Desde a Modernidade, a Educação vem pautando suas práticas no racionalismo exacerbado, excluindo da vida do aluno a sensibilidade e a emoção. Os resultados deste culto à divisão mente/corpo se fazem presentes hoje na sociedade através do sentimento de incompletude e de busca do ser humano, da crescente violência e indiferença da sociedade, e da desvalorização das questões referentes à ética e à espiritualidade. Como uma tentativa de resgate da completude do Ser, e do alcance da conseqüente cura da sociedade, surge um novo paradigma, o qual busca a reintegração mente-corpo através da abordagem multidimensional do homem e da educação integral. Este trabalho de pesquisa enfoca o Projeto de Potencialização e Enriquecimento – PROPEN – do Colégio Militar de Porto Alegre, o qual é direcionado a alunos que apresentam indicadores de altas habilidades e que, através das contribuições desta nova proposta educacional, a abordagem holística, ampliou seu fazer pedagógico de modo a contemplar não apenas o lado racional do aluno, mas sim o seu Ser integral – seus aspectos mental, físico, emocional e espiritual. Tomando como base do trabalho as Ferramentas para Pensar de Edward de Bono e o legado filosófico que Espinosa nos deixou em sua Ética, esta investigação busca analisar algumas atividades propostas por este projeto aos seus alunos, a fim de esclarecer seus reflexos, seu alcance e sua validade. Como instrumentos de pesquisa foram utilizadas bioeletrografias registradas antes e depois das atividades propostas, as quais são analisadas sob a luz da Semiótica, e a análise de questionários respondidos pelos alunos e por seus pais. Os achados desta pesquisa apontam que a educação pelo sensível e pelo autoconhecimento, através de práticas que buscam a integração mente-corpo, configura-se em uma contribuição positiva para a formação do indivíduo como um todo, ampliando sua perspectiva em relação a si mesmo e aos seus semelhantes. / Since Modernity, Education has been developing its practice based on exaggerated rationalism, excluding sensitivity and emotion from students’ life. The results of this cult of mind/body division can be seen today through man’s feeling of incompleteness and search, through increasing violence and indifference in society and through the devaluation of questions concerning ethics and spirituality. As an attempt to rescue the completeness of the Being, and the consequent cure for society, a new paradigm rises, one which searches for mind-body integration through the multidimensional approach of man and integral education. This research focus on Projeto de Potencialização e Enriquecimento (Enrichment and Potential Development Project) – PROPEN – held by Colégio Militar de Porto Alegre ( Porto Alegre Military School), which is directed to students who present traits indicative of talent potential, and which has broadened its pedagogical practice, through the contributions of holistic approach in order to encompass not only the rational side of students but also their whole Being – their mental, physical, emotional and spiritual aspects. Taking as basis for work development the Thinking Tools created by Edward de Bono and the legacy that Spinoza left us in his Ethics, this investigation aims at analyzing some activities proposed by this Project to its participants, in order to throw light on its reflections, reach and validity. Kirlian photographies taken before and after the activities proposed, which are analyzed in the light of Semiotics, and the analysis of questionnaires answered by the students and by their parents were used as research instruments. The findings of this research suggest that the education that searches for the development of sensitivity and self-knowledge, by means of practices that aim at mind-body integration, contributes positively to the growth of the person as a whole, broadening their perspective in relation to themselves and to others alike.

