Cette recherche vise à cibler le problème environnemental de la prolifération des algues bleu-vert au Québec, de déterminer les acteurs responsables de ce problème et de proposer des solutions politiques à long terme pour le résoudre. Dans la première partie, empirique, du travail, nous présentons la problématique de ce problème environnemental et ses causes. Par une étude de cas du lac Bromont, nous identifions les acteurs individuels et collectifs et montrons que des chercheurs ont proposé des solutions concrètes à long terme pour éradiquer les causes de la prolifération. Dans notre deuxième partie, normative, de notre recherche, nous discutons le principe de responsabilité de Hans Jonas et son principe de précaution, qui nous permet de formuler des principes d’actions éthiques concrètes, qui déterminent ce que les différents acteurs devraient faire : se demander ce que peut supporter la nature, d’inclure des questions de préservation et de prévention dans les prises de décision et opter pour des solutions à long terme. Dans la troisième partie du mémoire, nous posons la question : que peuvent faire les différents acteurs. Nous analysons la capacité des différents acteurs à assumer leurs responsabilités et ainsi à intervenir. L’analyse montre que la plupart des acteurs qui ont le plus de pouvoir d’agir n’en font pas usage en raison de leurs intérêts politiques. En reliant les trois parties de notre recherche, nous établissons pourquoi les acteurs ont une obligation morale d’utiliser leurs pouvoirs d’intervenir à bon escient et développons des pistes de solutions. / This research is about the environmental problem of blue-green algae proliferation in Quebec, to determine which agents are responsible for this problem and to propose long-term political solutions to solve it. In the first, empirical, part of the work, we present the problematic of this environmental issue and its causes. Through a case study of Lake Bromont, we identify the individual and collective agents and show that researchers have proposed concrete long-term solutions to eradicate the causes of the proliferation. In the second, normative, part of our research, we discuss Hans Jonas' principle of responsibility and his precautionary principle that allows us to formulate principles for concrete ethical actions. This allows us to determine what the different agents should do: ask themselves what nature can support, include questions of preservation and prevention in decision-making, and adopt long-term solutions. In the third part of the thesis, we ask the question: what can the different agents do? We analyze the capacity of the different agents to assume their responsibilities and thus to intervene. The analysis shows that most of the agents who have the most power to act do not use it because of their political interests. By connecting the three parts of our research, we establish why agents have a moral obligation to use their powers to intervene appropriately and develop possible solutions.

