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This effort is comprised of three interwoven tasks: Decipher an evolving urban place, across a range of scales, to establish an informed point of departure for proposing a change. Attend to the particular imperative purpose of accommodating those among us who are most at risk, and who make their way through life without adequate resources. Design an individual cumulative form wherein the new architecture incorporates a rejuvenated existing structure, and the entire ensemble contributes something worthwhile to the neighborhood. / Master of Architecture / This is an attempt to understand one street corner, think about how architecture can assist people who really need help, and design a building which asserts its identity even as it fits into its surroundings. It's one approach to making individual, incremental changes that can accumulate to our collective benefit as we carry on with the transformation of our city.

Alors que la plupart des théories libérales ont mis l’accent sur les principes de justice, et sur une conception de la justice qui nous fait penser la société et les relations individuelles de manière de plus en plus abstraite, les réflexions sur le respect de soi nous portent plutôt vers ce qui est essentiel à la valeur et l’importance de l’identité des personnes et de leurs relations sociales. Ces réflexions nous révèlent que non seulement les principes de justice ne sont pas la seule source de respect, mais que tant les cultures et les religions que les communautés morales et les groupes compréhensifs ont des rôles fondamentaux pour le niveau de respect de soi et de respect mutuel que les individus éprouvent envers eux-mêmes et envers les autres. Si les projets de vie, les valeurs et les croyances des individus sont révélés comme fondamentaux à leur autonomie et leur vie comme individu, les réflexions sur le multiculturalisme et le pluralisme révèlent les difficultés de notre temps : comment une société peut-elle promouvoir le respect de soi des individus dans un tel contexte de diversité morale, compréhensive, religieuse, etc.? Critiquant les théories de John Rawls, Will Kymlicka, ainsi que certains arguments de philosophes tels que Bhiku Parekh et David Miller, la thèse défendue dans ce mémoire prend la position très forte qu’une société doit donner beaucoup plus de moyens aux individus pour que leur respect de soi soit favorisé. La thèse centrale est que les individus ont tous le droit à un contexte de valorisation, soit un espace politique propre à une communauté ou un groupe et qui inclut les institutions et les pouvoirs nécessaires pour que le respect de soi des membres de ces groupes puisse être favorisé. C’est seulement par un tel droit et par les revendications structurelles et institutionnelles qui s’y rapportent que les groupes culturels et religieux, ainsi que les communautés morales et les groupes compréhensifs peuvent être reconnus politiquement et qu’une théorie libérale et multiculturelle des individus et des groupes puisse concilier idéal et réalité. / While most liberal theories have focused on the principles of justice and on an idea of justice in which the perspective used to reflect on society and on individuals’ relationship is becoming more abstract, an analysis of self-respect leads us towards what is essential to individuals’ self-esteem and esteem of their social relationships. These reflections reveal that the principles of justice are not the only sources of self-respect. Cultures and religions, as well as moral communities and comprehensive groups, have also fundamental roles in the level of self-respect and mutual respect that individuals have between themselves and towards each other. If individuals’ plan of life, values and beliefs are revealed as fundamental to their autonomy and to their life as individuals, the reflections on multiculturalism and pluralism reveal the problem of our time: how can a society achieve to promote individuals’ self-respect in a context where moral, comprehensive and religious diversities are among the main characteristics? Criticizing John Rawls and Will Kymlicka’s theories, as well as some arguments made by philosophers such as Bhiku Parekh and David Miller, the position taken in this theory is that a society must give individuals further means to achieve their self-respect. The main proposition of this essay is that individuals have a right to a self-respect framework, which is a political space particular to a group or community that includes the institutions and powers necessary to promote the self-respect of the members of such group or community. It is only through such right and through the structural and institutional claims that are associated with it, that cultural and religious groups as well as comprehensive groups and moral communities can be recognized politically and that a liberal and multicultural theory of individuals and groups can conciliate ideal and reality.

Alors que la plupart des théories libérales ont mis l’accent sur les principes de justice, et sur une conception de la justice qui nous fait penser la société et les relations individuelles de manière de plus en plus abstraite, les réflexions sur le respect de soi nous portent plutôt vers ce qui est essentiel à la valeur et l’importance de l’identité des personnes et de leurs relations sociales. Ces réflexions nous révèlent que non seulement les principes de justice ne sont pas la seule source de respect, mais que tant les cultures et les religions que les communautés morales et les groupes compréhensifs ont des rôles fondamentaux pour le niveau de respect de soi et de respect mutuel que les individus éprouvent envers eux-mêmes et envers les autres. Si les projets de vie, les valeurs et les croyances des individus sont révélés comme fondamentaux à leur autonomie et leur vie comme individu, les réflexions sur le multiculturalisme et le pluralisme révèlent les difficultés de notre temps : comment une société peut-elle promouvoir le respect de soi des individus dans un tel contexte de diversité morale, compréhensive, religieuse, etc.? Critiquant les théories de John Rawls, Will Kymlicka, ainsi que certains arguments de philosophes tels que Bhiku Parekh et David Miller, la thèse défendue dans ce mémoire prend la position très forte qu’une société doit donner beaucoup plus de moyens aux individus pour que leur respect de soi soit favorisé. La thèse centrale est que les individus ont tous le droit à un contexte de valorisation, soit un espace politique propre à une communauté ou un groupe et qui inclut les institutions et les pouvoirs nécessaires pour que le respect de soi des membres de ces groupes puisse être favorisé. C’est seulement par un tel droit et par les revendications structurelles et institutionnelles qui s’y rapportent que les groupes culturels et religieux, ainsi que les communautés morales et les groupes compréhensifs peuvent être reconnus politiquement et qu’une théorie libérale et multiculturelle des individus et des groupes puisse concilier idéal et réalité. / While most liberal theories have focused on the principles of justice and on an idea of justice in which the perspective used to reflect on society and on individuals’ relationship is becoming more abstract, an analysis of self-respect leads us towards what is essential to individuals’ self-esteem and esteem of their social relationships. These reflections reveal that the principles of justice are not the only sources of self-respect. Cultures and religions, as well as moral communities and comprehensive groups, have also fundamental roles in the level of self-respect and mutual respect that individuals have between themselves and towards each other. If individuals’ plan of life, values and beliefs are revealed as fundamental to their autonomy and to their life as individuals, the reflections on multiculturalism and pluralism reveal the problem of our time: how can a society achieve to promote individuals’ self-respect in a context where moral, comprehensive and religious diversities are among the main characteristics? Criticizing John Rawls and Will Kymlicka’s theories, as well as some arguments made by philosophers such as Bhiku Parekh and David Miller, the position taken in this theory is that a society must give individuals further means to achieve their self-respect. The main proposition of this essay is that individuals have a right to a self-respect framework, which is a political space particular to a group or community that includes the institutions and powers necessary to promote the self-respect of the members of such group or community. It is only through such right and through the structural and institutional claims that are associated with it, that cultural and religious groups as well as comprehensive groups and moral communities can be recognized politically and that a liberal and multicultural theory of individuals and groups can conciliate ideal and reality.

