Subjective and objective dimension of human work: the tension in their realisation in corporate experience thesis / Tomáš Roubal The thesis deals with a situation that is relatively often and by many experienced in the current world of gainful work: the tension / conflict / ethical challenge that a human can experience and feel in his work in situations of long-term imbalance in realisation its objective and subjective side. A working man can oftentimes perceive this situation as a crisis of meaningfulness of the profession he performs and therefore also as an insistent question of his own value. The thesis pursues the topic from the positions of theological ethics and psychology: - presents the problems / conflict through a particular case of a worker in the financial sector, - approaches the generalizable sources, causes, consequences, risks of he problems / conflict, - expresses the concept of theological ethics and its evaluation of human labour as a value basis for further following of the topic, - presents the impulses that accent the possibilities and perspectives of an individual person in their reasoning, decision making and actions in a potential particular situation of the type of conflict in question. The thesis accentuates the individual-ethical, especially interpersonal dimension of...

This master's degree thesis, adhering to the genre of contemporary history studies, depicts the lifestory of Ivan M. Havel. Theoretically it is grounded in personalism, especially regarding to works of Ch. Mounier and M. Scheler and establishes as the primary point of reference the phenomena of individual personality, uniquely embedded into the surrounding social world. From this basic tenet the explanation is built towards the understanding of general categories, using the contexts and traditions, in which the personality had been engulfed. This thesis makes use of both oral history method and archival sources and documents study. Ivan M. Havel can be understood within enduring context of his family's intellectual, civic, political and entrepreneurial tradition, where several specific phenomena stand out. First the non-partisan spirituality, second the emphasis, laid of socially responsible conduct of business; third the stress, laid on achieving broad education, going beyond established domains and disciplines and fourth the sociability, spanning over all of these attributes. Ivan M. Havel's biography is therefore traced mainly within the period up to the 1989 year, since the childhood, deeply influenced by his grandfather H. Vavrečka, through his coming of age, spent close to the Šestatřicátníci literary...

Maintenant est une revue catholique québécoise fondée par les Dominicains et publiée de 1962 à 1974. Ses animateurs et animatrices sont des catholiques qui adhèrent à la philosophie du personnalisme. D'après celle-ci, la vraie foi catholique est vécue dans l'engagement au sein de la société : chaque croyant et chaque croyante est invité.e à transformer le monde profane selon les critères évangéliques. Les auteurs et autrices du mensuel voient dans les nombreuses institutions catholiques du Québec - la chrétienté - un obstacle à la réalisation de cet idéal et mènent par conséquent une charge à fond de train contre cette « politique » du clergé canadien-français. Pour appuyer leur critique, ils développent une analyse complexe et cohérente du paysage religieux québécois qui lie la chrétienté au conformisme et à l'ignorance religieuse, elle-même facteur décisif dans le décrochage religieux observé à leur époque. À partir du milieu des années 1960, la chrétienté n'existe plus - notamment en raison de l'entrée en vigueur du « Bill 60 » du gouvernement de Jean Lesage - et les auteurs portent progressivement leur attention du côté de la sécularisation des mentalités : ils proposent des réformes pastorales, liturgiques et ecclésiologiques pour adapter le catholicisme à la « mentalité séculière ». Le tout se déroule sur la toile de fond des travaux de Vatican II (1962-1965) qui s'inspirent de la philosophie personnaliste chère à Maintenant. Or, la revue s'avère très critique et déçue des réformes romaines qu'elle juge peu ambitieuses et mal appliquées. / Maintenant is a French Canadian catholic paper created by the Dominican Order and published from 1962 to 1974. Its authors are proponents of Emmanuel Mounier’s personalism. According to this philosophy, the true catholic faith calls for believers to positively transform profane society following evangelical lines. Maintenant’s writers postulate that Québec’s numerous catholic institutions are an obstacle to this ideal : rather than encourage believers to reshape their environment, these institutions seek to isolate them from society in order to shield them from nefarious beliefs and temptations. This « system », la chrétienté, is relentlessly criticized and painted as the main cause behind the observed religious decline. Indeed, the monthly publication argues that these institutions are indissociable from an authoritarian stance that breeds conformism and religious ignorance. From 1965 onward, secularism in Québec dramatically reduces the Catholic Church’s institutional presence. The Liberals’ « Bill 60 », for example, makes the government the primary actor in matters of public education. In turn, the intellectuals of Maintenant gradually shift their focus from la chrétienté to secularism’s impact on religious belief and practice. Convinced that Catholicism and the rising secular mentality can coexist, they put forward ideas of pastoral, liturgical and ecclesiological reform aimed at reconciling the two. These propositions are deeply influenced by the Second Vatican Council (1962-1965) during which a majority of the clergy is won over by personalist ideals. The paper’s authors are nonetheless disappointed by the reforms emanating from the works of the Council as they are deemed unambitious and badly implemented.