Desde a Modernidade, a Educação vem pautando suas práticas no racionalismo exacerbado, excluindo da vida do aluno a sensibilidade e a emoção. Os resultados deste culto à divisão mente/corpo se fazem presentes hoje na sociedade através do sentimento de incompletude e de busca do ser humano, da crescente violência e indiferença da sociedade, e da desvalorização das questões referentes à ética e à espiritualidade. Como uma tentativa de resgate da completude do Ser, e do alcance da conseqüente cura da sociedade, surge um novo paradigma, o qual busca a reintegração mente-corpo através da abordagem multidimensional do homem e da educação integral. Este trabalho de pesquisa enfoca o Projeto de Potencialização e Enriquecimento – PROPEN – do Colégio Militar de Porto Alegre, o qual é direcionado a alunos que apresentam indicadores de altas habilidades e que, através das contribuições desta nova proposta educacional, a abordagem holística, ampliou seu fazer pedagógico de modo a contemplar não apenas o lado racional do aluno, mas sim o seu Ser integral – seus aspectos mental, físico, emocional e espiritual. Tomando como base do trabalho as Ferramentas para Pensar de Edward de Bono e o legado filosófico que Espinosa nos deixou em sua Ética, esta investigação busca analisar algumas atividades propostas por este projeto aos seus alunos, a fim de esclarecer seus reflexos, seu alcance e sua validade. Como instrumentos de pesquisa foram utilizadas bioeletrografias registradas antes e depois das atividades propostas, as quais são analisadas sob a luz da Semiótica, e a análise de questionários respondidos pelos alunos e por seus pais. Os achados desta pesquisa apontam que a educação pelo sensível e pelo autoconhecimento, através de práticas que buscam a integração mente-corpo, configura-se em uma contribuição positiva para a formação do indivíduo como um todo, ampliando sua perspectiva em relação a si mesmo e aos seus semelhantes. / Since Modernity, Education has been developing its practice based on exaggerated rationalism, excluding sensitivity and emotion from students’ life. The results of this cult of mind/body division can be seen today through man’s feeling of incompleteness and search, through increasing violence and indifference in society and through the devaluation of questions concerning ethics and spirituality. As an attempt to rescue the completeness of the Being, and the consequent cure for society, a new paradigm rises, one which searches for mind-body integration through the multidimensional approach of man and integral education. This research focus on Projeto de Potencialização e Enriquecimento (Enrichment and Potential Development Project) – PROPEN – held by Colégio Militar de Porto Alegre ( Porto Alegre Military School), which is directed to students who present traits indicative of talent potential, and which has broadened its pedagogical practice, through the contributions of holistic approach in order to encompass not only the rational side of students but also their whole Being – their mental, physical, emotional and spiritual aspects. Taking as basis for work development the Thinking Tools created by Edward de Bono and the legacy that Spinoza left us in his Ethics, this investigation aims at analyzing some activities proposed by this Project to its participants, in order to throw light on its reflections, reach and validity. Kirlian photographies taken before and after the activities proposed, which are analyzed in the light of Semiotics, and the analysis of questionnaires answered by the students and by their parents were used as research instruments. The findings of this research suggest that the education that searches for the development of sensitivity and self-knowledge, by means of practices that aim at mind-body integration, contributes positively to the growth of the person as a whole, broadening their perspective in relation to themselves and to others alike.

A presente dissertação, concebida a partir do modelo teórico desenvolvido por Luigi Ferrajoli, questiona a previsão da conduta social e da personalidade, do artigo 59 do Código Penal Brasileiro, como critérios orientadores aos magistrados, para fixação da pena-base entre o mínimo e o máximo. A pesquisa abordou o conceito dessas circunstâncias judiciais tanto na Doutrina quanto na Jurisprudência, sendo que o resultado do estudo revelou a excessiva carga moral que ainda orienta sua análise. Aborda-se a falácia do mito da neutralidade judicial, uma vez que não é possível apartar os juízes de sua natural condição de seres humanos, e de seus contextos de vida. Trata da necessária tomada de consciência de que toda decisão está contaminada de subjetividade, por parte daqueles que pretendem exercer a judicatura. E apresenta o Autoconhecimento como única via capaz de controlar a subjetividade nas decisões judiciais, na medida em que a investigação interna acarretará humanização, o confronto com o lado sombrio, e reconhecimento da dualidade convivendo em todos os seres humanos, de modo a demonstrar que ninguém está acima do bem e do mal. A pesquisa ainda demonstrou a incoerência da necessidade de analisar circunstâncias significativamente pessoais e subjetivas dos réus, quando o ser humano cresceu, aprendendo desconsiderar e atropelar qualquer particularidade própria e de outros indivíduos. Para tanto, faz uma análise de digressão aos primeiros anos de vida e aos bancos escolares, em que plantadas as primeiras sementes de desconsideração, e