This study examined the use of a simulated patient, or programmed patient, to train clinical psychology graduate students to be empathic and respectful in the psychotherapeutic relationship. Twenty-five subjects were given a 50-minute training session with a simulated patient, an alternate training which consisted of viewing a video tape or were no-attention control subjects. The video tape used for the alternate training consisted of the section of "Three Approaches to Psychotherapy" in which Carl Rogers interviews the client, Gloria, followed by a discussion of empathy and respect. Training with the simulated client consisted of interviewing the "client" and receiving feedback from her. Pre-post empathy and respect skills were evaluated with Carkhuff's 5-point scales. Subjects' responses to recorded client statements were judged by two trained raters. Interjudge agreement ranged from .66 to .74. Analysis of variance revealed no significant difference between increases in empathy and respect for the three experimental groups. Subjects with more than one year of graduate clinical training profited significantly more (p = .05) from both training experiences than did subjects with less than one year of training. There was also a significant interaction between experimental training received and level of clinical experience, inexperienced subjects scoring higher with the simulated patient than with the video tape training. More advanced subjects scored higher with the video training than with the simulated patient training. Interview data indicated that the training with the simulated patient was perceived as useful and, in the case of more-experienced subjects, as being superior to the training with the video tape. Possible difficulties with the measurement of empathy and respect are discussed. The use of simulated patients is reviewed and the selection and training of simulated patients discussed in some depth.

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The purpose of this paper is to examine what role anger plays in the moral realm. To do so, I will critique Martha Nussbaum’s view that anger is normatively problematic for sustaining moral relations due to its prevalent relation to seeking payback and status. I will expand the limits Nussbaum imposes on what people can be angry at as well as what are normal responses to the emotion, to attempt to show how anger can be a vital tool in our moral lives as a tool in response to wrongdoing or injustice.

<p>I den psykoterapeutiska relationen kan individen speglas och stärkas i sin självkänsla, men det är inte alla förunnat. Syftet med undersökningen var att finna hur individer i vardagligt samspel kan stödja varandra. En kvalitativ intervjustudie i halvstrukturerad form genomfördes med åtta pensionärer i Västerås. Undersökningen analyserades med meningskoncentrering. Resultatet redovisar att , samt hur, deltagarna anser det möjligt att stödja sig själva och varandra i att växa i självkänsla. Resultatet visar även att det kan vara viktigt att stödja olika åldersgrupper på olika sätt för att skapa trygga förutsättningar för att växa i självkänsla. Hur olika kulturer samt skilda förutsättningar under olika tidsepoker kan påverka individens självkänsla är exempel på områden som med fördel kan undersökas vidare.</p>

I den psykoterapeutiska relationen kan individen speglas och stärkas i sin självkänsla, men det är inte alla förunnat. Syftet med undersökningen var att finna hur individer i vardagligt samspel kan stödja varandra. En kvalitativ intervjustudie i halvstrukturerad form genomfördes med åtta pensionärer i Västerås. Undersökningen analyserades med meningskoncentrering. Resultatet redovisar att , samt hur, deltagarna anser det möjligt att stödja sig själva och varandra i att växa i självkänsla. Resultatet visar även att det kan vara viktigt att stödja olika åldersgrupper på olika sätt för att skapa trygga förutsättningar för att växa i självkänsla. Hur olika kulturer samt skilda förutsättningar under olika tidsepoker kan påverka individens självkänsla är exempel på områden som med fördel kan undersökas vidare.

Respect for autonomy has become the guiding principle at the forefront of health-care decision-making. In an attempt to preserve this principle, patients can be neglected to make decisions for themselves during times when they cannot make fully capable decisions. Under certain circumstances, it is necessary to have others assist a patient in making decisions that may have a significant impact on the patient’s life and, will ultimately, respect the patient's prior expressed capable wishes and values. This thesis aims to provide arguments in favor of both respect for autonomy and medical paternalism under very specific circumstances. It provides traditional, contemporary and psychological arguments in support of respect for autonomy. Several key arguments in favor of medical paternalism are also presented on the grounds of the loss of personal identity, a social insurance policy and the abandonment of vulnerable patients. Furthermore, the difficulties involved in both accounts are also discussed with respect to the idealization of autonomy and the potential abuses involved in medical paternalism. This thesis concludes through drawing upon the notion of an authentic self as applied to this discussion, allowing for a compatible defense of these two traditionally competing theories.