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This project follows recent scholarship that challenges an older paradigm of the social gospel tradition's demise after World War I. It undertakes a multifaceted analysis of Harry Emerson Fosdick, his local and national audiences, and his context of The Riverside Church--as building and as congregation--as a means of tracing the contours of the social gospel through the Great Depression. Fosdick was an internationally known liberal Protestant minister who was prominent in efforts to rearticulate the social gospel and maintain its relevance in the postwar period. He grounded his interpretation of the social gospel in personalist philosophy, which asserted individual personality as irreducible, yet also shaped within social networks. Personalism manifested liberal Protestantism's emphasis on experience, pairing well with the interest in psychology that burgeoned in the early twentieth century, and which was prominent in Fosdick's preaching and writing. I refer to this threefold convergence of liberal theology, social gospel critique and activism, and personalist philosophy as social gospel personalism. While social gospel personalism promoted activity to bring about social change, I find within it a rhetorical tendency to prioritize attention to the psychological development of personality as the primary means through which the aim of transforming society would be met. In this dissertation, I attend to the ways in which social gospel personalism as articulated by Fosdick and embodied in The Riverside Church was particularly classed, with attendant blind spots and limitations, while simultaneously serving to provide its white, middle class adherents with a religious grounding that helped them weather a period of acute social and economic upheaval. Recent scholarship on American religious liberalism seeks to move beyond the narratives of Protestantism, but I argue that Fosdick and Riverside, by virtue of their cultural prominence, represent an important attempt to find personal grounding amidst depersonalizing social currents, and a religious vocabulary for critiquing those social forces that diminished the person. To make this argument, I engage social gospel personalism from multiple angles. I begin with an analysis of Fosdick's preaching and writing, situating him within the social gospel tradition and tracing the presence of personalist thought throughout his message. I then consider Fosdick as a mediated phenomenon, allowing an examination of the ways in which his message was received and utilized by his multiple audiences, suggesting that the dynamics of mediation tended to heighten the individual, existential elements of Fosdick's message. In turning to the Riverside Church itself, I interpret the building as a site within which social gospel personalism was embodied and enabled, attending to the utilization of space as both reflective of and formative of religious practice. Finally, I analyze two of Riverside's programmatic responses to the vast unemployment engendered by the Great Depression as a means of illuminating the ways in which social gospel personalism was and was not prepared to meet the crisis. / Religion

A bioética é uma ciência que surgiu no início da década de 1970 nos Estados Unidos, com objetivo de criar uma ponte entre a ciência biológica e a área dos valores. No Brasil, a bioética chega, efetivamente, em 1995, a partir da fundação da Sociedade Brasileira de Bioética e da promulgação da Resolução 196/96 do Conselho Nacional de Saúde, que regulamenta a pesquisa com seres humanos no país. A bioética possui vários modelos e dentre eles está o Personalismo Ontologicamente Fundado, criado por Elio Sgreccia. Esta linha de pensamento se funda na pessoa humana, ou seja, a pessoa deve ser o critério de avaliação frente a um dilema bioético. Toda pessoa humana é unitotalidade, dotada de uma dignidade. Ela é formada pelas dimensões física, psíquica, social, moral e espiritual. Este modelo considera que toda vida humana tem início com a fecundação e fim com a morte natural. Mas este conceito de pessoa humana não é o único no âmbito da bioética. Por isso, no presente trabalho, se pretendeu através da hermenêutica de Gadamer, identificar o conceito de pessoa humana utilizado no Brasil. Foram recolhidas 63 referências no site da Bireme através de palavras-chave identificadas na revisão da literatura. Destas referências, 50 foram lidas na íntegra e algumas categorias foram criadas para dividi-las, sendo elas: Início da vida, Final da vida, Prática da Saúde, Saúde Pública e Temas Variados. Os textos foram resumidos e interpretados com o objetivo de se identificarem aspectos relativos ao conceito de pessoa humana. Na discussão, os aspectos referentes ao Personalismo Ontologicamente Fundado foram evidenciados como contraponto de conceitos de outros modelos. E o critério utilizado no sentido de reconhecer o conceito de pessoa humana foi a experiência elementar, entendida como a experiência que cada pessoa faz, a partir de um critério de juízo, e através da correspondência com sua realidade. No Brasil, em relação ao Início da vida, os pesquisadores em sua maioria, consideram que a vida tem início em qualquer momento posterior à fecundação; diferentemente do conceito da bioética personalista que determina o início da vida na fecundação. Em relação ao final da vida, os conceitos de