Made available in DSpace on 2016-07-27T13:49:01Z (GMT). No. of bitstreams: 1 OSCAR VASCONCELOS DE SOUZA FILHO.pdf: 477566 bytes, checksum: ff4218068ef59a8cfc5da74684e0e0bb (MD5) Previous issue date: 2006-03-22 / This dissertation is the result of a study, in the municipality of Anápolis, in the current context of Religious Education in a pluralistic world. Proposes an alternative process in leading people to maturity in open criticism, in a process which leads to learning more pleasurable. The starting point is the ecumenical attitude with the corner stone of the constitutional construction of religious freedom and Religious Education, which is a mere consequence of religious freedom. The work concludes that the nonproselytism promotes a civilization through social harmony. / Esta dissertação é o resultado de estudo, no município de Anápolis, no atual contexto do Ensino Religioso num mundo cada vez mais pluralista. Propõe como alternativa o processo de levar pessoas a uma maturidade dentro de uma abertura crítica, num processo que torne o aprendizado mais prazeroso possível. O ponto de partida é a atitude ecumênica como pedra fundamental da construção constitucional da liberdade religiosa e do Ensino Religioso, o qual é uma mera conseqüência da liberdade religiosa. O trabalho conclui que o não-proselitismo promove a civilização através da harmonia social.

Made available in DSpace on 2016-04-25T19:20:39Z (GMT). No. of bitstreams: 1 Jose Luiz Bueno.pdf: 2863096 bytes, checksum: 79a936abdcdf5879c4b18967c97478bb (MD5) Previous issue date: 2016-03-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis researches how Franz Rosenzweig, the German Jewish philosopher and theologian, faces the challenges of relativism and nihilism. The works of Rosenzweig are the object of this research, especially his most important book, The Star of Redemption, along with the text named The New Thinking, whose aim was to serve as a preface to the main book and to clarify its meaning and content. Our hypothesis is that Rosenzweig´s philosophy makes itself able to face those challenges only when it assumes some categories from the traditional Jewish thinking when he makes his return to Judaism, and combines it with the existential and pragmatic sort of philosophy that he elaborates. He calls his own way of producing his philosophy as his Jewish method . This method presupposes a kind of thinking completely immersed in contingency and temporality, acknowledging the insufficiency and lack of ontological autonomy to man and also to the world and an existential attitude of walking alongside God. It also implies that one assimilates the language of Jewish tradition which will function as the means of expression of his philosophy. So, we will research Rosenzweig´s two main texts along with some supporting texts, among them some articles as well as some letters, where we can find some clarification about elements that he used to build his system of philosophy which make him able to face relativism and nihilism, and also to come up with his own form of rationality and existential attitudes. The use of traditional Jewish categories of thinking along with elements of existential and pragmatic philosophy will allow him to change the concept of nothing into a creative category and a point of departure to his own thinking. The nothing will never be a halt or an end point. Those characteristics will bestow the singularity and power of Rosenzweig´s work / Esta tese estuda o enfrentamento ao relativismo e ao niilismo empreendido pelo filósofo e teólogo judeu alemão Franz Rosenzweig. Para isso, nosso objeto de estudo é a obra de Rosenzweig, particularmente seu livro mais importante, A Estrela da Redenção, juntamente com o texto O Novo Pensamento, escrito posteriormente pelo filósofo para servir como prefácio ao seu livro principal, visando esclarecer seu conteúdo e sua estrutura. Nossa hipótese é de que o pensamento de Rosenzweig se torna apto a enfrentar aqueles desafios na medida em que assimila categorias do pensamento judaico tradicional, que o autor assume a partir de seu retorno ao judaísmo, e as concilia com a filosofia de cunho existencial e pragmático que ele elabora. A forma de produzir este seu sistema de filosofia, que o pensador chama de novo pensamento, é definida por ele mesmo como o seu método judaico. Este método implica adotar um pensamento mergulhado na contingência e na temporalidade, assumindo a insuficiência e não-autonomia ontológica tanto do homem quanto do mundo. Também significa uma atitude existencial que assume que se caminha sempre ao lado de Deus. Implica, ainda, assimilar a linguagem da tradição judaica que será o meio de expressão de seu pensamento. Assim, investigaremos os dois textos principais de Rosenzweig com o auxílio de outros textos importantes, produzidos na forma de artigos e de cartas, nos quais se pode encontrar os elementos constituintes de seu pensamento e que revelam os seus recursos racionais e existenciais para enfrentar o relativismo e o niilismo e para propor sua própria perspectiva para a racionalidade assim como para a existência. A assimilação de categorias judaicas bem como de elementos da filosofia existencial e pragmática permitirão ao autor tornar o nada uma categoria criativa e um ponto de partida de seu sistema de pensamento, jamais um fim ou uma chegada. Estas características conferirão singularidade e potência à obra de Franz Rosenzweig