de valorização do externo em detrimento do interno, almejando-se profissões de prestígio, em prejuízo da realização pessoal. Faz uma crítica ao Sistema Judicial Brasileiro, a fim de que assuma seu lado humano, colocando um desafio à Magistratura para buscar aqueles que realmente são vocacionados para a função, fornecendo sugestões de modificações na Formação Jurídica. / The instant research took into consideration the theoretical model developed by Luigi Ferrajoli, which questions the prediction of social conduct and personality, in Article 59 of the Brazilian Criminal Code, as guiding criteria for judges to determine standards of minimum and maximum sanctions. The research addressed the concept of such legal circumstances both in doctrine and in case law, and the result of the study revealed excessive moral burden that still guides the judges analysis. This research addresses the fallacy of the myth of judicial neutrality, since it is not possible to separate the judges from their natural condition of human beings and their life contexts. This separation requires awareness that every decision has a subjective component. And introduced the self-knowledge as the only way able to control subjectivity in judgments, as the internal investigation will result in humanization, the confrontation with the dark side, and recognition of duality in all living humans, in order to demonstrate that no one is above good and evil. The survey also showed the inconsistency of the need to analyze so personal and subjective circumstances of the defendant, when human beings were raised, learning to ignore its own and other individuals personal traits. To this end, an analysis of the early years as well as schooling system, where the first ideas of disregard, and enhancement of external rather than internal values arose, targeting prestigious positions, at the expense of personal fulfillment. This research criticizes the Brazilian Judicial System, so that it enhances its human side, posing a challenge to judges to seek those who are really devoted to the function, providing suggestions for changes in the Legal Training System.

M.Ed. (Psychology of Education) / Please refer to full text to view abstract

The thesis deals with the exploration and deeper understanding of the problems of relations personality typology and style of management of executives in the Czech education system, ie directors, from the perspective of self-concept. The purpose is to ascertain existence of a relationship between personality characteristics and the manner of school management. What typology director of the Czech education system can be considered effective in relation to the management of educational institutions such as the Czech school and whether this environment calls for a new, own typology. Based on the theoretical background and knowledge dealing with the personality and different theories about its typology, managerial approach to the school principal in the Czech Republic, management styles, the typology of the existence of related areas. The survey will be a combination of forms, in the form of a questionnaire in the form of semi-structured interviews. The basic research sample are directors of art schools of the Czech Republic.

Practitioners working with children under three are often marginalised; both in terms of group settings and in terms of being a focus of research (see Manning-Morton, 2006; McDowell-Clark and Baylis, 2012). This research prioritizes the practitioner’s voice by exploring the subject area of personal theory. In this thesis, personal theory is conceptualised as a composite of understandings and experiences including policy, organisational procedures, Early Years literature, training and Continuing Professional Development as well as personal and professional experiences, beliefs, and values. As Stephen and Brown (2004) indicate, particular constructions of care, learning, and children shape what is considered desirable educational practice. Drawing on Aristotle’s intellectual virtue of phronesis, this research’s aim is to understand how practitioners’ personal and professional experiences and understandings contribute to practitioners’ construction of personal theory. Research questions focus on: 1) understanding which relationships are particularly influential, 2) understanding which experiences are particularly influential and 3) identifying key features of practitioners’ personal theories. Case study methodology frames the research design. The research demonstrates that although personal theory is tacit, linking to specific instances of practice enables practitioners to articulate personal constructions of care, learning and children. Findings relate to six key characteristics of practitioners’ personal theories: practice as an ‘Ethic of Care’, practice as pedagogy, practice as ‘subsitute mothering’, practice as distinctive for children aged birth to three years, practice as rooted in experience and practice as emotional activity. Joan Tronto’s (1993, 2013) ‘Ethic of Care’ affords further consideration of personal theory; particularly the contradiction between personal theory that shapes engagements with young children as an ‘Ethic of Care’ and that which shapes engagements as ‘substitute mothering’. The thesis’ discussion highlights how the articulation and discussion of personal theory enables a richer construction of Early Years professionalism and professional identity within Birth to Three settings.

