La thèse analyse la façon dont Calvin justifie un engagement sans limite dans le travail, en faveur de la recherche de prospérité, alors que paradoxalement il condamne la quête d’enrichissement personnel et la poursuite de ses propres intérêts. Le devoir de travailler repose sur un devoir dit de lieutenance (lieu-tenance), qui signifie que tout homme est responsable d’agir tel que Dieu l’aurait fait à sa place. Il en découle la nécessité d’un engagement sans limite dans le travail, un devoir de performance individuelle et une responsabilité sociale. L’humain est compris comme fragile et dépendant des autres, ne pouvant surmonter sa fragilité qu’en s’engageant dans une relation d’alliance avec Dieu et avec les hommes. En contrepartie de son engagement, il trouve le bonheur. Cette interprétation diffère de l’éthique calviniste décrite par Max Weber dans l’Ethique Protestante et l’esprit du capitalisme. Elle accorde une grande valeur aux échanges économiques, à travers lesquels se construit la société. La justice consiste en la mise en œuvre conjointe de l’équité et de la libéralité dans les échanges. / The thesis analyzes the way Calvin justifies a commitment without limit in work, in search of prosperity, while paradoxically condemning the quest for personal enrichment and the pursuit of one’s own interests. The duty to work is based on a duty named lieutenancy. It means that every man or women is responsible for acting as God would have done in his or her place. Goods are given to lead to prosperity as a sign of divine providence in order to constitute a just and contented society. This entails the necessity of a limitless commitment to work, a search for individual performance and social responsibility. The human being is understood as fragile and depending on others, only being able to surmount his or her fragility through a covenantal relationship with God and people. In return for this commitment, he or she finds happiness. This interpretation differs from the Calvinist ethics described by Max Weber in The Protestant Ethic and the spirit of the capitalism. It leads to assigning a high value to economic exchanges, through which a fraternal society is constructed. Justice consists in implementing equity mutually and liberality in the exchanges.

Made available in DSpace on 2014-07-29T15:27:29Z (GMT). No. of bitstreams: 1 dissertacao flavio sociologia.pdf: 636411 bytes, checksum: 4742e4ffeb9d00031820894a03f15889 (MD5) Previous issue date: 2009-08-27 / There is in contemporary societies an increasing interest in understanding violence as well as improving measures of security in order to contain it. An effort has been made to understand the complex process of the State s dimensions specially those related to wide range public policies. The aim is to understand why socially strategic sectors, specially security, so far under State responsibility, is now being shared with the market and people even accept their tendency of being dominated by market. The phenomenon of commodification of security is not a new one but has taken place more intensely in the decade of 1970 in many countries. The subject is a complex one. The causes, consequences and meaning of commodification of security is attracting a deserved attention from scholars. The knowledge of this phenomenon must contribute to a better understanding of many aspects of its social dynamics that has great relevance from the economic, cultural and political view. This work adopts the approach of Economic Sociology, supported by the main contribution of Max Weber, Karl Marx and contemporary sociologists / É cada vez maior o interesse em entender a violência contemporânea, bem como aperfeiçoar as medidas de segurança que devem ser adotadas para contê-la. Também é grande o esforço para compreender o complexo processo redimensionamento do Estado, particularmente no tocante à implantação de políticas públicas de amplo alcance. E mais, entender o que tem levado setores estratégicos socialmente, em especial a segurança, até então sob a responsabilidade do Estado, a conviver e até aceitar a tendência de tornar-se dominada pelo mercado. O fenômeno da mercantilização da segurança não é novo, mas vem ocorrendo de maneira mais intensa a partir da década 1970 do século XX em vários países. O tema é complexo. Assim, as causas, as consequências e os significados da mercantilização da segurança têm merecido uma especial atenção dos estudiosos. O conhecimento deste fenômeno deve contribuir para melhor perceber os vários aspectos da sua dinâmica social que tem grande relevância do ponto de vista econômico, cultural e político. O caminho adotado foi o da construção de uma abordagem a partir da Sociologia Econômica, apoiada na contribuição principal de Max Weber, Karl Marx e de autores contemporâneos