Nas últimas décadas, assistimos a uma verdadeira reabilitação da autoconsciência retórica – com Hayden White no papel de arauto – no âmbito da historiografia. Contudo, embora o trabalho de White tenha se mostrado para muitos – entre os quais me incluo – como uma tentativa de ―avanço‖ em nossa autoconsciência, ele foi, paradoxalmente, muitas vezes visto e apresentado em discursos escandalizados como sinônimo de ―retrocesso‖ e ―obscurantismo‖. Persuadido do contrário – de que o ―ceticismo‖ de White não é um mal – prejudicial, contraproducente ou pernicioso ao nosso ofício –, eu analiso críticas desferidas ao dito ―relativismo linguístico‖. Tendo em vista a controvérsia filosófica da linguagem como portadora de referencialidade ocorrida entre a primeira sofística e Platão no Mundo Antigo, demonstro como as censuras de Carlo Ginzburg – o mais virulento de seus críticos – buscaram fundamento na argumentação platônico-aristotélica contra o relativismo da primeira sofística. Reapresento também argumentos de outros historiadores escandalizados com o trabalho de White para evidenciar que um tópos comum na argumentação desses críticos constitui-se como platonismo: a noção de que o ―narrativismo‖ conduz ao dilema teórico da impossibilidade de dizer o falso, tese atribuída por Platão à primeira sofística, para quem os múltiplos discursos arruinariam a própria noção de verdade. Paralelamente, a fim de demonstrar que esse dilema existe apenas no horizonte platônico (que compartimenta verdade e ficção em dois blocos distintos e separados), reavalio a relação entre história, verdade e ficção. Por fim, e considerando a linguagem como um elemento inexpugnável do discurso nas ciências humanas, defendo as perspectivas de White e da primeira sofística contra o voo platônico de superação da nossa inevitável condição humana. / In the last decades, we have witnessed a true rehabilitation of rhetorical self-conscience – with Hayden White in the Herald paper – in the context of historiography. However, while White's work has been shown for many – including myself – as an attempt to ―advance‖ in our self-consciousness, he was, paradoxically, often seen and presented in scandalized discourses as a synonym for ―setback‖ and ―obscurantism‖. Persuaded otherwise – that the White‘s ―skepticism‖ is not an evil – harmful, counterproductive or pernicious to our craft – i analyze the criticisms triggered to the so-called ―linguistic relativism.‖ Considering the philosophical controversy of language as ―carrier of referentiality‖ occurred between the first sophistic and Plato in the Ancient World, I demonstrate how the reproaches of Carlo Ginzburg – the most virulent of his critics – sought essentials in the platonic-aristotelian arguments against the relativist of the first sophistry. I evaluate as well arguments of other scandalized historians with White's work to show that a common topos in the argument of these critics constitutes itself as Platonism: the notion that the ―narrativism‖ leads to the theoretical dilemma of the impossibility of say the false, argument given by Plato to first sophistic, and to whom the multiple discourses would undermine the very notion of truth. In parallel, in order to demonstrate that this dilemma exists only in the platonic horizon (which compartmentalize truth and fiction in two distinct and separate blocks), i evaluate again the relation between history, truth and fiction. Finally, and considering the language as an inexpugnable element of discourse in the human sciences, I advocate the prospects of White and the first sophistic against platonic flight overcoming our inevitable human condition.

