[pt] Numa perspectiva objetiva, o fundamento da responsabilidade moral é objeto do Livro IX das Leis, onde Platão desenvolve sua teoria da punição, baseada na tese de que ninguém comete o mal voluntariamente, que ele concilia com a necessidade prática de graduar as penas, a partir da distinção tradicional entre delitos voluntários e involuntários. Identificando no delito dois aspectos independentes, dano e injustiça, Platão afirma que o primeiro requer apenas reparação, enquanto a punição é concebida como medida destinada a melhorar a alma afetada por emoções desordenadas ou por ignorância, causas da injustiça. O problema em foco apresenta também um aspecto subjetivo: independentemente das vantagens sociais da justiça, da ótica exclusiva do indivíduo em sua relação consigo próprio, haveria alguma razão que justificasse ser justo? Para Platão, a injustiça causa uma ruptura da harmonia da alma, rompendo o diálogo interno do eu consigo mesmo e afetando a capacidade de pensar. Nos diálogos tardios, à medida que evolui a concepção de Platão acerca das fontes do mal, resta claro que a punição pelas injustiças não depende da sobrevivência da alma após a morte, pois decorre da lei universal de atração dos semelhantes, por força da qual a maldade leva o injusto a conviver com o mal, devastando sua vida interior / [en] From an objective point of view, Book IX of the Laws is concerned with the foundation of moral responsibility, a central issue in Plato s theory of punishment, which couples the socratic thesis that no one commits evil willingly, with the practical necessity for a gradation of penalties, which is derived from the traditional distinction between voluntary and involuntary crimes. Distinguishing two independent aspects of wrongdoing – damage and injustice – Plato argues that the former requires only atonement, whereas punishment is conceived as a measure to improve the soul, affected by disordered emotions or ignorance, causes of injustice. This question also presents a subjective aspect: from the agent’s point of view, in his relation with himself and disregarding the social advantages of justice, is there any reason to be fair? For Plato, injustice tears the soul’s harmony, preventing the internal dialogue of a person with himself and affecting his capacity to think. In his later dialogues, as Plato’s conceptions about the sources of evil evolve, it remains clear that punishment for injustice does not depend on the soul’s survival after death, but springs from a universal law according to which like clings to like, a principle which determines that evil induces the wicked to live with evil, disrupting his inner life.

Morals are an important aspect in any society's functioning, and can be seen as a complex concept which consists of many facets. Morals can also be seen to be influenced by variety of different factors. The present study used case studies and successive approximation content analysis to explore the influence of Christian Belief on moral behaviour in fifteen adolescents. The research found that adolescents' moral behaviour could be influenced by Christian Belief as well as authority and peers. Certain adolescents had different views and understandings of morals. / Social Work / M.Diac. (Play Therapy)

This study attempts to establish a connection between the moral philosophy of F. H. Bradley, particularly as expressed in his Ethical Studies and modified in the teaching of Josiah Royce, and the moral thought of Eliot's poetic writings, beginning with "The Love Song of J. Alfred Prufrock," culminating in Four Quartets, and finding a new mode of expression in the dramas. By tracing Eliot's moral thought to the nineteenth century anti-utilitarian moral controversies out of which Bradley's Ethical Studies grew, this study clarifies Eliot's position in the history of moral philosophy. For Bradley, the end of morality is not self-gratification; it is the realization of the universal will in the will of the individual. Hence the aim of moral action must be away from self-concern and toward the duties that society imposes on the individual. The Absolute, in which all individuals and societies culminate, invites us to true self-realization, while the egotistic self solicits us to physical and spiritual self-indulgence. Royce modifies Bradley's Absolute by making it a redemptive community in which the selfish actions of the past are given new meaning by heroic sacrifices in the present and future. The moral thought of Eliot's poetry and drama closely parallels this ethical system. In these works, Eliot dramatizes situations in which selfless motives are scarcely distinguishable from egotistic needs, merited suffering from heroic martyrdom. In Murder in the Cathedral, for instance, Thomas the Archbishop cannot will his martyrdom for the good of God's kingdom without also willing the gratification of his personal vanity. Four Quartets presents the same moral dilemma working itself out in Eliot's thoughts about his own life. He wonders if he has chosen his life as poet and critic as an unselfish response to duty--and hence as a path to God--or if he has chosen it out of personal vanity. In his considerations of time and eternity he comes to the conclusion that it is possible to redeem past mistakes by the present right intention.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal.

