Made available in DSpace on 2016-04-29T13:31:17Z (GMT). No. of bitstreams: 1 Deborah Griebeler.pdf: 826548 bytes, checksum: 0341f38dd1aa04c4d0a9c57678d8efc3 (MD5) Previous issue date: 2015-05-08 / The present dissertation aims to study the term "Emblematic subjects" as a theoric contribution to the Theory of the Identity in construction, sustained in the syntagma identity-metamorphosis-emancipation proposed by Ciampa (1987). According to a survey carried out during the process of this work, the term "Emblematic subjects" have been used and built since 1996 in discussions at NEPIM (Center of Study and Research of Identity-Metamorphosis) of Pontifical Catholic University of São Paulo (PUC-SP). To carry out this study, we began, so, with academic productions of NEPIM that have had completed the term "Emblematic subjects" and, as a methodology, we used the history of life contained in the eight academic works that served as a base for short account that are presented here as contextualization and illustration of what is discussed now. This work designed in the syntagma identity-metamorphosis-emancipation proposed by Ciampa (1987) and the arising from productions of NEPIM, and has as a theoric reference Jürgen Habermas and Ciampa, especially the post-conventional subject of Habermas (1983) and the "come to be" and "be to itself" of Ciampa (1987). As we treat it like a theoric work, this dissertation ends with the final considerations broaching synthetically, what has been discussed throughout the work such as exposing inherent gaps to the academic production as possible spaces of appropriation of the Academy / A presente dissertação visa estudar o termo sujeitos emblemáticos como contribuição teórica à Teoria de Identidade em construção sustentada no sintagma identidade-metamorfose-emancipação proposto por Ciampa (1987). Segundo pesquisa realizada durante a construção desse trabalho, o termo sujeitos emblemáticos tem sido usado e construído desde 1996 em discussões no NEPIM (Núcleo de Estudos e Pesquisa em Identidade-Metamorfose) da Pontifícia Universidade Católica de São Paulo (PUC-SP). Para efetivar esse estudo, parte-se então das produções acadêmicas do NEPIM que tenham contemplado o termo sujeitos emblemáticos e, como metodologia, utilizou-se as histórias de vida contidas nos oito trabalhos acadêmicos que serviram de base para breves relatos que são aqui apresentados como contextualização e ilustração do que ora é discutido. Esse trabalho pauta-se no sintagma identidade-metamorfose-emancipação proposto por Ciampa (1987) e nas produções oriundas do NEPIM, tendo como referenciais teóricos Jürgen Habermas e Ciampa, especialmente o sujeito pós-convencional de Habermas (1983) e o vir-a-ser e o ser-para-si de Ciampa (1987). Por tratar-se de um trabalho teórico, essa dissertação se encerra com as considerações finais abordando sinteticamente o que fora discutido ao longo do trabalho, bem como expondo lacunas inerentes à produção acadêmica como espaços possíveis de apropriação da Academia

Orientador: Clélia Aparecida Martins / Banca: Aylton Barbieri Durão / Banca: Elve Miguel Cenci / Banca: José Carlos Miguel / Banca: Neusa Maria Dal Ri / Resumo: Habermas, discutindo o processo de construção da identidade, tanto individual quanto coletiva, vai salientar o fato de que ambas passam por um processo de desenvolvimento que, em seu ápice, deve se caracterizar pela autonomia, pela consciência, pela co-responsabilidade, tanto sobre a história pregressa como futura. Essa identidade emancipada, competente nos usos da comunicação, descentrada de si e aberta a princípios universais é a identidade pósconvencional. A discussão da identidade coletiva é importante para as pessoas afro-descendentes, uma vez que a concepção de povo negro vai colocar uma série de exigências de caráter nacional e avançar uma discussão para além da nação, aproximando-a dos princípios e valores propostos por um patriotismo constitucional, que se assenta, em grandes linhas, na solidariedade, justiça e democracia. A análise das comunidades majoritariamente negras indica que as exigências do povo negro, quando se reconhece em sua diversidade e especificidade, não afrontam a democracia e a igualdade, mas recolocam-nas em um patamar que aprimora a condição de vida não só dos diretamente atingidos os negros como de todos que estão excluídos dos benefícios e direitos de uma cidadania plena. Dentro dessa concepção, uma análise do papel da educação, enquanto ambiente propiciatório para a formação da identidade, em sua interação com a comunidade étnica em que, enquanto escola, se encontra inserida, pode avançar reflexões e propostas de políticas educacionais que contribuam para a formação de um Eu pós-convencional. / Abstract: Habermas, arguing about the identity construction process, emphasizes that both, individual