To bring up and educate any person means to guide him/her to understand basic notions o f what a man can be and what is his/her mission. Such orientation towards being (existence) as an "active a ltern ativ e" implies orientation in constitutive values o f humanity based on which we create our attitude towards the world. My PhD Thesis named "Axiological Dimension in Education and U p b r in g in g " is focused on raising questions and developing arguments in the following area: which values and objectives should become the priority in education and upbringing o f the early 2 1 st century. There is one o f the core documents which tries to specify the above issues, e.g. the Report " Learning is Hidden W e a lth " elaborated by the UNESCO International Com m issio n - the "Education for the 21st c e n tu r y " headed by Jacques Delors. The four basic pillars are "to learn to co g n iz e " , " to learn to act" , "to learn to live to g e th e r " and "to learn to b e" and point out the necessity of philo sophical reflexion. They are linked with the basic philosophical questions postulated by Kant: " What can I k n o w ? " , "What can I do" , "What can I hope f o r? " and "What is a human being like?" Powered by TCPDF (www.tcpdf.org)

Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.

L'homme face à ses œuvres: création et créativité dans la pensée de Roman Ingarden (Résumé de thèse)J’ai consacré ma thèse de doctorat à la question de la création et de la créativité chez Ingarden. L’impulsion fondamentale qui a animé mon travail était que ces deux notions, abordées uniquement de manière très brèves par Ingarden, permettaient, lorsqu’on retraçait le champ conceptuel dans lequel Ingarden les plongeait, de donner une lecture de la philosophie d’Ingarden qui démontre sa profonde unité. En effet, la question de la création mobilise la plupart des champs de la philosophie ingardénienne :ontologie, axiologie, anthropologie et, selon le type de création envisagée, esthétique ou éthique. J’étais arrivé à cette conviction en prenant au sérieux la proposition d’Ingarden, émise au soir de sa vie (1969), qu’il fallait faire de la rencontre créatrice, de la communion entre l’artiste (ou le spectateur) et l’œuvre d’art le cœur de toute esthétique. Et, précisait encore Ingarden, reconnaître le rôle capital des valeurs esthétiques dans cette expérience. J’ai dès lors été conduit à analyser en détail les deux pôles de cette rencontre créative :l’œuvre d’art et le sujet humain, qui m’ont tous deux ramenés à la question des valeurs. L’œuvre d’art se donne en effet dans une expérience émotionnelle particulière, qui se joue autour de la constitution d’un objet esthétique par le spectateur, constitution qui n’est pas maîtrisée par la conscience mais s’opère dans un rapport presque érotique, dans désir puissant d’entrer en contact intuitif avec les valeurs esthétiques de l’œuvre. J’ai ensuite longuement développé l’anthropologie ingardénienne jusqu’à en cristalliser le cœur :l’idée que l’homme se forge en tant que personne responsable par la réalisation de valeurs, de toutes sortes de valeurs (éthiques, esthétiques, scientifiques, etc.), qui donnent sens et importance à sa vie. J’ai alors pu proposer l’idée que cette « rencontre créatrice », qu’Ingarden plaçait au cœur de son esthétique, devait être comprise comme un concept plus vaste, qui, correctement modalisée, pouvait rendre compte de la plupart nos expériences axiologiques, aussi bien esthétiques qu’éthiques, scientifiques que simplement pratiques. Ceci m’a alors permis d’opérer le lien avec la philosophie de la culture d’Ingarden que celui-ci ébauche dans quelques textes très brefs, presque poétiques, et dotés d’une grande force évocatrice. En effet, si Ingarden refuse fermement l’idéalisme de Husserl, qu’il interprète comme la conviction que le monde réel est créé par la conscience, il est par contre pleinement conscient de l’importance des transformations opérées par l’homme sur son environnement et, surtout, de la surimposition sur cet environnement d’un monde nouveau, purement intentionnel :notre monde culturel, parcouru de multiples systèmes de valeurs. La fragilité de ce monde – qui ne peut survivre sans notre secours et notre attention constante –, tout autant que sa richesse – car lui seul nous permet de nous épanouir en tant qu’humains – signe alors tout le paradoxe tragique autant que grandiose de la condition humaine :ce qui, pour nous, importe le plus est ce qui est le plus fragile ;mais c’est justement grâce à cette fragilité que nous pouvons le modeler et dépasser radicalement avec lui le monde naturel. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