Cette étude a pour objet d'évaluer la pertinence de l'application du dispositif de bilan de compétences et l'évolution de ses effets psychologiques pour les salariés, dans un pays où il n'est pas pratiqué, et où l'environnement professionnel et socio-culturel diffère du modèle occidental. Ce dispositif a été appliqué en tant qu'outil au service des ressources humaines au sein d'une entreprise de construction automobile en Iran. Pour cela, nous avons fait une étude longitudinale en deux temps avec cinq mois et demi d'intervalle, T1 avant et T2 après le bilan, avec deux groupes de salariés : un groupe expérimental qui a fait le bilan (n=32), et un groupe contrôle (n=30). Les résultats révèlent un renforcement du niveau de l'estime de soi, une meilleure auto-connaissance, une amélioration de la gestion du stress et une augmentation de la motivation au travail. Nous avons tenté à partir d'un échantillon relativement modeste de démontrer que cette démarche de professionnalisation d'orientation des adultes peut être transposée dans certaines conditions aux contextes civilisationnels différents. Son application peut être considérée comme une alternative de soutien et d'aide pour les salariés. C'est à partir des effets de ce dispositif que notre étude contribue au cumul de connaissances scientifiques, dans des contextes socioculturels différents. / This study aims to estimate the suitability of the application of skills assessment device and development of its psychological effects on employees, in a country where it is not practiced, and where the work environment and the culture is different from here. That is to say, the application of this device as an instrument for human resources in a car manufacturing company in Iran, in a different sociocultural context of the Western model. For this, we made a longitudinal study in two stages with five and a half months apart, before T1 and T2 after the skills assessment, with two employee groups : an experimental group that has done the skills assessment (n=32), and a control group (n=30). Results show an enhanced level of self-esteem, better self-knowledge, better stress management and increased motivation to work. We tried from a relatively small sample to demonstrate that the approach of professional adult guidance can be implemented under certain conditions to different civilizational contexts. Its application can be considered as an alternative support and assistance for employees with another culture. It is from the effects of this device that our study contributes to the plurality of scientific knowledge in different sociocultural context.

The House of Mirth's main character, Lily Bart, is charaterized a fated character, incapable of exerting free will. With the help of Lawrence Selden and Gerty Farish, she realizes that, for the most part, she has lived and acted according to what others expect of her.

The essay is an attempt to make sense of the apparently special relation between self-knowledge and agency. To achieve that goal, the essay translates the account of what it is like to be a human self offered by Sartre into the language of evolutionary psychology. In L’être et le néant, Sartre describes the phenomenology of the self as a series of inescapable choices in a contingent set of circumstances. This essay identifies Sartre’s description with what Baumeister, Maranges and Sjåstad call a matrix of maybe: the mechanism of nonfactual pragmatic prospection found in humans. Consequently, it defines the self as a matrix of maybe operating within a contingency matrix and reflecting on its own operation. Self-knowledge, the essay concludes, seems special because we routinely and erroneously ascribe to the self features of its contingency matrix. Most of our true first-person claims should not be read as I PREDICATE. Instead, they can be explicated as I have to act in a world where C PREDICATE, where C is the relevant part of the contingency matrix.

