virtue. It follows that only a people whose morals are not corrupted by historical progress have the potential to reach virtue. Accordingly, the legislator, whose task is to carry out a moral transformation of man, must not be understood as one that creates ex nihilo a new human nature but rather as one that completes the potentiality inherent to healthy morals.

Bakgrund: Det konsumenter oftast inte är medvetna om vid deras Internetanvändning är att de iakttas av företag. Företagen samlar avsiktligt in personlig information och spårar vilka hemsidor och produkter eller tjänster de intresserat sig av genom så kallade webb-spårningssystem. I samma takt som tekniker så som webb-spårningssystem börjat användas har också etisk marknadsföring på Internet blivit ett diskuterat och aktuellt ämne. Etisk marknadsföring på Internet handlar om vad som uppfattas som accepterat beteende av konsumenterna och företag måste ta hänsyn till konsumentens etiska koder. Syfte: Syftet med studien är att undersöka konsumenters uppfattningar om webbspårningssystem utifrån etiska koder. Forskningsfråga: Vad är etiskt accepterat användande av webb-spårningssystem från konsumentens perspektiv? Metod: I studien har en kvalitativ forskningsstrategi samt semi-strukturerade intervjuer tillämpats. Slutsats: Slutsatsen i studien är att konsumenters uppfattningar om webb-spårningssystem inte alltid uppfyller konsumentens etiska koder. Konsumenter har generellt sätt en negativ uppfattning om webb-spårningssystem men uppfattningarna skiljer sig beroende på vilken situation som konsumenten påverkas av webb-spårningssystem. Konsumenter har enbart positiva uppfattningar om webb-spårningssystem när tekniken används så att konsumenten gynnas av den.

This thesis is an attempt to fill the gap in our knowledge about rural poverty and what it means to be poor. It has grown out of concerns that a lot has been said and written about poverty, yet poor people’s own understanding of their poverty is hardly ever included in policy and programs designed to reduce poverty. The rural poor are particularly marginalised in terms of voice as they are often represented by mere statistical figures. (For complete abstract open document)

This paper shows a mismatch between a real and pressing demand for a philosophical analysis that allows us to explain the emergence of new phenomena in law, and the limited supply of theoretical tools to satisfy this demand by the traditional model of positivistic science of law. After an initial diagnosis of a mismatch between supply and demand, the resistance of legal positivism to accept practical rationality stands out as a core problem of the traditional model of positivistic science of law and the viability of this way of rationality is defended. The paper concludes with a proposal for the reinvention of the philosophy of law of the 21st century that incorporates new objectives and rethinks its method. / En este trabajo se constata un desajuste entre una demanda real y acuciante de un análisis filosófico que permita dar cuenta de la irrupción de nuevos fenómenos en el panorama del derecho y la limitada oferta de herramientas teóricas con que satisfacer esta demanda que aporta el modelo tradicional de ciencia positivista del derecho. Tras el diagnóstico inicial de desajuste entre la oferta y la demanda, se destaca como un problema medular del modelo tradicional de ciencia positivista del derecho su resistencia a asumir una racionalidad de tipo práctico y se defiende la viabilidad de esta forma de pensamiento. El trabajo concluye con una propuesta para la reinvención de la filosofía del derecho del siglo XXI, redefiniendo sus objetivos y replanteando su método.