This research strives to illuminate the concept of "Christian values" and it points out the possible connection between this term and the ethics of values. At the beginning is introduced a reflection on the "Christian values" from both philosophical and theological point of view, then we try to find a connection between the Christian values and the ethics of values. The paper is methodologically structured in several subsequent steps. The first one is the reflection on the concept of "value" in the philosophy of values (20th century). the emphasis is put on the connection between the term "value" and the term "good", because we work on the assumption that there is some non-specific relationship between the good and the values. The following step is a theological elaborate of the term "value" that proceeds from a biblical examination, during which we concentrate non only on the term itself but also on the question if the value-focused thinking in the Scripture has a specific implicit form. Thereafter we examine the term of "value" from the systematic-theology point of view. At first we try to look into the values as an expression of the Divine perfection, then we move on to the moral-theological view, where we present the Christian interpretation of values. With this theological examination we lay the foundations for the determination of "Christian values". In the final part of the paper we present the connection between values and the ethics of values. We examine in detail the definition of the ethics of values itself, consequently we talk about the role of values in the ethics of values as well as the theological development of this doctrine. We can conclude that a satisfactory and widely accepted definition of values does not exist, which is why we also examined the term of "good" in order to find the differences between the two terms. We came to the conclusion that the difference is not convincingly explained by the ethics of values. In the theological reflection of the term "value" we tried to find a biblical foundation for values. The language analysis of the biblical texts showed that the term of values is not very frequent in the Bible and less it is in the contemporary understanding of the texts. However, deeper examination of individual texts of the New Testament showed that value-oriented statements can be found relatively often in the Bible. These statements concern the highest value, as well as the hierarchy of natural and supernatural values, etc. The next step of the theological reflection showed, that in the christian understanding, God is the source of all good/values. He is the originator and the aim of all that is and al that comes from him is good. The ethics of virtues is interesting because it differs from another normative ethics by its theological thinking. It focuses on human action from the point of view of the ultimate goal of human life. It is also associated with natural law. Indeed, each of the cardinal virtues is based on some of the basic benefits of human nature. Cultivating the virtues in life leads one to the goal of life, whether it is a naturally successful life or, in the Christian concept, eternal life, that is, communion with God. In the final step, let's take a look at the very notion of "Christian values." First of all, an inclusive concept is possible, which is based on the fact that God is the originator of all that is good, and therefore all goodness can be understood as good Christian. But then there is no difference between good and Christian good. Perhaps only in the perspective of the person who evaluates this good. Secondly, the concept of exclusive is also possible, with Christian values being what is specifically Christian, that is, what has its foundation in Revelation. In other words, it is the good / value that we would not know if it were not for Christianity.

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Ce travail de recherche a pour objet d’appréhender l’histoire de l’Éducation Physique (EP) scolaire à travers le filtre du plaisir de 1882 à 2010. En prenant comme base, les structures discursives, il est possible d’accéder, dans une perspective archéologique (Foucault, 1969) à des zones encore peu explorées par les historiens du champ. La notion de plaisir est ici envisagée comme un mot pivot (Dubois, 1969) permettant de révéler un système axiologique qui fonctionne en arrière-plan et qui demande à être explicité. L’hypothèse principal de la thèse est de démontrer que l’usage du mot plaisir fait référence à des énoncés mythiques et clivants.Dans une logique d’analyse de discours, le corpus constitué est ouvert, hétérogène et volumineux. Ces archives sont organisées sous la forme de cercles correspondant aux conditions d’énonciation des publications des ouvrages disciplinaires et de revues professionnelles.L’utilisation du logiciel d’analyse lexicométrique Iramuteq, développé sous R a permis de dresser les différents usages du plaisir au cours de la période et également de mettre en évidence les réseaux discursifs dans lesquels il se développe. / This research project aims to understand Physical Education (PE) History, through pleasure filter, from 1882 to 2010. Taking as a base, the discursive structures, it is possible to access, in an archaeological perspective (Foucault, 1969) to areas little explored by field historians. The concept of pleasure is considered here as a core word (Dubois, 1969) revealing an axiological system acting in the background and witch needs to be explained. The main result of the thesis is that use of the word pleasure refers to mythic and divisive statements.In a logic of discourse analysis, the constituted corpus is open, heterogeneous and voluminous. These archives are organized as circles corresponding to the conditions of enunciation of publications of disciplinary works and professional journals.The use of the lexicometric analysis software Iramuteq, developed under R, allowed establishing various uses of pleasure during the period and also to highlight the discursive networks in which it develops.

Irving Singer's theory of value declares itself a member of american naturalistic and pragmatic tradition. It refuses metaphysical speculation on behalf of empirism and stresses the processual character of every experience, focusing more on its imaginatively-affective rather than rational part. Singer distinguishes two basic types of valuation: appriciation of an object, seen as an instrument for a given function, and spontaneous bestowal of value, which values the object on the basis of its own qualities - generating an affective attachement in the process. In a healthy organism, both ought to cooperate to support the fullness of life-in-the-world. Their harmonization is a matter of aesthetics as recognized in the case of love or works of art. This thesis criticizes Singer's project from its own point of view - the american naturalism. In the first chapter, it describes closely Singer's point-of-departure and places it within historical tradition. The matter of the "intrinsic value controversy" is drawn here as well. Following two chapters probe into the pillars of Singer's systém - the conceptions of appriciation, bestowal, imagination and idealization. In comparison with the doctrines of John Dewey, George Santayana and christian situational ethics, fundamentally eclectical character of Singer's...

