Thesis advisor: Richard Kearney / The pursuit of living a good and moral life has been a longstanding ideal of philosophy, an ideal that dates back to the writings of Plato, and more specifically, Aristotle. This ideal establishes that a good life as a happy and flourishing life is pursued by developing the right motives and the right character. And in order to live this life, one must, then, develop a virtuous character, i.e., be a virtuous person, who desires the good. Finally, in the pursuit of the good, one must not do so alone; rather, one should pursue the virtuous life with others, i.e., friends, because they enhance our ability to think and to act. This specific position which is taken up by Aristotelian virtue ethics, however, has recently come under scrutiny by certain studies in social psychology. Particularly, the concept of character has been discredited by empirical studies. Furthermore, the classic model of the virtuous person has assumed only persons with able-bodies. As a result of these two criticisms, Aristotelian virtue ethics has been discredited as a fantasy ethics available for only a few to achieve. The principle aim of this dissertation is to develop and defend an account of Aristotelian virtue ethics which is grounded in empirical psychology and enables people with disabilities to flourish as moral exemplars within a society. The value of virtue and character for ethical debate is imperative for human happiness within moral life. Instead of happiness being something an individual strives to acquire or feel, Aristotelian virtue ethicists have argued that true happiness is human flourishing. In other words, in order to be happy, humans should focus not just on what it is good to do, but also, and more importantly, focus on who it is good to be. To live a good life, then, it is necessary that one is a good person, or has a good character. Thus, to acquire virtues such as charity, benevolence, honesty, and generosity and to shun vices such as dishonesty, cruelty, or stinginess, is the task, Aristotelian virtue ethicists have argued, that leads to eudaimonia, i.e., human flourishing. The person who has acquired virtuous character traits, then, is the person who is most happy in life. However, the attempt to understand human happiness as a result of a virtuous character has become vulnerable to criticism from philosophical positions grounded in empirical psychology and disability theory. In light of the charge that virtue ethics is a fantasy ethics, many philosophers argue that Aristotelian virtue ethics should be abandoned because it is an ethics with little or no scientific basis. In my defense of Aristotelian virtue ethics, I first address the objection that Aristotelian virtue ethics is a "fantasy ethics" which has no grounding in empirical psychology, and thus, as a result, should not be used for moral theory. This objection has been put forth by certain "Situationist" philosophers, who cite psychological studies which demonstrate that the idea of a virtue as a "global character trait" is something that humans do not actually, or very rarely, possess. This objection to Aristotelian virtue ethics has dealt a devastating blow. In response to this objection, philosopher Nancy Snow has mounted a defense of Aristotelian virtue ethics which is grounded in empirical psychology. Snow's defense, though superficially appealing, has two intractable problems. I address the failure of her proposal in Chapter One: The Problem of Virtue as Social Intelligence. The first problem Snow faces concerns her use of CAPS as a method for virtue ethics to be used throughout life. I call this problem the longitudinality problem, which argues that Snow's proposal for the constancy of virtue for longer than a period of six weeks is overreaching. The second problem Snow faces concerns her reliance on virtue as social intelligence for the actual achievement of being virtuous in daily living. This problem turns on the empirical criteria for what makes a person capable of virtuous action and I call this problem the exclusivity problem, which excludes people with "Autism" form being virtuous. As an alternative to Snow's account, I begin my defense of Aristotelian virtue ethics by developing the following account of empirical virtue based on a narrative identity which desires and actively pursues the good in life-long striving. This moral desire is encouraged through the shared dialogue of virtuous caregiving, which enables a moral novice to flourish and grow into a moral expert. This pursuit of the good enables everyone to flourish and incorporates insights from disability, embodied cognition and social psychology. To accomplish this task, I begin with an examination of the first of two foundational components of character, i.e., the four processing levels of CAPS theory in Chapter Two: Moral Perception. Although CAPS theory