identity or collective one, raisin by a development process that, if in its acme, it must be characterized for the autonomy, for the conscience, for the co-responsibility, as much on the former history as future one. This emancipated identity, competent in the uses of communication, decentralized of itself and opened to universals principles is the postconventional identity. The discuss about collective identity is important to afro-descendents peoples, because the conception of black people will put a serious of national character demands and advance a discussion to beyond of nation, approaching it of principles and values proposed by a constitutional patriotism, that is based, in general, in solidarity, justice and democracy. The analysis of mainly black communities denotes that the demands of the black people, when recognized in their diversity and specificity, don't confronts the democracy and equity, but dispose them in a level that improves the life condition not just of directly reached the blacks how everybody that is excluded of the benefits and rights of a plenty citizenship. Inside of this conception, an analyze of the function of the education, while propitiate environment for the build-up of the identity, in its interaction with the ethnic community where, although like school, it finds itself inserted, can to advance reflections and proposals of educational politics that contribute for the build-up of a Post-conventional Ego. / Doutor

Made available in DSpace on 2014-06-11T19:31:45Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-04-20Bitstream added on 2014-06-13T19:21:14Z : No. of bitstreams: 1 justiniano_ls_dr_mar.pdf: 2613792 bytes, checksum: bce1cc0488d93e8511f33a7a7d0adbbb (MD5) / Habermas, discutindo o processo de construção da identidade, tanto individual quanto coletiva, vai salientar o fato de que ambas passam por um processo de desenvolvimento que, em seu ápice, deve se caracterizar pela autonomia, pela consciência, pela co-responsabilidade, tanto sobre a história pregressa como futura. Essa identidade emancipada, competente nos usos da comunicação, descentrada de si e aberta a princípios universais é a identidade pósconvencional. A discussão da identidade coletiva é importante para as pessoas afro-descendentes, uma vez que a concepção de povo negro vai colocar uma série de exigências de caráter nacional e avançar uma discussão para além da nação, aproximando-a dos princípios e valores propostos por um patriotismo constitucional, que se assenta, em grandes linhas, na solidariedade, justiça e democracia. A análise das comunidades majoritariamente negras indica que as exigências do povo negro, quando se reconhece em sua diversidade e especificidade, não afrontam a democracia e a igualdade, mas recolocam-nas em um patamar que aprimora a condição de vida não só dos diretamente atingidos os negros como de todos que estão excluídos dos benefícios e direitos de uma cidadania plena. Dentro dessa concepção, uma análise do papel da educação, enquanto ambiente propiciatório para a formação da identidade, em sua interação com a comunidade étnica em que, enquanto escola, se encontra inserida, pode avançar reflexões e propostas de políticas educacionais que contribuam para a formação de um Eu pós-convencional. / Habermas, arguing about the identity construction process, emphasizes that both, individual identity or collective one, raisin by a development process that, if in its acme, it must be characterized for the autonomy, for the conscience, for the co-responsibility, as much on the former history as future one. This emancipated identity, competent in the uses of communication, decentralized of itself and opened to universals principles is the postconventional identity. The discuss about collective identity is important to afro-descendents peoples, because the conception of black people will put a serious of national character demands and advance a discussion to beyond of nation, approaching it of principles and values proposed by a constitutional patriotism, that is based, in general, in solidarity, justice and democracy. The analysis of mainly black communities denotes that the demands of the black people, when recognized in their diversity and specificity, don't confronts the democracy and equity, but dispose them in a level that improves the life condition not just of directly reached the blacks how everybody that is excluded of the benefits and rights of a plenty citizenship. Inside of this conception, an analyze of the function of the education, while propitiate environment for the build-up of the identity, in its interaction with the ethnic community where, although like school, it finds itself inserted, can to advance reflections and proposals of educational politics that contribute for the build-up of a Post-conventional Ego.