L’analyse phénoménologique du mouvement du Soi a été menée auprès de dix-sept sujets, des intervenants en soins spirituels (ISS), ayant cheminé en direction d’une profession ouverte à la spiritualité et s’ouvrant à leur spiritualité. Notre démarche de recherche s’appuie sur la phénoménologie et s’ancre dans un paradigme constructiviste. Nous avons cherché à appréhender la formalisation d’un nouveau métier qui donne accès à une forme de psychologie spirituelle et laïque mise en pratique au moyen de soins spirituels non-confessionnels. Cette pratique particulière du soin spirituel au sein d’institutions de santé laïques nous a fait interroger les sources épistémologiques de l’herméneutique du Soi qui subit à la fois l’impact de l’histoire de la sécularité qui reconnaît la rupture culturelle et religieuse. Cette recherche a permis d’accéder à une meilleure compréhension du parcours spirituel des ISS et de comprendre la nature d’un soin spirituel laïque qui engage la spiritualité personnelle de l’ISS. Elle a aussi permis de proposer un modèle d’accompagnement qui se situe à l’interface des soins spirituels et de la psychothérapie. Le mouvement du Soi s’exprime d’abord, chez l’ISS, dans la connaissance de ses propres blessures, de son humanité et dans un rapport à soi envisagé du point de vue de la normativité culturelle, religieuse, sociale et/ou institutionnelle. Ensuite, le Soi cherche à advenir à un nouveau rapport à l’existence que le sujet construit au fur et à mesure qu’il avance en direction d’une autonomie à conquérir – le gouvernement de soi – qui décrit une forme de maturité spirituelle ouverte à la spiritualité d’autrui. Enfin, l’atteinte de cette maturité se réalise pour le sujet au sein d’une création poétique de Soi qui est acceptation de Soi et permet au sujet ISS de déployer sa spiritualité au cœur d’un espace laïque au service du besoin spirituel des patients. L’analyse de contenu du mouvement de l’être a permis de formaliser quatre étapes évolutives à travers lesquelles s’accomplit le déploiement d’une psychologie spirituelle propre aux sujets spirituels : (1) la figuration en tant que pensée spirituelle qui se cherche dans un mouvement causal ; (2) la configuration qui renvoie à la pensée spirituelle engagée dans la construction d’un sens sur elle-même, d’une histoire à soi et d’une spiritualité à vivre ; (3) la refiguration comme la pensée qui se critique et se Remet en question (c’est la récursivité selon Morin 2006) ; (4) la transfiguration qui est le moment où la pensée se valide, advient et repart en mouvement rétrocausal. Cette dernière et quatrième étape du mouvement du Soi permet de mettre à jour les éléments constitutifs de la sagesse qui se centre sur la découverte, la construction et l’expression du Soi. Elle permet au sujet spirituel de se découvrir et de se prendre lui-même pour objet de conscience à portée universel, c’est-à-dire qu’il se projette adéquatement dans l’espace commun, entre sa spiritualité et la pensée dominante laïque. Cet entre-deux est ce qui caractérise la sagesse – Sophia en grec – dans la mesure où le sujet est capable de trouver un point de rencontre entre son histoire individuelle et l’histoire commune. Cette sagesse le fait s’inscrire au bon moment et au bon endroit (c’est le kairos) et l’aide à construire sa propre histoire soumise aux aléas de l’existence. Son expérience humaine et spirituel exprime alors son désir de l’indéterminé enchainé à la causalité. Les résultats concernant la psychologie spirituelle et laïque ont donné lieu à une distinction entre la croyance religieuse et la spiritualité religieuse. Dans le premier cas, le sujet se retrouve dans une forme de culture de soi (Foucault, 1979) qui vise le seul rapport authentique à soi ; dans le second, il place le sujet dans une situation relevant du dépassement de soi (Hadot, 1993) qui le positionne dans une quête de sens continuelle. En somme, ce mouvement du Soi apparaît être soumis à une organisation spécifique de la pensée faisant que la quête de sens s’accomplie dans une récurrence qui l’abolit sans répit (il n’y a pas de sens) tout en l’affirmant sans arrêt (le sens est le sens lui-même). Ce mouvement de la pensée est en fait un mouvement du soi qui se perd dans l’élaboration d’un savoir sur soi inductif et déductif et qui décrit l’idée que « le sens du sens est un sens qui n’a pas de sens ». Mais qui permet d’arriver à un point de rencontre entre le soi et l’autre, entre l’intérieur et l’extérieur, entre le dedans et le dehors. Finalement, la Sophia (Reconnaissance de Soi) est portée par le principe de récursivité (la critique de Soi qui permet de juger ses jugements, de critiquer sa critique et de dépasser les préjugés sur soi ou sur le monde) et est le point d’ancrage à notre construction clinique axée sur la compréhension de l’ensemble