1 Abstract This thesis deals with the principles of good morals and public order focusing on their role function as limits restricting the autonomy of the will. Although both principles are vague legal concepts, this thesis doesn't seek to define exactly not even cover all the practical possibilities of their application. The aim of the thesis was to bring the possible content of these principles and to highlight their importance in assessing the validity of legal actions or to specify further consequences of legal conduct, which would be contrary to these principles. The view on this topic is primarily from the Czech law perspective. On exemplary and a limited number of legal institutes, this thesis tries to capture the possibilities of using good manners and public order as correctives of autonomy of will. The thesis is divided into eight chapters. The theme of the first chapter is the principle of autonomy of the will and its position in the Czech legal order. Such introduction was begun for the purpose primarily for understanding the whole thesis and to highlight the importance of this principle for the functioning of a democratic society. The second chapter deals with the principle of good morals. Different opinions on the content of this term are closer specified. Furthermore, this section discusses...

This essay explores the influence of contemporary values in two iterations of the Greek Prometheus myth and argues that the events portrayed in the two texts follow the structure of the myth and that the discourse in the texts shows traces of contemporary moral values. Mary Shelley’s Frankenstein (1818) is used as a starting point, but the focus is on Howard Phillip Lovecraft’s “Herbert West: Reanimator” (1922) as a later iteration of the Prometheus myth.The method for comparison is centred on disassembling the texts in accordance with the instructions found in Mieke Bal’s Narratology: Introduction to the Theory of Narrative (1997) to form tables of events. The functions of the events found in the Prometheus myth will then be used to sort the events from Lovecraft’s and Shelley’s work to assert focal points for comparing the moral values in the discourse.

Managed clinical and care networks (MCNs) have emerged in Scotland as a collaborative form of organising within health and between health and social services. Bringing together disparate disciplines and professions their aim has been to allow work across service and sector boundaries to improve care for patients. Whilst MCN prevalence has increased and policy has moved to centralise this method of organising, many research questions remain. These include: how can we understand the form, function and impact of MCNs, and further, what are the underlying motivations for practitioners and managers to organise in this way? Focussing in on the work of 3 voluntary MCNs operating in Scotland, the centrality of practice emerges. Practice is defined broadly to encompass both the interactions between practitioner-patient and practitioner-population. From this, the MCN becomes conceptualised as a set of activities focussed around ground-level clinical MCN service issues and top-level policy direction. Through considering work the interplay between ethics and scientific evidence emerges. The inherent uncertainty and suffering of daily practice comes to the fore, these concepts are brought together within a framework, morals-in-practice. Further, using the hermeneutic dynamics of alterity, openness and transcendence, MCNs can be understood as providing a space to foster creative responses to the wicked problems created by health and social service design and delivery. The organising opportunities provided by MCNs thus arguably serve several organisational and social functions, providing a forum to: mutually support and respond to the intrinsically challenging nature of practice understood; debate morals-in-practice helping to ensuring collective clinical governance; sharing of organisational knowledge; planning, delivery and audit of services; and creatively respond to wicked problems. By focussing in on the work, the practice particularities of each individual MCN are resultantly emphasised, whilst still maintaining recognition that much of the NHS operational context is more widely shared. Through this these voluntary MCNs, at least, can be viewed as an organising form which has emerged in response to the complexities of modern health and social service, care, design and delivery.