Research into various human values is of great social significance, and that is why it is receiving increasing attention. In the past, we were confronted with a too narrow definition of the subject of social psychology as a science on attitudes. Today, we can consider values and the evaluation process as one of the main themes of social psychology. Values condition the behaviour of social groups and individuals, therefore it is expected that, in the near future, empirical research and theoretical processing of values will become one of the most essential tasks of social sciences. Applicability of values and the whole value system depends on social goals; goals, which a society sets, change with the change of social order and so does the system of values. Therefore, every change of the social order brings about also a reassessment of values. However, even within a given social structure changes in values occur in relation to the following social development and changing social needs. Research into values is associated with major methodological as well as methodical difficulties; a number of psychological methods applied in international studies are based on different socio-economic conditions. The optimum solution can be seen in the selection of the most common method (the Allport-Vernon-Lindzey test) in the Czech modification, which was applied, as the main research method, in a research into the values of university students in Ostrava. The method, despite its shortcomings, is appropriate for determining the basic trends in the value orientation of university students. In today{\crq}s hyped time, the issues of life values of young people are much discussed and written about. This diploma paper deals with the value orientation of students at the Faculty of Health and Social Studies at the University of South Bohemia in České Budějovice and it also examines the factors that influence their directions of life. The theoretical part deals with the issue of philosophical, sociological and psychological concepts of values, culture and value system, value classifications and value orientation itself, the needs and attitudes related to the issue of values, the issues of values in various types of research studies focusing on the values of the youth, and the methods of studying values. At the end of the theoretical part, the value research results of other authors are presented. The practical part is dedicated to the research into value orientation that took place at the Faculty of Health and Social Studies at the University of South Bohemia in České Budějovice in the students specializing in the field called ``Specialist in Public Health Protection{\crq}q. The research examined the relations and attitudes of the students to emotional, social and material values. The method of questionnaire survey was used for data collection.

Empty Shells. Three Tales on the Relativization of the Axiological Core of Democracy - Abstract JUDr. Bc. Filip Horák The purpose of this thesis is to discuss the problem of gradual softening of the democratic political system's axiological core. Firstly, the thesis illustrates the problem via three tales narrated by Carl Schmitt, Hannah Arendt and Leo Strauss, who in a very similar manner critically analyzed the "axiological leap" leading to the disintegration of fundamental values and principles of democracy. Secondly, the thesis offers a new methodological approach combining empirical functional analysis of the individual values constituting democracy's axiological core (i.e. equality, liberty, justice and dignity) with a teleological approach focusing on the original purposes and functions of these values. Using functional analysis, the thesis examines possible interpretations and functions of the aforementioned values and shows that all of them evince a high degree of vagueness and ambiguity, which makes them so-called "empty shells" that can be filled with almost any content, meaning or function. This is also the main cause of the disintegration of the democracy's axiological core. Thirdly, the thesis theoretically reconstructs the original and stable axiological core using teleological approach....

L’objectif de ce mémoire est de dégager la conception de Scheler à propos de la sympathie et de l’amour développée dans Nature et formes de la sympathie. Plus précisément, nous visons à montrer avec l’auteur que, contrairement à ce que proposent les théories psychologiques, lesdits sentiments constituent des actes purs émergeant d’une dimension supérieure, métempirique de l’homme, leur fonction étant de saisir certaines qualités également à caractère pur : les valeurs portées par ceux qui font l’objet de notre sympathie et de notre amour. Afin de mener à terme notre projet, notre premier chapitre abordera les conditions de base pour la rencontre intersubjective, thème sous-jacent de tout l’ouvrage. Nous montrerons alors que cette dernière est fondée sur deux actes à caractère eidétique : la conscience de l’altérité au sens général et la perception d’un autre au sens concret. Néanmoins, étant donné que cela n’est que le début du lien avec autrui, notre deuxième chapitre présentera –suite à la critique des théories psychologiques de la sympathie- la hiérarchie schelerienne des sentiments sympathiques, actes supérieurs à la perception. Ici nous expliquerons que c’est la sympathie dite « Mitgefühl », en tant que saisie affective de la valeur de l’existence psychique d’autrui, qui élève la rencontre à un niveau ontologique et éthique-axiologique plus haut. Or, Scheler défendra que le sommet de ladite rencontre se trouve dans l’acte de l’amour, sujet de notre troisième chapitre. Ainsi, une fois que nous aurons réfuté les perspectives psychologiques sur ce sentiment, nous décrirons les types scheleriens d’amour ainsi que leurs correspondances axiologiques. Notre cheminement conclura en montrant que l’amour spirituel, en visant la valeur de la personne spirituelle d’autrui, est le seul capable de mener la rencontre interhumaine à sa perfection morale.