provides a solid beginning for an account of virtue, it is not a sustainable theory throughout life. This theory of social-cognitive moral psychology needs to be supplemented by developmental moral psychology. CAPS theory also assumes the individual's perspective in the dynamic interaction between situation and character. It assumes a person's intentions, and this assumption of intentionality - desires, intentions, and beliefs - assumes a person's embodiment in that situation. In other words, CAPS theory assumes lived embodiment. In this chapter, I turn to the method of phenomenology used by both psychologists and philosophers of embodied cognition to account for the moral "interpretation of the situation" experienced by people with illness or impairment. As a complimentary to CAPS and the second foundational component for character, certain moral psychologists have argued for the narrative development of Event Representations for virtuous character. This development begins with the shared dialogue of the caregiver and dependent asking the dependent to recall events which have just occurred. In this practice, the caregiver's aim is to help the dependent form memories and incorporate those memories into the creation of a narrative identity. In Chapter Three: Representations of Moral Events, I extend the caring relation to this practice of shared dialogue to incorporate certain forms of intellectual disability, such as "Autism" and Alzheimer's disease. To accomplish this, I incorporate the roles of narrative and trust in order to construct the relation of dependency and interdependency as trusting co-authorship rather than reciprocal capability. After establishing the importance of the caregiver in the development of one's narrative identity, I employ the life narrative longitudinal psychological approach to moral development as a structure for the moral event representations and schemas guided by the caregiver. Finally, I argue that the co-authorship of one's life story animates one's moral desire for the good and as a result, leads to the development of interdependent virtues. In Chapter Four: Moral Self-Coherence through Personal Strivings, I examine the importance of personal strivings for a sense of lived self-coherence for character over time. My argument is that our personal strivings are unified by the life story which animates and directs those strivings throughout our lives. Although our personal strivings may be altered or deterred due to life transitions including accident, illness, and "disabling injury," they still retain a sense of unity through our overarching life story. It is this narrative which gives unity to both our psychological intentions and bodily intentions, even when they are experienced as a phenomenally lived dualism due to illness, stroke, or impairment. In order to make my argument, I examine ten case studies from medical patients. I argue that our personal strivings toward the good guide our growth of character from a moral novice to become a moral expert. In Chapter Five: Flourishing Bodies, I develop an empirically grounded model of a virtuous character which begins with interdependent virtues and eventually grows into independent virtues. To do this, I draw on the two foundational components of character: CAPS theory and event representations. From the caring relation and shared dialogue of the caregiver, an individual begins to develop basic moral schemas, tasks, and scripts. This is when the individual is a moral novice. As the novice pursues excellences in these practices, the novice grows into a moral expert according to those virtues and becomes virtuously independent. The moral expert, unlike the moral novice, executes virtuous action with ease. Having acquired skills of virtue and knowledge, the moral expert knows the right thing to do at the right time and does so with the right reasons. MacIntyre, however, acknowledged the limit of ethics and turned to politics to address specific needs for people with disabilities such as care, financial support, educational support, and political proxy. The purpose of the final chapter, The Virtue-Oriented Politics of Interdependence, is to follow MacIntyre's endeavor and to propose a virtue-oriented politics of interdependence as an initial solution. First, I examine the various forms of oppression facing people with disabilities in society. In order to address these forms of oppression for people with disabilities, I argue that a shift in the central component of a political framework is needed. Instead of focusing on distribution or recognition, one should focus on education in the broad sense. In conclusion of my dissertation, The Fragility of Virtue, I provide a perspective of our human condition that is a vulnerable one. In this final section, I discuss the role of our collective vulnerability and the fragility of human goodness with regard to illness and impairment. And that our interdependence is strengthened through the virtue of friendship. I finish with a proposal of the role of sacrifice as a way to reconcile the pursuit of a flourishing life in the face of our own fragility. / Thesis (PhD) — Boston College, 2013. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / O Programa de EducaÃÃo em CÃlulas Cooperativas (PRECE) à um movimento formado predominantemente por estudantes de comunidades rurais do Cearà que, com o apoio educacional e social desse programa, conseguiram adquirir aprendizados que favoreceram o ingresso no ensino superior. O PRECE estimula que os jovens universitÃrios contribuam com a aprendizagem dos estudantes de suas localidades, gerando uma rede de solidariedade e cooperaÃÃo entre eles. Este estudo parte da observaÃÃo de uma problemÃtica em torno da construÃÃo de valores humanos dentro desse espaÃo: hà uma permanente tensÃo entre os valores vigentes na sociedade contemporÃnea onde se predomina a exaltaÃÃo individual, poder sobre as pessoas, acÃmulo material, competiÃÃo, os quais se opÃem aos valores difundidos atravÃs das prÃticas do PRECE de cooperaÃÃo, solidariedade, fortalecimento dos participantes, vinculaÃÃo entre eles e o engajamento comunitÃrio. Parte-se da pergunta: como a participaÃÃo no PRECE colabora para a construÃÃo dos valores humanos de seus participantes? A presente pesquisa tem como objetivo geral analisar as relaÃÃes existentes entre os valores do PRECE e os valores pessoais de seus participantes. Como objetivos especÃficos: identificar os valores do PRECE; identificar os valores humanos pessoais dos participantes do PRECE e analisar a constituiÃÃo de valores dos participantes do PRECE a partir da experiÃncia nesse programa. Para a compreensÃo do objeto em questÃo, tomamos como referenciais teÃricos a Teoria de Valores de Schwartz et al. (2012) e teorias psicolÃgicas e pedagÃgicas que dialogam com a Aprendizagem Cooperativa do PRECE (VYGOTSKY, 1991; FREIRE, 2005; JOHNSON; JOHNSON, 1994; LA TAILLE, 2009; ARAÃJO, 2007; LIMA, 2008). A metodologia contou com uma abordagem mista. Na etapa qualitativa, foram realizados dois grupos focais, totalizando 23 participantes e na etapa quantitativa, foi feita a aplicaÃÃo de 155 QuestionÃrios Portrait Values Questionnaire (PVQ-R) e questionÃrio sociodemogrÃfico. AtravÃs da anÃlise dos dados quantitativos (anÃlises estatÃsticas) e qualitativos (anÃlise de conteÃdo temÃtica), foi feito um comparativo entre esses dados a fim de compreender o objetivo desse estudo. Constatamos a presenÃa dos valores AutodireÃÃo de aÃÃo, BenevolÃncia cuidado, Humildade, Universalismo (Compromisso e TolerÃncia) no PRECE e a ausÃncia dos valores Poder (DomÃnio e Recurso) e TradiÃÃo. Identificamos uma alta pontuaÃÃo, na amostra dos participantes, dos valores Universalismo (Compromisso e TolerÃncia), BenevolÃncia (Cuidado e DependÃncia), SeguranÃa (Social e Pessoal), enquanto percebemos que os valores com menores pontuaÃÃes foram os trÃs valores pouco presentes no PRECE. A partir desses dados, podemos afirmar que a vivÃncia no PRECE contribuiu na construÃÃo de valores humanos dos participantes da pesquisa, embora haja algumas contradiÃÃes no processo formativo que colaboram para um afastamento dos participantes em relaÃÃo ao movimento. Identificamos tambÃm valores morais como solidariedade, amizade, respeito, empatia e autonomia forjados neste espaÃo de interaÃÃo. Observamos que o nÃvel de envolvimento com o PRECE, a vinculaÃÃo entre os participantes e o compromisso com os ideais difundidos pelo movimento delimitam perfis identitÃrios distintos: precistas atuantes dentro e fora do PRECE e precistas desvinculados. Por fim, percebe-se que o modo de atuaÃÃo do PRECE construiu uma rota alternativa ao cÃrculo perverso da pobreza ao possibilitar uma formaÃÃo acadÃmica e humana que contribui para o enfrentamento das condiÃÃes sociais de exclusÃo. / The Educational Program in Cooperative Cells (PRECE) is a movement compounded mainly by students from rural areas of CearÃ. With their social and educational support, those students could get apprenticeship to make it possible for them to go enter university. PRECE stimulates the academic youth to contribute to the learning of students from their same place generating solidarity and cooperation among them. This research observes a problem on the construction of human values in PRECE`s context: there is a permanent tension between the dominant values in contemporary society which stimulate self-exaltation, power over people, accumulation of wealth, competition, which is just the opposite of the values spread by PRECE practices of cooperation, solidarity, empowerment of the participants, linking between them and civic engagement. We start with the following question: how does PRECEÂs participation contributes to the construction of their participants