O objetivo desta dissertação é compreender o conceito de padrão moral na filosofia de David Hume. Qual sua importância? O padrão moral regula os juízos morais. Todos os juízos de valor dependem do gosto e de sentimentos de prazer ou desagrado. Mas o que é o gosto? Quais objetos ele julga? Como ele forma juízos? Em moral, o objeto do gosto é o caráter pessoal. O caráter virtuoso causa prazer, o vicioso causa desgosto. Sentimos prazer com um caráter virtuoso porque ele contribui para a felicidade da espécie humana. Sentimos prazer com a felicidade de nossa espécie por causa de um instinto denominado benevolência. Todos nós temos esse instinto, existe uma natureza humana. Alguns juízos de gosto são defectivos, mas o refinamento corrige-os. O padrão moral é instituído pelo refinado gosto de indivíduos que contemplaram a natureza humana. Eles são chamados de moralistas. Moralistas humanizam a humanidade. São essas as principais teses examinadas aqui. / This dissertation aims to comprehend the concept of moral standard in David Humes philosophy. Why is it important? The moral standard regulates moral judgments. All value judgments depend on taste and on sentiments of pleasure or dislike. But what is taste? What objects does it judge? How does it make judgments? The object of taste on morals is personal character. The virtuous character causes pleasure, the vicious character causes disgust. We feel pleasure with a virtuous character, for he promotes the happiness of the human species. We feel pleasure with the happiness of our species because of an instinct denominated benevolence. We all have this instinct, there is a human nature. Some judgments of taste are defective, but refinement corrects them. The moral standard is instituted by the refined taste of individuals who contemplated human nature. They are called moralists. Moralists humanize humanity. These are the principal theses here examined.

[pt] O objetivo desta tese é discutir o desenvolvimento da crítica de Nietzsche à Modernidade, explorando as relações entre tal crítica e aquela dirigida pelo filósofo ao Cristianismo. Tentamos mostrar que a radicalização da crítica de Nietzsche aos valores modernos é parte de seu projeto de transvaloração de todos os valores. / [en] The purpose of this thesis is to discuss the development of Nietzsches s criticism to Modernity, exploring links between that criticism and the one directed against Christianism by the philosopher. We try to demonstrate that Nietzsche s radical cristicism against modern values is part of his project of transvaluating all values.

梅浩濱. / 複印打字本. / Thesis (M.A.)--香港中文大學硏究院敎育學部. / Fu yin da zi ben. / Includes bibliographical references (leaves 142-150). / Mei Haobin. / Thesis (M.A.)--Xianggang Zhong wen da xue yan jiu yuan jiao yu xue bu. / 論文提耍 --- p.ii~iii / 謝 辭 --- p.iv / 附表一覽表 --- p.vii~ix / 附圖一覽表 --- p.x / Chapter 第一章 --- 緖論 --- p.1~43 / Chapter 一、 --- 導言 --- p.1 / Chapter 二、 --- 問題說明 --- p.5 / Chapter ( 甲） --- 美育的基礎及作用 / Chapter ( 乙） --- 美育與價値敎育 / Chapter ( 丙） --- 香港學校在中四級開設美術科及音樂科的現況 / Chapter 三、 --- 研究動機及目的 --- p.32 / Chapter 第二章 --- 文獻引述 --- p.44~67 / Chapter 一、 --- 學生對音樂、美術的態度和興趣之研究 --- p.44 / Chapter 二、 --- 藝術敎育對學生所產生的影響之研究 --- p.48 / Chapter 三 、 --- 敎育工作者對藝術敎育的態度之研究 --- p.49 / Chapter 四、 --- 一般價値觀之硏究 --- p.51 / Chapter 五、 --- 自尊和自我概念之研究 --- p.54 / Chapter 第三章 --- 研究設計與實施 --- p.68~88 / 硏究範圍 --- p.68 / Chapter 二、 --- 研究假設 --- p.69 / Chapter 三、 --- 研究對象與取樣 --- p.70 / Chapter 四、 --- 研究工具 --- p.74 / Chapter 五、 --- 研究程序 --- p.77 / Chapter 六、 --- 研究限制 --- p.78 / Chapter 七、 --- 名詞釋義 --- p.80 / Chapter 第四章 --- 結果分析 --- p.89~106 / Chapter 第五章 --- 討 論 --- p.107~130 / Chapter 第六章 --- 建議與結論 --- p.131~141 / Chapter 一、 --- 建議 --- p.131 / Chapter 二、 --- 結論 --- p.137 / 參考書目 --- p.142~150 / 附錄 / Chapter 一、 --- 高中學生美育價値導向及自尊量表 --- p.159 / Chapter 二、 --- 美育價値觀每項平均得分比較圖 --- p.160~166