Made available in DSpace on 2016-03-15T19:48:50Z (GMT). No. of bitstreams: 1 Mario Eduardo de Oliveira.pdf: 1517477 bytes, checksum: 9c55a0965a8a3a2307913fc574d4a138 (MD5) Previous issue date: 2008-09-19 / This master consists in identifying which the dogmatic religious contents would work as good as a factor of psychological incentive to the moral, economic and political activism, in order to understand the possible influences of those contemporary reformed protestant ethos in relation to the work. Leaving from the analysis by Max Weber in the work "The Protestant Ethics and the Spirit of the Capitalism" that identified that psychological incentive factor to the doctrine of the predestination, the author tries to presents what the Protestant reforming understands about that doctrine. Try to establish a new relationship [doctrine versus work] through the theory of social representations application, according to the model developed by Serge Moscovici, treading opposite road to Weber, in order words, the expression of learned principles to connect them to the dogmatic content. To know the way contemporary reformed protestant express his inner principles a research have been taken in one of the Brazil’s Presbyterian church communities, located at the east of the city of Sao Paulo. Leaving of the research, it is showed: a) importance of the religious content amid the modern society. b) Which are the possible influences that it exercises on the Protestant ethos. c) Recognize that influence in creating work concepts and the individual s relationship with himself. d) If there is some contribution that interests to modern private organizations positively. / Este trabalho consiste em identificar que conteúdo dogmático religioso serve como fator de estímulo psicológico para o ativismo moral, econômico e político, a fim de compreender suas possíveis influências sobre o Ethos Protestante Reformado contemporâneo em relação ao trabalho. Partindo da análise feita por Max Weber na obra "A Ética Protestante e o Espírito do Capitalismo" que identificou esse fator de estímulo psicológico à doutrina da predestinação, o autor apresenta o que o protestante reformando entende sobre essa doutrina. Busca estabelecer nova relação [doutrina versus trabalho] por meio da aplicação da teoria das representações sociais, conforme o modelo desenvolvido por Serge Moscovici, trilhando o caminho oposto ao de Weber, ou seja, da exteriorização dos princípios apreendidos para ligá-los ao conteúdo dogmático. Para conhecer a maneira como o protestante reformado contemporâneo exterioriza os princípios por ele internalizado, levou-se á efeito uma pesquisa de campo numa das comunidades da igreja Presbiteriana do Brasil, localizada na região leste da cidade de São Paulo. A partir dela, demonstra-se: a) a importância do conteúdo religioso em meio à sociedade moderna; b) quais são as possíveis influências que exerce sobre o ethos protestante; c) como reconhecer essa influência na formação do conceito do trabalho e na relação do indivíduo com o mesmo; d) se há alguma contribuição que interesse às organizações privadas modernas.

Made available in DSpace on 2016-04-18T18:44:07Z (GMT). No. of bitstreams: 3 Gilson Moreira1.pdf: 1111541 bytes, checksum: 5b5cd46045550dc11d96cad19ddf3e7b (MD5) Gilson Moreira2.pdf: 1949275 bytes, checksum: 67c16b913b57c43b4a9b99ca2c3c7256 (MD5) Gilson Moreira3.pdf: 1116932 bytes, checksum: 95ccdd33e059002b9987304c9b8abdc3 (MD5) Previous issue date: 2008-09-05 / Instituto Presbiteriano Mackenzie / This essay is a result of a research that presents a compared study about working ethnics according to the Catholic and Protestant vision. In order to accomplish this purpose, it is necessary to clarify the Catholic vision about working ethnics according to its doctrinaire, theological, historical and social line, that goes as the foundation point and that can influence the human being in his everyday job. The Protestant vision points about working ethnics can be explained based on John Calvin and Max Weber; that one as its mentor and intellectual idealist and this one as its main social disseminator. We walk through this essay purpose using the researching methods and analyses, in workmanships and documental sources about the subject, in both visions. This task will contribute to the comparison of these two religious current of Christianity; showing the approaches and contrasts; positive and negative differences; as well the contributions that these religious strands defend and spread. Whose facts will help and influence the individual to form his character, personality, dignity and moral; that will reach its apex in the kind of ethnics each one has and shows in his/her life, through work, this way, contributing to build up a more human society, fair enough and progressive. / Esta dissertação é fruto de uma pesquisa que apresenta um estudo comparado sobre a Ética do Trabalho na cosmovisão Católica e Protestante. Para a consecução deste propósito, procura-se descortinar a cosmovisão católica sobre a ética do trabalho segundo a sua linha doutrinária, teológica, histórica e social, que serve como marco teórico fundante e que pode influenciar o indivíduo em seu labor diário. Explicita-se os pressupostos da cosmovisão protestante sobre a ética do trabalho, fundamentados em João Calvino e Max Weber; aquele como seu mentor e idealizador intelectual, este, como seu principal difusor sociológico. Caminha-se através da proposta deste trabalho utilizando-se o método de pesquisa e análise, em obras e fontes documentais sobre o assunto, em ambas cosmovisões. Esta tarefa contribuirá para a comparação destas duas correntes religiosas do cristianismo; expondo as aproximações e contrastes; diferenças positivas e negativas; bem como, as contribuições que estas vertentes religiosas defendem e difundem. Cujos fatores auxiliarão e influenciarão o indivíduo na formação de seu caráter, personalidade, dignidade e moral; que alcançarão seu ápice no tipo de ética que cada um tem e exterioriza em sua vida, pelo trabalho, contribuindo assim para a construção de uma sociedade mais humana, justa e progressista.