Human Values? The general objective of this research is: analyze the relations between the values of PRECE and the personal values of its participants. As specific objectives: to identify the values of PRECE; identify the personal human values of the participants of PRECE and analyze the constitution of values of the participants of PRECE that had the experience in this program. We use SchwartzÂs Values Theory (2012) and psychological and pedagogical theories that dialogue with the Cooperative Learning developed by PRECE (VYGOTSKY, 1991; FREIRE, 2005; JOHNSON; JOHNSON, 1994; LA TAILLE, 2009; ARAUJO, 2007; LIMA, 2008) in order to comprehend the studyÂs object. The methodology included a mixed approach. In the qualitative stage, two focus groups were conducted, totalazing 23 participants and in the quantitative stage was the application of 155 Portrait Values Questionnaires (PVQ-R) and sociodemographic questionnaire. Through the quantitative analysis (statistical analysis) and qualitative (content analysis), a comparison between this data was done in order to understand the purpose of this study. We found the values: Self-Direction-Action, Benevolence Caring, Humility, Universalism (Concern and Tolerance) in PRECE and the absence of Power (Dominance and Resources) and Tradition. We identified a high score of values Universalism (Concern and Tolerance), Benevolence (Dependability and Caring), Security (Social and Personal) in the sample of participants, while we realized that the values with lower scores were the three missing values in PRECE. From these data, we can say that the experience in PRECE contributed to build participants Human Values, although there are some contradictions in the educational process that contribute to a disassociation of the participants. We also identified moral values as solidarity, friendship, respect, empathy and autonomy constructed in this space. We observed that the level of involvement with PRECE, the link between the participants and the commitment to the movementÂs ideals identify three identity profiles: the ones who are active inside and outside the movement and the ones that do not have link with the movement anymore. PRECE has built an alternative route to the poverty`s circle by enabling academic and human formation that contributes to deal with the social exclusion.

Orientadores: Monica Sanches Yassuda / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-07T14:29:42Z (GMT). No. of bitstreams: 1 Carvalho_FabianaCastilloRoda_M.pdf: 1906824 bytes, checksum: eae2560df34d2b9c45cc4eb33fd9444c (MD5) Previous issue date: 2006 / Resumo: A memória é uma habilidade fortemente associada à qualidade de vida e ao bem-estar do idoso e de sua família, pois é vital para sua independência e autonomia. O presente estudo teve como objetivo principal estudar os efeitos do treino de memória episódica em uma população idosa brasileira saudável. Para alcançar esse objetivo foram recrutados 57 idosos, a partir de 60 anos de idade e com escolaridade entre 4 e 8 anos, sem indício de depressão e demência. Esses idosos foram divididos aleatoriamente em grupo controle (GCOs= 26) e grupo experimental (GEXs=31). Os participantes do grupo controle participaram do pré e pós-teste e receberam treino posteriormente. Os participantes do grupo experimental participaram do pré-teste, de 5 sessões de treino de memória episódica, nas quais foram instruídos a categorizar listas de supermercado e listas de figuras e realizaram o pós-teste na 6° sessão. As medidas do pré e pós-teste para ambos os grupos incluíram a recordação de uma prancha de 18 figuras, a prova Códigos da bateria WAIS-III, avaliação do uso de estratégia através do auto-relato (pergunta aberta e fechada) e através do cálculo da medida de Bousfield direto do protocolo. Resultados indicaram que o treino de memória episódica envolvendo a aprendizagem e prática com a estratégia de categorização promoveu uma melhora no desempenho da memória episódica e um maior uso da estratégia treinada. Pôde-se verificar a manutenção da plasticidade da memória em uma população idosa entre a faixa etária de 60-69 anos e em idosos com mais de 70 anos / Abstract: Memory is a cognitive ability that is strongly associated with quality of life and well-being of older adults and their families, because it is vital to independence and autonomy. The present study had as its main goal to verify the efficacy of an episodic memory intervention offered to a population of healthy Brazilian older adults.To reach this goal 57 older adults, 60 and older with 4 to 8 years of formal education with no signs of depression or dementia, were invited to participate. Participants were randomly divided into two control (n=26) and two experimental groups (n=31). Control participants completed pre and pos test and afterwards received training. Experimental participants completed pre test five training sessions (when they learned to categorize grocery lists and pictures) and post test. Assessment measures for both groups included memory recall of 18 pictures, WAIS-III Digit Symbol, an open question about strategy use, and a check list question about possible strategies used, as well as the Bousfield measure of categorization. Results indicated that episodic memory training involving learning and practice of categorization can lead to higher strategy use and performance in this population, Results suggest presence o memory plasticity in Brazilian older adults 60-69 years old and above 70 / Mestrado / Gerontologia / Mestre em Gerontologia