What or who is the modern subject? Are people sovereign, filled with passion, creativity, freedom and autonomy; or are we slaves, robots and automatons forever tied to the chains of civilization? It is very common to critique modernity. From the Frankfurt school to Foucault, many seem to have focused primarily on its negative characteristics including the promotion of narcissism and its contribution to alienation and depression. However, this work arose from my general ambivalence toward how society, and ideology, impacts notions of the self or, more importantly, self-consciousness and autonomy. In this work I tried to offer a framework that not only challenges the tenets of a way of conceptualising the human subject by means of extreme objectivity, which is aligned with notions of cognitivism and stems, I argue, from the worldview of Protestantism, but also its antithesis, extreme subjectivity that manifests itself in intense hubris that can present a very real danger to the very foundations of civilization. Thus, the work takes aim at both the consequence of extreme objectivity i.e. nihilism, inherent within some of the tenets of contemporary capitalism, and extreme subjectivity i.e. relativism. This work provides a historical analysis starting with the Protestant Reformation and ending with Contemporary Capitalism. By doing so, I was able to emphasise a new conceptualisation of the master-slave dialectic into a hierarchal structure beginning with the Absolute Master and ending with the Quinary Master vis-à-vis death to work. What I demonstrated, and reinforced, is the notion that human consciousness is a highly complex hybrid of interacting master-slave dynamics that is fuelled by fantasy, structured by the law, is seized upon by the government and the marketplace and finally put to work. However, the essential core of the subject is a radical void that simply punches a hole through the processes of the unconscious, which is swallowed up by the desire of the other i.e. the desire of these given masters. Depression's genesis I view as the subject yielding too much to the desire of a specific type of societal structure. This reached its peak with the Puritans in England during the 16th and 17th century that aimed to purge any type of transcendent experience, which is characteristic of fantasy and led to widespread misery. On the other hand, the period of Romanticism led to a colossal eruption of the imagination that attempted to bypass established conventions and flooded the world with colour. However, this anarchistic worldview presented an extremely dangerous threat to the very foundation of society and thus had to be brought to heel by an evolved state structure. The overall structure of the work is based on a gradual unfolding of a hierarchical system starting with the very foundations of the subject, through the complexities of ideological influence and ending with the subject under contemporary capitalism. The final two chapters aimed to contemporise the critiques from Romanticism toward the Enlightenment by attacking the tenets of cognitivism as being indicative of a system put forward by thinkers prevalent in the 18th century that abstracted the human condition and tried to objectify the psyche. The scope of the work is large and diverse and hopes to contribute to psychoanalytical and philosophical literature by providing a hierarchical system of the master-slave dialectic in the development of self-consciousness. The work also provides a critique of ideology by highlighting how a certain structure of society can contribute to neurosis by either prohibiting or liberating fantasy. I do not endorse the cliché and wholly hostile view toward capitalism, but support the notion that one should remain ambivalent. That is to say that the work highlights that the free market is indeed innocent but only becomes problematic when it begins to work in collusion with a specific state system. In supporting the argument of Protestantism being closely tied to the development of capitalism, what should be viewed with great precaution is the very definition of what is deemed a beneficial characteristic. This meritocratic worldview is indeed essential to stave off overreach from politics, however, and as Rousseau addressed, the concept of meritocracy can promote a society of selfishness and pride as well as reinforce what I call the standard route via new forms of management, leading to a reduction of autonomy and enhancement of conformity. In attempting to generate this framework, I have utilised multiple philosophical paradigms including ancient Greek, Continental, Romantic, Idealist, Psychoanalysis and more to provide an eclectic approach to this inquiry. What the reader will take away from this project is a unique and new understanding of the individual, how the subject is impacted from engaging with different societal systems and a warning of what can happen if one submits too much to passion or reason.