dividem, sendo que metade pensa na morte natural, e metade pensa que a pessoa deve ter autonomia para decidir pelo final de sua vida. Os que falam em morte natural, admitem os cuidados paliativos como saída para os doentes incuráveis se verem acolhidos em seu sofrimento, como diz também o personalismo ontologicamente fundado. Em relação à prática à saúde, a autonomia aparece predominantemente como auxiliar à prática médica, mas em alguns artigos este princípio aparece como a parte da pessoa de maior importância na relação paciente - equipe de saúde. De acordo com a bioética personalista o critério último frente à prática clínica deve ser SEMPRE a pessoa humana. Na saúde pública foram evidentes os aspectos relacionados à grupos vulneráveis e à necessidade de intervenção do Estado, tendo faltado a ênfase ao protagonismo da pessoa, da sociabilidade e da subsidiariedade. E no que tange a eugenia, os autores falaram em tolerância à ela e respeito à vontade da maioria da sociedade, enquanto a bioética personalista fala em considerar o diferente, o diverso, através do reconhecimentos de sua dignidade humana. Assim, no Brasil os conceitos relacionados à definição de pessoa humana são bastante diversos. Concluindo, é preciso fazer com que a comunidade bioética brasileira comece a considerar o conceito de pessoa do personalismo ontologicamente fundado, a partir do olhar para sua própria experiência, tendo como critério de juízo sua própria realidade. E utilizar essa experiência de pessoa nos momentos em que seja necessário decidir sobre as intervenções que se faz sobre a vida. / Bioethics is a science that emerged in the beginning of the 70s in the U.S. by aiming at creating a new connection between biologic science and values. Bioethics effectively arrived in Brazil in 1995 as of the foundation of the Sociedade Brasileira de Bioética [Brazilian Bioethics Society] and the publication of Decree 196/96 by the National Health Council, which rules over research with human beings in the country. Bioethics presents several models, wherein the Ontologically Based Personalism as created by Elio Sgreccia can be found. This train of thought is based on the human person, i.e. the person needs to be the assessment criteria before a bioethical dilemma. Every human person is a unitotality who is endowed with dignity. She is formed by physical, psychic, social, moral and spiritual dimensions. This model considers that all forms of human life begin upon conception and end with natural death. But this human person concept is not the only one within the bioethical scope. Thus, we intended to identify herein the human person concept used in Brazil through Gadamer\'s hermeneutics. 63 references from the Bireme website were collected through key-words identified in the revision of the literature. From among them, 50 were read completely and some categories were created so as to divide them, namely being: Beginning of Life, End of Life, Practicing Health, Public Health and Various Subjects. The texts were summarized and interpreted by aiming at identifying aspects concerning the human person concept. Aspects regarding the Ontologically Based Personalism were evinced as counterpoint to the concepts from other models within the discussions, and the criteria used to recognize the human person concept was the elementary experience that is understood as the one each person undergoes as of judgment criteria, as well as through the correspondence to its reality. In Brazil, most researchers consider life begins at any moment after conception when referring to the Beginning of life, as opposed to the concept of personalistic bioethics which understands the beginning of a new life happens upon conception. Regarding the end of life, the concepts are divided, whereby half of researched authors admit palliative care as an exit for terminally-ill patients for them to be soothed in their suffering, just as the Ontologically Based Personalism also suggests, and the other half thinks the person needs independence to decide the end of his life, offering hence an opening to euthanasia. In regard to practicing health, the principle of independence appears predominantly as part of the base of medical practice, whereby this principle appears in some articles as the part of the person with the biggest importance in the patienthealthcare team relation. For personalistic bioethics, the ultimate criterion before the clinical practice has to serve as the foundation for the human person. Authors who work with public healthcare themes showed evident aspects related to vulnerable groups and to the need of State intervention, wherein the emphasis on the persons leadership has been missing, in addition to sociability and subsidiarity. Concerning eugenics, authors speak of tolerance toward it and respecting the will of the majority of society, while personalistic bioethics speak of considering what is different and diverse through the acknowledgment of human dignity. Thus, the concepts related to the definition of the human person are quite diverse in Brazil. In summary, it is necessary to help the Brazilian bioethical community become acquainted with the concept of the person as resumed by the Ontologically Based Personalism, by looking at our experience and by having our own reality as judgment criteria, as well as using this experience of person when it is necessary to take decisions in regard to life.