Made available in DSpace on 2016-04-29T13:32:24Z (GMT). No. of bitstreams: 1 Patricia Sampaio Pflaeging.pdf: 306434 bytes, checksum: 278f5dd123d9691ad551a3d2ef0a463c (MD5) Previous issue date: 2009-05-25 / The goal of the present dissertation is to investigate the construction of the post-conventional identity of the Self, proposed by Habermas, as well as understand how the post-conventional identity leads with the fetish of the character. In this context, we aimed to analyse how the post-conventional person builds his multiples characters, leads with collective roles and maintains his autonomy in order to articulate a new life project. For this purpose we used the Social Psychology and the concept of identity-metamorphosis-emancipation, developed by Ciampa, as the main category of analysis, considering to understand not only the phenomenon in its instrumental aspect, but, also the context in which the individual is placed. The research was carried through from the narrative of the participant life history, focusing different moments of his path. This dissertation presents some considerations on in order to offers subsidies to discuss the post-conventional identity of the Self, his possibilities of emancipation and the various meanings of metamorphosis / O presente trabalho tem como objetivo compreender como se dá a formação da Identidade do eu pós-convencional (Habermas), bem como, entender como, ao longo do tempo, o eu pós-convencional lida com o fetichismo de um determinado personagem. Nesse sentido, buscamos analisar como o sujeito pós-convencional constrói seus múltiplos personagens, lida com as identidades coletivas reconhecidas pela sociedade, mantendo a autonomia e articulando um novo projeto de vida. Para isso partimos da Psicologia Social e do sintagma Identidade-Metamorfose-Emancipação (Ciampa) como categoria central de análise, propondo entender o fenômeno não apenas no seu aspecto instrumental, mas sim, todo o contexto no qual o indivíduo está inserido. A pesquisa foi realizada a partir da narrativa da história de vida do sujeito, focando diversos momentos de sua trajetória. Desta forma, esta dissertação tece algumas reflexões, assim como oferece subsídios para discutir a identidade do eu pós-convencional, as possibilidades de emancipação e os diversos sentidos da metamorfose

The concept ‘human rights’ has become a buzz word to which different people attach different meanings. There are persistent media reports of human rights abuses, especially the right to education. There are seldom reports on human rights observances and responsibilities aligned with the exercise of each right in schools. South Africa joined the democracy of the world when she stepped out of the apartheid regime and adopted a new constitution underpinned by the democratic values of human dignity, equality and freedom. Prior to 1994, human rights were not guaranteed to everyone. With the dawn of the new democracy, learners were confronted with a panoply of human rights, which they must access, and exercise. The right to education is one of these human rights. The right to education has now been awarded the status of a core human right, without which the possibility of the enjoyment and access to other human rights becomes tapered. The realities revealed by the literature are that more learners enrol in primary schools in large numbers, only to drop out later without acquiring functional literacy levels. Most of those who succeed in reaching secondary school level drop out too, with the consequence that very few learners are able to continue to tertiary level. Even though there is a host of scholarship on the topic of learners’ rights in general, the voices of learners with regard to their right to education are relatively silent. Given the above background, this case study seeks to explore, understand and analyse secondary school learners’ knowledge and understanding of human rights, in particular their right to education. The investigation of this topic was twofold. Firstly, I explored learners’ knowledge of the scope of their right to education and secondly, from their responses, I determined their level of understanding. This study was conducted within the interpretive research paradigm. It is of fundamental importance to investigate learners’ understanding of their right to education and the levels of rights reasoning at which they operate, since learners are the real beneficiaries of the right to education and the sustenance of the democracy depends on them. In short, research on learners’ understanding of their right to education is critical to the development of curriculum, structures and procedures that will permit learners to exercise the rights due to them and to ensure that the purpose underlying each particular right is fulfilled. I purposively sampled one rural public secondary school in the Soutpansberg East circuit, Vhembe district in the Limpopo Province. During inductive data analysis, four patternsemerged