From 2001 to 2010, a lack of documented standards within ethics programs inhibited decision making, management practices, and corporate strategies for corporate leaders in the United States. Seminal theories in transformational, charismatic, servant, spiritual, and ethical leadership formed the conceptual framework for this phenomenological study, whose intent was to explore how senior leaders of Fortune 500 companies in Washington, DC integrated ethics into daily business decisions and the role in organizational performance. A convenience sample of 20 Fortune 500 leaders participated in face-to-face semistructured interviews to explore the assessment, definition, and documentation of various ethical standards in the company; the different mechanisms for ensuring ethical standards influenced decision making; and whether a senior leader's moral code influences the development of a code of ethics, ethical standards, or organizational culture. Using Saldana's coding process as an exemplar, 6 themes emerged from this investigation: ethical standards, organizational culture, ethics training, role modeling, values, and moral dilemmas. Findings revealed the need for scenario-based ethical training to guide senior leaders through dilemma-oriented problems. Implications for positive social change include benchmarks for ethical integration successes in business strategy that improve corporate social responsibility and change hiring practices to help build ethical corporate cultures.

<p>Har övergången från det förmoderna samhället till det moderna bara inneburit positiva framsteg? Uppsatsen fokuserar framförallt på sociologiska författare som gör gällande att moderniteten bland annat har resulterat i att individer i större utsträckning än tidigare upplever en meningsförlust. En del av dessa författare anser att bristen på mening indirekt kan relateras till den tilltagande arbetsdelningen. Arbetsdelningen ger nämligen upphov till strukturella såväl som kulturella förändringar, och dessa förändringar ger i sin tur upphov till olika former av upplevd meningsförlust. De områden som påverkas av arbetsdelningen och som behandlas i denna uppsats är rollernas differentiering, gemenskapernas urvattning, kunskapernas fragmentering, samt relativismens och pluralismens effekter på det som tidigare ansetts vara givet och självklart.Roller och gemenskap är strukturella fenomen, medan kunskap och relativism är fenomen på det kulturella planet. I tidigare samhällen har kulturen givit legitimitet åt strukturen. Detta innebar bland annat att religion och tradition tilldelade alla individer en plats och förklarade varför världen ser ut som den gör. Problemet i det moderna samhället tycks vara att den moderna kulturen inte bara misslyckas med att legitimera den nya strukturen, utan att den dessutom bidrar till att underblåsa känslan av meningslöshet.</p>

<p>Den föreliggande texten är en utifrån ett socialkonstruktionistisk och relativistiskt perspektiv baserad undersökning av relativismens och realismens skilda ontologier. Texten argumenterar för giltigheten i en socialkonstruktionistisk förståelse av det sociala och framvisar ett antal framträdande problem med realismens <em>Weltanschauung</em>. Relaterat till detta behandlas en diskursteoretisk  syn på sociala fenomen tillsammans med etnometodologiskt och foucauteanskt inriktade perspektivs olika uppfattningar om valet av relevant kontext vid samhällsvetenskapliga analyser. Vidare genomförs en diskurspsykologisk läsning av en tidsskriftsartikel, en läsning som framför allt exemplifierar problematiken med realismens konstruktion av verkligheten som objektiv och självframträdande. Slutligen görs i textens avslutande del ett försök att fördjupa den socialkonstruktionistiska kritiken av realismen, framför allt i syfte att antyda en möjlighet att bryta dualismen <em>autonom verklighet–konstruerad verklighet</em> samt utstaka riktningen för en motsättningarnas sociologi.</p>

<p>The aim of this research was to examine whether a significant relationship exists between ethical decision-making had an impact on HR employees within a retail organisation. The questionnaire for the South African Board for People Practices, and the Ethical Position Questionnaire was administered to a sample of 150 employees in a large retail organisation within the Western Cape &ndash / South Africa. The researcher used a non-probability sampling technique specifically, a convenience sampling approach. The results of this study indicate that there is a statistically significant correlation between moral awareness and decision-making amongst HR employees. However with regards to gender there seems to be no statistical significant relationship amongst HR employees and ethical decision-making. Similarly results also indicated that there was no significant relationship between ethical ideology and ethical decision-making. Notwithstanding the limited generalisability of this study, implications for research and practice are suggested and recommendations are made to facilitate improved functioning.</p>