La personne est un concept tributaire de la catégorie de substance, à laquelle la métaphysique contemporaine continue souvent de l'assimiler. Or, la substance méconnaît la nature profondément relationnelle de la personne, et n'est quasiment plus d'aucune utilité en dehors de la métaphysique elle-même. Nous lui substituons d'autres catégories, afin de distinguer méthodiquement la personne d'une part de l'animal humain, comme nous y invite l'ontologie animaliste, et d'autre part de l'ego cartésien, si fortement critiqué par Parfit. Ce faisant, nous retrouvons les deux thèses les plus puissantes de la personne : la thèse chrétienne* qui en fait un centre de relations, et la thèse bouddhiste* qui en fait un complexe de propriétés. Toutefois, la première affilie la personne au modèle particulier de la Sainte Trinité, tandis que la seconde aboutit le plus souvent à un nihilisme de la personne tout aussi spéculatif. Nous proposons de penser la personne comme un processus, ou une série d'événements, afin de faire droit à l'idée de "personhood" : c'est à travers l'interaction entre les niveaux psychologiques et sociaux que la personne émerge, comme une activité auto-organisatrice qui ne se réduit pas à des propriétés biologiques, et n'est pas davantage soluble dans des structures collectives. Le saut quantique que la personne accomplit au sein de la nature, sans correspondre à une rupture ontique, peut être mieux apprécié : l'agentivité et la dignité propres à la personne sont aussi des phénomènes émergents, et des caractéristiques objectives. La personne est donc moins une entité qu'une instance, ou un réseau particulier de relations au sein d'un monde en perpétuel mouvement. / The concept of a person is historically dependent on the metaphysical category of substance, and contemporary metaphysics keeps assimilating one and the other. But the substance ignores the deeply relational nature of the person, and is virtually of no use outside of metaphysics itself. That is why we substitute other categories, to systematically distinguish the person firstly from the human animal, as prompted by the animalist ontology, and secondly from the Cartesian ego, so strongly criticized by Derek Parfit. In doing so, we find the meaning of the two most powerful theories of the person: the Christian thesis*, making it a center of relationships, and the Buddhist thesis*, making it a complex of properties. However, the first one affiliates the person to the particular model of the Holy Trinity, while the second leads most often to a nihilism of the person just as much speculative. We therefore propose to consider the person as a process, or series of events, so as to stand for the the metaphysical idea of an emergent personhood: it is through the interaction between psychological and social levels that the person continuously emerges as a self-organizing activity that cannot be reduced to biological properties, and is not more soluble in collective structures. The quantum leap that the person accomplishes in nature, without corresponding to an ontological rupture, can in turn be best appreciated: the agentivity and the dignity of the person, are also emerging phenomena, which count as objective features. The person is considered less as an entity than as an instance, that is to say a particular network of relations in a changing world.