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis is a practice-based investigation into the mutual coming into being of artist and artwork within the process of signification as described by Julia Kristeva. The investigation is done from an unstable subjective position and requires innovative research methodologies and a sustained close connection with the practice in order to accommodate the complexity inherent to the process. The exploration involves a closer look at the process of making of the work, the possible meaning embedded in the artworks and the impact on the maker of the work. The situated knowledge acquired through the praxis provides new insight supported by the theories of Julia Kristeva and others. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n praktykgebaseerde ondersoek na die wedersydse totstandkoming van kunstenaar en kunswerk binne die proses van signifikasie soos beskryf deur Julia Kristeva. Die ondersoek word gedoen vanuit ’n onstabiele subjektiewe posisie en vereis innoverende navorsingsmetodologieë en ’n volgehoue nóú verbintenis met die praktyk om voorsiening te maak vir die kompleksiteit inherent aan die proses. Die ontleding behels ’n verkenning van die werksproses, die moontlike betekenis verskuil binne die kunswerke en die impak op die maker van die werk. Die gesitueerde kennis wat uit die praxis voortspruit verskaf nuwe insigte, gesteun deur die teorieë van Julia Kristeva en ander.

BARBOSA, Marília Studart. Relações entre os valores do Programa de Educação em Células Cooperativas (PRECE) e os valores pessoais de seus participantes. 2016. 232f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Psicologia, Fortaleza (CE), 2016. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-01-31T10:32:38Z No. of bitstreams: 1 2016_dis_msbarbosa.pdf: 4578735 bytes, checksum: 5a2c10000f850c445c308119da5b6e8a (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-01-31T10:33:43Z (GMT) No. of bitstreams: 1 2016_dis_msbarbosa.pdf: 4578735 bytes, checksum: 5a2c10000f850c445c308119da5b6e8a (MD5) / Made available in DSpace on 2017-01-31T10:33:43Z (GMT). No. of bitstreams: 1 2016_dis_msbarbosa.pdf: 4578735 bytes, checksum: 5a2c10000f850c445c308119da5b6e8a (MD5) Previous issue date: 2016 / The Educational Program in Cooperative Cells (PRECE) is a movement compounded mainly by students from rural areas of Ceará. With their social and educational support, those students could get apprenticeship to make it possible for them to go enter university. PRECE stimulates the academic youth to contribute to the learning of students from their same place generating solidarity and cooperation among them. This research observes a problem on the construction of human values in PRECE`s context: there is a permanent tension between the dominant values in contemporary society which stimulate self-exaltation, power over people, accumulation of wealth, competition, which is just the opposite of the values spread by PRECE practices of cooperation, solidarity, empowerment of the participants, linking between them and civic engagement. We start with the following question: how does PRECE´s participation contributes to the construction of their participants´ Human Values? The general objective of this research is: analyze the relations between the values of PRECE and the personal values of its participants. As specific objectives: to identify the values of PRECE; identify the personal human values of the participants of PRECE and analyze the constitution of values of the participants of PRECE that had the experience in this program. We use Schwartz´s Values Theory (2012) and psychological and pedagogical theories that dialogue with the Cooperative Learning developed by PRECE (VYGOTSKY, 1991; FREIRE, 2005; JOHNSON; JOHNSON, 1994; LA TAILLE, 2009; ARAUJO, 2007; LIMA, 2008) in order to comprehend the study´s object. The methodology included a mixed approach. In the qualitative stage, two focus groups were conducted, totalazing 23 participants and in the quantitative stage was the application of 155 Portrait Values Questionnaires (PVQ-R) and sociodemographic questionnaire. Through the quantitative analysis (statistical analysis) and qualitative (content analysis), a comparison