On démontre trois choses dans ce travail : 1) L’histoire politique de la Macédoine, sous les Antigonides, est à comprendre à partir du problème du charisme et de ce que Weber appelle sa « quotidiennisation ». 2) Ce processus dépend d’une forme de sociologie, qui fait s’alterner pente à la construction d’une bureaucratie et nécessité d’une remotivation périodique de l’institution monarchique. 3) Cette sociologie s’enracine enfin dans la nature même du social, tantôt pratique démotivée, tantôt réenchantée, comme on le vérifiera ici à partir du problème du culte aux dirigeants et de la croyance. / This Phd studies the relationship between kings and subjects in Macedonia. It has three goals. 1) To give a comprehensive history of the Antigonids, by using Weber’s concepts (charisma and routinization) on three topics (King’s body, kings and queen, the constitution of a bureaucracy). 2) To study the hesitation of this regime between pomp and simplicity (kolakeia, parrêsia, hellenistic palace). 3) To ling this structural feature with a reflection on the nature of the Kingdom (by studying the ruler’s cult : did the Greek believec in their divinity ? What is belief ?)

Poser la question de l’erreur implique de soulever une demande sur le statut de la philosophie, pratique finalisée, en tant que « science de la vérité » (d’après Aristote), à débusquer la possibilité dans laquelle l’erreur consiste à part entière. Corrélativement, cela équivaut à envisager le rapport entre machine et organisme, étant donné que l’erreur apparaît en fonction d’une anticipation de l’expérience (ou de sa reconsidération rétrospective) qui a partie liée avec un quelque genre d’acte créatif, vital ou artificiel. Georges Canguilhem et Raymond Ruyer ont ressentis avec force cet entrelacement, en problématisant, d’un côté, l’idée positiviste selon laquelle la technique dérive toujours d’une application du savoir scientifique et, de l’autre côté, la conception qui oppose vie et artifice. En essayant, donc, d’établir et de montrer la liaison entre ces trois domaines, la thèse parcourt l’œuvre de ces deux penseurs et illustre la manière dont l’erreur bouleverse une fois pour toutes chaque cadre ontologique fixe. La considération d’autres perspectives (Gilles Deleuze et Félix Guattari, Jean Cavaillès et l’inconnu Louis Weber) nous introduit, ensuite, à l’exigence de se référer, pour éclaircir les questions ontologiques et gnoséologiques, à la discursivité scientifique et aux logiques plurielles qu’elle déploie. Une pensée plurielle des techniques, fondée dans l’autonomie du geste et sur l’imprévisibilité de ses conséquences, devrait se rejoindre ainsi à une logique du vivant qui ne fait qu’une avec la logique – la forme – du discours philosophique. L’erreur opèrerait à l’instar d’un dispositif onto-poïétique qui requiert, néanmoins, de reconnaître une seule, véritable réalité : la recherche. / Error is a philosophical item that involves the statute of philosophical inquiry itself, a practice which aims to track down, as such as «science of the truth» (according to Aristotle), the possibility wherein error entirely consists. In parallel, that means to understand the relation between machine and organism, because the error can appear only in function of an anticipation of experience (or its retrospective observation), entailed materially, even before cognitively, by a biological or technical creative act. Georges Canguilhem and Raymond Ruyer have explicitly considered this problem, criticizing the positivistic idea about scientific derivation of technics as well as the irreducible distinction between living beings and artificial realities. Throughout the works of these two thinkers, the dissertation attempts to explain this fundamental relationship and to set up how error subverts every effort to fix a definitive ontology. Evaluating also others perspectives (like Gilles Deleuze and Félix Guattari’s view or the Jean Cavaillès and the unknow Louis Weber’s contributions), the argumentation leads to argue, furthermore, that, to clarify gnoseological and ontological problems, it is necessary to strictly follow the scientific discursivity and the pluralistic logics laid out by it. A pluralistic technics’ thought, based on autonomous gestures and on their unpredictable consequences, has to be reconnected to a logic of life which is the same order of the logic – the form – of philosophical discourse. Error should operate like an onto-poietic device and determine only a kind of genuine reality: research.

2020/21 und 2021/22 nicht erschienen

No description available.

No description available.

No description available.