Il presente lavoro di ricerca ha inteso porre le basi di una pedagogia del sentire umano. Si è inteso indagare le emozioni gli affetti e i sentimenti da un punto di vista pedagogico-educativo. Muovendo dai contributi offerti dalla psicologia e dalle neuroscienze, dalla filosofia, dall'antropologia e dalla sociologia si è delineata una visione complessa e articolata dell'essenza, del valore e del significato del sentire umano. Poiché nella riflessione pedagogica le emozioni, gli affetti e i sentimenti sono in misura variabile da sempre stati oggetto di attenzione, si è presentato, altresì, ripercorrendo e rileggendo criticamente, il pensiero di alcuni autori legati alla storia della pedagogia e alla pedagogia contemporanea. La scelta è avvenuta sulla scorta della significatività delle riflessioni circa la fondatività delle emozioni, affetti e sentimenti nella persona e nella relazione educativa; circa l'educazione del cuore nei percorsi di crescita e umanizzazione dell'educando. Successivamente, nel riflettere sull'educabilità del sentire umano, si sono svolte precisazioni e chiarificazioni semantiche dei termini in questione e si è approfondito il tema della competenza emotivo-narrativa e della riflessività emotivo-affettiva. Infine, prendendo le mosse da una micro ricerca svolta sull'affettività familiare si è tematizzata la famiglia come nucleo affettivo originario; il ruolo educativo gentioriale nella formazione emotivo-affettiva, il rapporto tra formazione emotivo-affettiva e formazione morale della persona. / The present work of research meant to lay the bases of a pedagogy of human feeling. We intended to analyse the emotions, the affections and the feelings from a pedagogical and educational point of view. Beginning from literary contributions of the psychology and neuroscience, of the philosophy and anthropology and of the sociology, we delineated a complicated and well constructed vision about the essence, the value, and meaning of human sensibility and feeling. Because of in pedagogical consideration, emotions, affections and feelings, have always been object of attention in different ways, we have also critically showed the thought of some authors connected to the history of pedagogy and to the current pedagogy. It was due to the meaning of reflection about the importance of emotions, affections and feelings in the human being and in the educational relation; about the hart education in the growth of the child. After that, thinking about the education of human feeling, we realized semantic explanations regarding the terms of the phenomena of human feeling, we studied in depth the theme of emotional literacy and of the emotional reflectivity. At the end, starting from a micro research about family affectivity we talked about family as emotional and affective original nucleus; about the education parents role in the emotional growth; about the connection between emotional formation and the moral formation of the human being.

The goal of this thesis is to analyze the philosophy and pedagogy of an almost forgotten figure in Saskatchewan history, whose work has had a lasting impact on the theory and practice of adult education. Watson Thomson, who was appointed as director of the Adult Education Division (AED) by the newly elected CCF government of Tommy Douglas in 1944, initiated an ambitious program designed to animate the citizenry of Saskatchewan, bring a variety of educational services to the common person, and develop co-operative and community enterprises throughout the province. Thomsons work is significant for a number of reasons. First, I compare and contrast it with the pedagogy of Brazilian educator, Paulo Freire. Second, I show that it was influenced by the humanistic philosophy of Personalism, especially that of Emmanuel Mounier. Third, and perhaps most importantly, Watsons philosophy embodies insights from the depth psychology of Alfred Adler enabling him to advocate a distinctive, dialogical pedagogy. Fourth, his influence as director of the AED was considerable as can be gauged from the fact that within one year of its formation, the division had organized over 500 study-action groups and more than 100 cooperative enterprises. Fifth, Watsons educational achievements are important not only for historical reasons but as a model for the development of social economy enterprises today, as evidence from a recent UNESCO report shows. The thesis uses an interdisciplinary approach of intellectual biography, historical documentation, and philosophical and psychological analysis in order to establish a comprehensive account of the theory and practice of this important figure.

The goal of this thesis is to analyze the philosophy and pedagogy of an almost forgotten figure in Saskatchewan history, whose work has had a lasting impact on the theory and practice of adult education. Watson Thomson, who was appointed as director of the Adult Education Division (AED) by the newly elected CCF government of Tommy Douglas in 1944, initiated an ambitious program designed to animate the citizenry of Saskatchewan, bring a variety of educational services to the common person, and develop co-operative and community enterprises throughout the province. Thomsons work is significant for a number of reasons. First, I compare and contrast it with the pedagogy of Brazilian educator, Paulo Freire. Second, I show that it was influenced by the humanistic philosophy of Personalism, especially that of Emmanuel Mounier. Third, and perhaps most importantly, Watsons philosophy embodies insights from the depth psychology of Alfred Adler enabling him to advocate a distinctive, dialogical pedagogy. Fourth, his influence as director of the AED was considerable as can be gauged from the fact that within one year of its formation, the division had organized over 500 study-action groups and more than 100 cooperative enterprises. Fifth, Watsons educational achievements are important not only for historical reasons but as a model for the development of social economy enterprises today, as evidence from a recent UNESCO report shows. The thesis uses an interdisciplinary approach of intellectual biography, historical documentation, and philosophical and psychological analysis in order to establish a comprehensive account of the theory and practice of this important figure.