du mouvement de l’être. / The phenomenological analysis of the movement of the Self was carried out with seventeen subjects, speakers in spiritual care (ISS), having journeyed towards a profession opened to spirituality and opening to their spirituality. Our research approach is based on phenomenology and is anchored in a constructivist paradigm. We sought to understand the formalization of a new profession which gives access to a form of spiritual and secular psychology put into practice by means of non-confessional spiritual care. This particular practice of spiritual care within secular health institutions made us question the epistemological sources of self hermeneutics which goes through both the impact of the history of secularity, which recognizes the cultural and religious rupture. This research provided a better understanding of the spiritual journey of the ISS and an understanding of the nature of secular spiritual care that engages the personal spirituality of the ISS. It had also made it possible to propose a model of accompaniment which is located at the interface of spiritual care and psychotherapy. The movement of the Self is first expressed in the knowledge of one's own wounds, of one's humanity and in a relationship to oneself from the point of view of cultural, religious, social and / or institutional normativity. Then, the subject seeks to come to a new relationship with himself that he builds while moving in the direction of an autonomy to conquer - self-government - which describes a form of spiritual maturity opened to other people’s spirituality. Finally, the achievement of this maturity is made by a poetic creation of the Self which is the acceptance of the Self that allows the ISS to deploy its spirituality in the heart of a secular space at the service of the spiritual need of patients. The content analysis of the movement of the Self has made it possible to define four evolutionary stages through which the deployment of a spiritual psychology specific to spiritual subjects is accomplished: (1) figuration as a spiritual thought that is sought in causal movement; (2) the configuration which refers to the spiritual thought engaged in the construction of a sense of itself, of a story of its own and of a spirituality to live; (3) refiguration as a thinking that criticizes and questions itself (this is recursion according to Morin 2006); (4) the transfiguration which is the moment when the thought is validated, occurs and starts again in a retrocausal movement. 6 This last and fourth stage of the movement of the Self allows to reveal a form of wisdom which approach is centered on the discovery, the construction and the expression of the Self. Indeed, the spiritual subject can discover himself and take himself as the object of consciousness with an universal scope, in other words, that he projects himself adequately in the common space, between his spirituality and the dominant secular thought . This in-between is what characterizes wisdom - Sophia in Greek - insofar as the subject is able to find a meeting point between his individual history and the common history. This wisdom makes him find himself at the right time, at the right place (this is the kairos) and helps him to build his own story subjected to the vagaries of existence. Then, his human and spiritual experience are expressing his desire for the indeterminate chained to causality. The results regarding the spiritual and secular psychology gave rise to a distinction between religious belief and religious spirituality. In the first case, the subject finds himself in a form of self-culture (Foucault, 1979) which aims at the only authentic relationship with the self; in the second one, it places the subject in a situation to surpass oneself (Hadot, 1993) which positions him in a continuous quest for meaning. In short, this movement of the Self appears to be subjected to a specific organization of thought where the quest for meaning is accomplished in a recurrence which abolishes it without respite (there is no meaning) while affirming it without stopping (the meaning is the meaning itself). This movement of thought is in fact a movement of the self which is lost in the formation of an inductive and deductive self-knowledge and which describes the idea that "the sense of meaning is a meaning that has no meaning". However, it makes it possible to reach a meeting point between the self and the other, between the interior and the exterior, between the inside and the outside; it also allows to judge the judgments, criticize the criticism and overcome prejudices about oneself or the world. Finally, Sophia (Self-recognition) is the anchor point of the whole movement of the Self, making the object of our clinic essentially focused on the principle of recursion (Selfcriticism).