between this data was done in order to understand the purpose of this study. We found the values: Self-Direction-Action, Benevolence Caring, Humility, Universalism (Concern and Tolerance) in PRECE and the absence of Power (Dominance and Resources) and Tradition. We identified a high score of values Universalism (Concern and Tolerance), Benevolence (Dependability and Caring), Security (Social and Personal) in the sample of participants, while we realized that the values with lower scores were the three missing values in PRECE. From these data, we can say that the experience in PRECE contributed to build participants´ Human Values, although there are some contradictions in the educational process that contribute to a disassociation of the participants. We also identified moral values as solidarity, friendship, respect, empathy and autonomy constructed in this space. We observed that the level of involvement with PRECE, the link between the participants and the commitment to the movement´s ideals identify three identity profiles: the ones who are active inside and outside the movement and the ones that do not have link with the movement anymore. PRECE has built an alternative route to the poverty`s circle by enabling academic and human formation that contributes to deal with the social exclusion. / O Programa de Educação em Células Cooperativas (PRECE) é um movimento formado predominantemente por estudantes de comunidades rurais do Ceará que, com o apoio educacional e social desse programa, conseguiram adquirir aprendizados que favoreceram o ingresso no ensino superior. O PRECE estimula que os jovens universitários contribuam com a aprendizagem dos estudantes de suas localidades, gerando uma rede de solidariedade e cooperação entre eles. Este estudo parte da observação de uma problemática em torno da construção de valores humanos dentro desse espaço: há uma permanente tensão entre os valores vigentes na sociedade contemporânea onde se predomina a exaltação individual, poder sobre as pessoas, acúmulo material, competição, os quais se opõem aos valores difundidos através das práticas do PRECE de cooperação, solidariedade, fortalecimento dos participantes, vinculação entre eles e o engajamento comunitário. Parte-se da pergunta: como a participação no PRECE colabora para a construção dos valores humanos de seus participantes? A presente pesquisa tem como objetivo geral analisar as relações existentes entre os valores do PRECE e os valores pessoais de seus participantes. Como objetivos específicos: identificar os valores do PRECE; identificar os valores humanos pessoais dos participantes do PRECE e analisar a constituição de valores dos participantes do PRECE a partir da experiência nesse programa. Para a compreensão do objeto em questão, tomamos como referenciais teóricos a Teoria de Valores de Schwartz et al. (2012) e teorias psicológicas e pedagógicas que dialogam com a Aprendizagem Cooperativa do PRECE (VYGOTSKY, 1991; FREIRE, 2005; JOHNSON; JOHNSON, 1994; LA TAILLE, 2009; ARAÚJO, 2007; LIMA, 2008). A metodologia contou com uma abordagem mista. Na etapa qualitativa, foram realizados dois grupos focais, totalizando 23 participantes e na etapa quantitativa, foi feita a aplicação de 155 Questionários Portrait Values Questionnaire (PVQ-R) e questionário sociodemográfico. Através da análise dos dados quantitativos (análises estatísticas) e qualitativos (análise de conteúdo temática), foi feito um comparativo entre esses dados a fim de compreender o objetivo desse estudo. Constatamos a presença dos valores Autodireção de ação, Benevolência cuidado, Humildade, Universalismo (Compromisso e Tolerância) no PRECE e a ausência dos valores Poder (Domínio e Recurso) e Tradição. Identificamos uma alta pontuação, na amostra dos participantes, dos valores Universalismo (Compromisso e Tolerância), Benevolência (Cuidado e Dependência), Segurança (Social e Pessoal), enquanto percebemos que os valores com menores pontuações foram os três valores pouco presentes no PRECE. A partir desses dados, podemos afirmar que a vivência no PRECE contribuiu na construção de valores humanos dos participantes da pesquisa, embora haja algumas contradições no processo formativo que colaboram para um afastamento dos participantes em relação ao movimento. Identificamos também valores morais como solidariedade, amizade, respeito, empatia e autonomia forjados neste espaço de interação. Observamos que o nível de envolvimento com o PRECE, a vinculação entre os participantes e o compromisso com os ideais difundidos pelo movimento delimitam perfis identitários distintos: precistas atuantes dentro e fora do PRECE e precistas desvinculados. Por fim, percebe-se que o modo de atuação do PRECE construiu uma rota alternativa ao círculo perverso da pobreza ao possibilitar uma formação acadêmica e humana que contribui para o enfrentamento das condições sociais de exclusão.