The aim of this thesis is to describe and analyse pupils’ and teachers’ views on pupils’ responsibility for their schoolwork and how this relates to a more comprehensive ideology of school and today’s high modern society. The analysis is inspired by Anthony Giddens’ structuration theory and the concepts of discursive consciousness, practical consciousness, rules, routines and resources. At school level pupils’ and teachers’ views of pupils’ responsibility is shown in their practical and discursive consciousness. To capture this consciousness, observations were made during fifteen lessons in school year 9 (15-16 years of age). These lessons - “study times” - were introduced to increase freedom of choice, flexibility and responsibility. Sixty-eight pupils and twenty-two teachers were interviewed. The ideology expressed in pupils’ and teachers’ views on pupils’ responsibility was related to the official school ideology expressed in the national curriculum. Finally, an analysis was carried out inspired by Anthony Giddens’ and Ulrich Beck´s concepts used in their descriptions of the high modern society, individualism and value-relativism. The results showed a discursive consensus between teachers and pupils concerning their views pupils’ responsibility for their schoolwork. The meaning of responsibility was taken for granted and implied doing the school tasks and to complete them in time. Both teachers and pupils expressed that many pupils’ have difficulties in taking this responsibility. A discrepancy between the pupils’ discursive and practical consciousness was found. Rules and routines were created by the teachers to control the freedom of space offered during the “study times”. The pupils legitimated the teachers’ controlling function but in practice they offer resistance against the demand for responsibility. The overall analysis identified three issues that are important for further discussions in research and educational practice. Responsibility and learning: Responsibility was observed as a part of a “culture of doing” separated from learning as such. Also, responsibility was linked to individual work. The freedom offered during the “study times” was used by both pupils, and teachers, to build relationships. This means that relationships were not created through work but rather despite it. Responsibility and the view of the pupils’: In pupils’ and teachers’ view of responsibility pupils were easy going, ruled by lust and/or responsible but not always according to the conditions stipulated by the school. The pupils were offered a freedom to choose but they were also held responsible for the consequences. While they could make the choice not to work, this would influence the evaluation of the achievements, and in reality make it a “non-choice”. The freedom was limited and conditioned. Responsibility as a democratic principle: The connection between responsibility and pupil participation expressed in the national curriculum was not to be found in pupils’ and teachers’ views of responsibility. While the pupils were offered participation in relation to which assignments to choose to work with during the “study times”. They were not invited to shape the rules and the routines for the schoolwork or to have influence on the contents of the work or the working environment. The pupils’ did not ask for more participation, but rather feared it would lead to chaos. The separation between participation and responsibility indicated in the study is suggested to weaken the idea of responsibility as one of the democratic principles. In conclusion: The view of pupils’ responsibility for their schoolwork was built upon an individualistic ideology. known from Giddens and Becks description of high modernity. In contrast to their description, however my results show no signs of value-relativism

Har övergången från det förmoderna samhället till det moderna bara inneburit positiva framsteg? Uppsatsen fokuserar framförallt på sociologiska författare som gör gällande att moderniteten bland annat har resulterat i att individer i större utsträckning än tidigare upplever en meningsförlust. En del av dessa författare anser att bristen på mening indirekt kan relateras till den tilltagande arbetsdelningen. Arbetsdelningen ger nämligen upphov till strukturella såväl som kulturella förändringar, och dessa förändringar ger i sin tur upphov till olika former av upplevd meningsförlust. De områden som påverkas av arbetsdelningen och som behandlas i denna uppsats är rollernas differentiering, gemenskapernas urvattning, kunskapernas fragmentering, samt relativismens och pluralismens effekter på det som tidigare ansetts vara givet och självklart.Roller och gemenskap är strukturella fenomen, medan kunskap och relativism är fenomen på det kulturella planet. I tidigare samhällen har kulturen givit legitimitet åt strukturen. Detta innebar bland annat att religion och tradition tilldelade alla individer en plats och förklarade varför världen ser ut som den gör. Problemet i det moderna samhället tycks vara att den moderna kulturen inte bara misslyckas med att legitimera den nya strukturen, utan att den dessutom bidrar till att underblåsa känslan av meningslöshet.