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The modern world is experiencing a spiritual and moral cns1s. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Public administration emphasizes the importance of diversity (Rice, 2004), representation (Selden & Selden, 2002), ethics, and professionalism, to ensure fairness and equity for all citizens (American Society for Public Administration, 2013a; Cooper, 2012). Research has shown a link between the teaching of ethics and values in leadership courses, and the establishment of consensus for espoused social norms and standards of practice (Begley & Stefkovich, 2007). Through the discourse within classrooms, and the scholarship of public administration, we create and advance the boundaries of social consensus in areas such as diversity (Hewins-Maroney & Williams, 2007; National Association of Schools of Public Affairs and Administration, 2014a). MPA ethics courses are perfectly situated to espouse and reinforce public service diversity values and educate future public servants. This dissertation uses ethnographic content analysis (ECA) of 48 syllabi from 40 NASPAA accredited universities in the United States (U.S.) dated 2012-2014, to interpret how, or whether, Master of Public Administration (MPA) education addresses or contributes to gender inclusion. The analysis uses feminist theories to reveal if, and to what extent, gender, diversity, and social equity topics have been incorporated into master's level graduate public administration ethics courses, through an examination of ethics course syllabi. This research shows that gender is incorporated into MPA ethics syllabi directly through the gender of professors, authors of course materials, discussion topics, and gendered language. Gender is also demonstrated in the syllabi through images and sub-textual tones that express social norms for gender roles. Gender inclusion is addressed indirectly in the syllabi through course policies and pedagogical choices designed to increase opportunities for participation by students of both genders. Ethnographic content analysis across various stages of this interpretive research study led to the creation of a four-part Gender Inclusion Model. Each tier of this model is made up of inclusion markers influenced by themes in feminist pedagogical literature. The Gender Inclusion Model can be used for future research to examine whether, or how, minorities and diversity are incorporated into higher education curricula. The research compiles a list of best practices, along with a mock syllabus, guided by recommendations from feminist literature. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-15T11:37:47Z No. of bitstreams: 1 Osvaldo Estrela Viegaz.pdf: 1090762 bytes, checksum: b753074fdcecae0fcdd5f90e03f554fb (MD5) / Made available in DSpace on 2017-12-15T11:37:47Z (GMT). No. of bitstreams: 1 Osvaldo Estrela Viegaz.pdf: 1090762 bytes, checksum: b753074fdcecae0fcdd5f90e03f554fb (MD5) Previous issue date: 2017-12-04 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / by means of this modest work we try to address some of the most important concepts of the work of the italian philosopher Giorgio Agamben and more specifically as his thesis on the relations of the concentration camp constitute the place of the city as the true paradigm of the modern. In the discussion of points such as the state of exception, the position of homo sacer in the structuring conjuncture of politics and law, and the incidence of these forms in the contemporary world, we try to insert in the discussion what Agamben considers most important to think modernity: what (still and insistently) remains of Auschwitz. Therefore, we raise important questions that focus on our own being and the daily relationships that it establishes with others in society, inscribing in violence and force-of-law the (im)possibility of self-criticism necessary for us, inserted in a reality evidently simulated, which leads us to believe in a reality that is far from the real reality, in a world in which democracies and their humanistic principles have buried all totalitarianism and filled the gaps that man's inhumanization caused without ever going through the necessary discussions about the which "subtracts" from Auschwitz. Biopolitics, paradox of sovereignty, governability, tanatopolitics. Far from appearing to be distant concepts in our daily lives, these terms are, in fact, revealed as ideals contained in sovereign power that we deal with every day, transposed into formulations that differ from living reality, in which democracy and its human principles conceal the real in the face of what is left of Auschwitz, a gap which we ignore and which we attempt to displace in our discussions, leading to incomplete responses to incomplete lives in an incomplete society within an equally incomplete worldwide contentment that insists on showing itself as already made, complete and finished, in which to ignore is more effective than to understand and in which to shout the dignity of the human person is more important than to understand who really is human in the present reality and under what conditions he is captured in all these relations of the concentration camp, putting in question our own life as life itself – naked life – and leading us to perhaps the most important question so that we must try to open the doors of the house of our conformism and pretended security and finally to see the gaps that Auschwitz left in the human itself, reaching the minimum of estrangement from the human that comes: how much of reality our illusion is capable to withstand? / por meio deste modesto trabalho procuramos abordar alguns dos mais importantes conceitos da obra do filósofo italiano Giorgio Agamben e mais especificamente como sua tese sobre as relações do campo de concentração se constituem no lugar da cidade como o verdadeiro paradigma do moderno. Elencando pontos como o estado de exceção, a posição do homo sacer na conjuntura estruturante da política e do direito e a incidência dessas formas no mundo contemporâneo, tentamos inserir na discussão o que Agamben considera de mais importante para se pensar a modernidade: o que (ainda e insistentemente) resta de Auschwitz. Levantamos, com isso, importantes questionamentos que se centram no próprio ser e nas relações diárias que este estabelece com os demais em sociedade, inscrevendo na violência e na força-de-lei a (im)possibilidade de autocrítica necessária para nós, inseridos numa realidade evidentemente simulacrada, que nos leva a crer numa realidade distante daquela realmente real, num mundo em que as democracias e seus princípios humanísticos soterraram todo o totalitarismo e preencheram as lacunas que a inhumanização do homem causaram sem nunca, porém, passar pelas necessárias discussões sobre o que “resta” de Auschwitz. Biopolítica, paradoxo da soberania, governabilidade, tanatopolítica. Longe de parecerem conceitos distantes em nosso cotidiano, estes termos se revelam, em verdade, como ideários contidos no poder soberano e que lidamos todos os dias, transvestidos em formulações discrepantes com a realidade vivente, em que a democracia e seus princípios humanos escondem a real face do que ainda resta de Auschwitz, lacuna esta que ignoramos e que tentamos deslocar em nossas discussões, levando a respostas incompletas para vidas incompletas numa sociedade incompleta dentro dum contento mundial igualmente incompleto e que insiste em transparecer como pronto, acabado e completo, em que ignorar é mais eficaz do que compreender e em que bradar a dignidade da pessoa humana é mais importante do que entender quem realmente é humano na atual realidade e em que condições ele está capturado em todas essas relações do campo de concentração, colocando em questão a nossa própria vida como vida mesmo – vida nua – e nos levando a talvez o mais importante questionamento que devemos nos fazer para, quem sabe assim, abrir as portas da casinha de nosso conformismo e pretensa segurança e finalmente enxergar as lacunas que Auschwitz deixou no próprio humano, alcançando o mínimo de estranhamento ao humano que vem: quanto de realidade nossa ilusão é capaz de suportar?