from within the data: (a) the absolutising of the right to education by some of the learners; (b) not understanding how the right to education is limited within the context of the school; (c) assertion of the right to education and (d) non-assertion of the right to education based on three levels of human rights reasoning. The main findings revealed firstly that although some of learners are au fait with the fact that their right to education, like all other human rights, involves responsibilities and that through the right to education various opportunities may be accessed, they still have limited knowledge regarding their right to education. Secondly, some learners are less conversant with regard to the exercising of their right to education. In addition, although learners exhibited three levels of human rights reasoning, their responses showed mostly levels I and II, and little level III of human rights understanding and reasoning. Lastly there were some isolated cases where learners’ responses revealed their uncertainty as to whether or not they in reality have the right to education. These findings can be ascribed to (a) the authoritarian school system where “you do it our way” (conformity) is emphasised; (b) lack of prior exposure to human rights experiences; (c) grinding poverty; and (d) cultural background. Theoretical and practical recommendations, as well as suggestions for future research were identified. / Thesis (PhD)--University of Pretoria, 2008. / Education Management and Policy Studies / unrestricted

Réalisée sous la codirection de l'Université de Montréal (Anthropologie) et de l'Université du Québec à Chicoutimi (Aménagement du territoire) / Le foisonnement de rapports et de débats entourant le Sommet Climat Paris 2015 illustre bien la complexité des enjeux planétaires actuels. Cette situation soulève avec acuité la question de la capacité de nos leaders à y faire face. Cette recherche a justement pour objet de vérifier si les leaders d’initiative de développement durable qui mettent en œuvre une pensée complexe sont davantage en mesure d’apprécier la multiplicité des dimensions inhérentes à ces démarches. Rappelons que la méthode de la pensée complexe (Morin, 2008) prétend offrir une approche paradigmatique qui facilite l’appréhension juste et sensible de la réalité. Cette étude réalisée au Québec compare vingt-cinq leaders de démarches territoriales de développement durable. Les résultats corroborent l’affirmation de Morin : la pensée complexe constitue un atout pour saisir le réel de façon plus complète. De fait, une forte corrélation ressort entre, d’une part, le degré de maîtrise de la pensée complexe des leaders et, d’autre part, leur capacité à considérer les six dimensions d’une démarche territoriale, intégrée et globale de développement durable. Néanmoins, peu de leaders maîtrisent l’art des stratégies complexes, et les initiatives de développement durable correspondent peu à l’idéal type de ce concept. Ces constats militent en faveur d’études supplémentaires sur la convergence de ces résultats avec de récentes recherches associant l’atteinte de stades de conscience post conventionnels à une meilleure gestion des programmes de développement durable (Boiral et al., 2013). L’évolution des connaissances en cette matière pourra contribuer à enrichir les programmes de développement du leadership de nos futurs leaders. / The proliferation of reports and discussions surrounding the 2015 Paris Climate Summit illustrates the complexity of current global issues. In fact, the environmental challenge we face acutely raises the question of the ability of our leaders to cope with their responsibility. This research aim at evaluating whether the leaders involved in sustainable development initiative who implement Morin’s Complex Thought Method are better able to appreciate the many dimensions inherent in these processes. The Complex Thought Method (Morin, 2008) claims to offer a paradigmatic approach that facilitates fair and sensible apprehension of reality. This study compares twenty-five people located in Quebec who are leaders of sustainable development program based on territorial approaches. The results support Morin’s assertion: Complex Thought is an asset to grasp reality more completely. Indeed, a strong correlation occur between, the degree of control of Complex Thought by leaders and their ability to consider the six dimensions of an integrated comprehensive territorial approach to sustainable development. This being said, few leaders master the art of Complex Thought Strategies and the sustainable development initiatives are generally far from ideal. These findings build on the recent research linking post conventional consciousness level to better sustainable development projects (Boiral and al., 2013). This argues in favor of upgrading leadership development programs to stimulate better Complex Thought and post consciousness stage in benefice of our collective future.

Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2016-09-09T19:30:47Z No. of bitstreams: 2 Tese - Sérgio Ricardo Coutinho dos Santos - 2015.pdf: 2901472 bytes, checksum: f042c12a495f0d1510c81a9b983fac82 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-09-12T14:24:06Z (GMT) No. of bitstreams: 2 Tese - Sérgio Ricardo Coutinho dos Santos - 2015.pdf: 2901472 bytes, checksum: f042c12a495f0d1510c81a9b983fac82 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-09-12T14:24:06Z (GMT). No. of bitstreams: 2 Tese - Sérgio Ricardo Coutinho dos Santos - 2015.pdf: 2901472 bytes, checksum: f042c12a495f0d1510c81a9b983fac82 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2015-08-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study look into the participation of the bishops of Maranhão in the Second Vatican Council (1959-1965) and how they did, along with other social and ecclesial actors, the reception of this ecclesial event in their “local Churches” (diocesis). This process, within a context of expansion of “economic frontier” and formation of a new oligarchic domination in the conduct of regional and local politics, led by José Sarney, between the years 1959 and 1979. The chronological marking will the convening of Vatican II until the holding of IIIª General Conference of Latin American Bishops in Puebla (Mexico). Our theoretical and methodological proposal revolves around the concepts of “frontier” (José de Souza Martins), of “historical consciousness” (Jörn Russen), of “historicity regime” (Reinhart Koselleck and François Hartog), and “communicative action” and “post-conventional moral conscience” (Jürgen Habermas and Lawrence Kohlberg). The "Vatican II" event and its reception by the subjects-agents (bishops, priests, religious, pastoral workers and lay people) of the local Churches (diocesis) in Maranhão, allowed greater reflective socialization within the lived world (“verbalization of the sacred”), relying on the resources of the discussion. And so, it made in the perspective of action oriented to mutual understanding, and hinged on two principles of ecclesiastical organization: the episcopal collegiality and the base of synodality. Thus, the Catholic Church in Maranhão took on a new historical consciousness: the post-conventional. / Este trabalho procurou se debruçar sobre a participação dos bispos do Maranhão no Concílio Vaticano II (1959-1965) e como fizeram, juntamente com outros atores sociais e eclesiais, a recepção deste evento eclesial em suas “Igrejas locais” (dioceses). Processo este, dentro de um contexto de expansão da “fronteira econômica” e de formação de uma nova dominação oligárquica na condução da política regional e local, liderado por José Sarney, entre os anos de 1959 e 1979. O balizamento cronológico vai da convocação do Concílio Vaticano II até a realização da IIIª Conferência Geral do Episcopado Latino-americano, em Puebla (México). Nossa proposta teórico-metodológica gira em torno dos conceitos de “fronteira” (José de Souza Martins), de “consciência histórica” (Jörn Rüssen), de “regime de historicidade” (Reinhart Koselleck e François Hartog), e de “ação comunicativa” e “consciência moral pós-convencional” (Jürgen Habermas e Lawrence Kohlberg). O evento “Vaticano II” e sua recepção pelos sujeitos-agentes (bispos, padres, religiosas, agentes de pastoral leigos e leigas) das Igrejas-locais (dioceses), no Maranhão, possibilitou uma maior socialização reflexiva no seio do mundo vivido (“verbalização do sagrado”), apoiando-se nos recursos da discussão. E desta forma, efetuou-se na perspectiva do agir orientado a intercompreensão, e articulados em dois princípios de organização eclesial: pela colegialidade episcopal e pela sinodalidade de base. Assim, a Igreja Católica no Maranhão assumiu uma nova consciência histórica: a pós-convencional.