University of Macau / Faculty of Social Sciences and Humanities / Department of Government and Public Administration

University of Macau / Faculty of Social Sciences and Humanities / Department of Government and Public Administration

Thesis (MA)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This study deals with the build-up to, and resultant reactions against, regulating sexual practices in the Cape Colony, especially the Contagious Diseases Acts in 1868 and 1885. The focus will be on the existence of venereal disease as a colonial epidemic. The wider context in terms of Britain, India, Hong Kong, Singapore and Australia will also be taken into account. The research is based on a theoretical framework made up of three components; gender, power and moral politics. The role of gender will be looked at through the existence of the double standard and the prostitute. Power and the existing relations between the colonies and the colonisers will be looked at by addressing the issue of race, superiority and the exportation of the colonial mindset. Moral politics will be analysed through the discussion of purity campaigns, women’s role in society and the medical aspect of politics. Within this thematic framework, the focus of the study will then move to the Cape Colony and the existence of regularity practices there. This study seeks to establish the ways in which regulation developed at the Cape and in doing so hopes to contribute to the existing historiography. / AFRIKAANSE OPSOMMING: Hierdie studie fokus op die aanloop tot en die daaropvolgende reaksies ten opsigte van regulatoriese sekspraktyke, waarvan die bekendste die Aansteeklike Siektes Wette van 1869 en 1885 was. Daar word na die bestaan van veneriese siekte as ‘n koloniale epidemie gekyk. Die breër konteks van Brittanje, Indië, Hong Kong, Singapoer en Australië word ook in ag geneem. Die navorsing is gebaseer op ‘n teoretiese raamwerk van drie komponente: geslagtelikheid (“gender”) , mag en morele politiek. Die rol van geslagtelikheid word betrag na gelang die bestaan van dubbele standaarde en die prostituut. Mag en die bestaande verhoudinge tussen die koloniseerders en die wat gekoloniseer, word aangespreek deur te let op die kwessie van ras, meerderwaardigheid en die toepassing van ‘n koloniale denkpatroon. Morele politiek word ontleed deur te let op die bespreking van kuisheid kampanjes, vroue se rol in die samelewing en die mediese aspekte van politiek. Binne hierdie teoretiese raamwerk word die bestaan van regulatoriese praktyke in die Kaapkolonie bespreek. Die studie poog om vas te stel op welke wyses regulatoriese praktyke in die Kaapkolonie ontwikkel het en sodoende word gepoog om ‘n bydrae tot die bestaande historiografie te maak.

The modern world is experiencing a spiritual and moral cns1s. Associated with this, Christian spirituality and ethics have become separated in the life of the individual Christian and the community of the church. The Christian understanding of human beings and the integrated nature of spirituality and ethics provides a solution to this crisis. Christian spirituality and morality both originate in the character and purposes of God as revealed in the biblical record. The value and effects of the integral relationship between spirituality and morality can be traced throughout scripture and the history of the church. The. encounter and relationship with God, in Jesus Christ and through the presence and power of God's Spirit, transforms the disciple of Christ, which means that spirituality is the basic framework and motivation for morality. Integrated spiritual and moral formation creates moral character and moral communities which enable believers to act with love and justice. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished