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.

It is my overall aim in this work to defend the view that knowledge is no more valuable than true belief or empirically adequate belief, and thus is not the primary epistemic good. I engage predominately with Jonathan Kvanvig‟s work for an assessment of the value of knowledge. In turn, I assess the arguments for the value of knowledge for their ability to support the view that knowledge is uniquely valuable. First I will consider an argument which relies on a purported connection between knowledge and proper action. It will then be suggested that arguments tying knowledge to our proper action are not adequate to justify this standard view of the value of knowledge. Furthermore, I will assess an argument that appeals to the value of truth to explain the superior value of knowledge. From this it will be concluded that truth is also less valuable than typically thought, consequently resulting in an overvaluation of knowledge. Lastly, I will investigate the possibility that knowledge has its value because of its stability and resistance to irrationality. Again, I will argue that this is insufficient justification of the standard view about the value of knowledge by offering counterexamples to both the stability of knowledge and knowledge‟s resistance to irrationality. After this I will discuss the implications of my analysis on the value of knowledge.

In this thesis, I argue against a claim about pain which I call the "Minimization Thesis" or MT. According to MT, pain is objectively unconditionally intrinsically bad. Using the case of grief, I argue that although MT may be true of pain as such, it is not true of particular pains. I then turn to an examination of the justification provided by Thomas Nagle for offering the MT and find that his argument is inadequate because it depends on an implausible phenomenology of pain experience. I argue it is more plausible to claim, as Kant does, that pain has desire-conditional badness. Finally, I present a Nietzschean argument for the irreducible complexity of badness. I suggest we may be willing to concede pain's badness so readily only because it has not been specified what kind of badness it actually has.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-05-05T13:28:56Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO DE MESTRADO EM DH - FREDERICO OLIVEIRA - VERSÃO FINAL.pdf: 1535681 bytes, checksum: d1bf615ce62312a1e7b437e6fc41592d (MD5) / Made available in DSpace on 2017-05-05T13:28:56Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) DISSERTAÇÃO DE MESTRADO EM DH - FREDERICO OLIVEIRA - VERSÃO FINAL.pdf: 1535681 bytes, checksum: d1bf615ce62312a1e7b437e6fc41592d (MD5) Previous issue date: 2016-08-01 / A presente dissertação procede da pesquisa bibliográfica que apresentou como objeto de análise elementos ético-valorativos dos procedimentos judiciais e do círculo restaurativo. O objetivo geral é traçar um desenho comparativo entre os dois sistemas, observando os seus critérios axiológicos, naquilo que se aproximam e se distanciam. Além disso, empregou-se atenção à possibilidade de existirem espaços para uma contribuição da axiologia contida no modelo de justiça restaurativa para com o sistema oficial de justiça. Assim, lançamos mão de um arcabouço teórico que nos permitiu traçar um panorama geral sobre os elementos fundamentais dos modelos estudados, fazendo inferências ético-práticas, na intenção de criar vínculos entre o que abstratamente foi compreendido e o campo social onde é aplicado. Em sede de conclusão, o trabalho aponta no sentido de que as limitações identificáveis no sistema público de justiça abrem um espaço onde os princípios da ética restaurativa podem produzir fecundas reflexões sobre a racionalidade aplicada no procedimento judicial. Desta forma, considerando que a pauta dos rituais utilizados nos âmbitos da justiça estatal e da justiça restaurativa toma por referência uma proposição ético-principiológica, para a resolução de conflitos, observamos que ambos têm aporte em valores consolidados. Contudo, tais valores demandam a assunção de uma dimensão humanística, tal como assente na metodologia restaurativa, mas ainda superficial na representação estatal. / This dissertation comes from the literature that has presented ethical-evaluative elements of judicial procedures and restorative circle as an object of analysis. The overall goal is to draw a comparison between the two design systems, noting their axiological criteria, whether they are different or alike. In addition, attention was employed to the possibility of spaces for a contribution of axiology contained in the restorative justice model for the formal justice system. So we used a theoretical framework that allowed us to draw an overview of the key elements of the studied models, making ethical and practical inferences, intending to create links between what was understood abstractly and the social field in which it belongs. In place of a conclusion, this work points towards that the limitations identified in the public justice system make space for the principles of restorative ethics to produce fruitful reflections on rationality applied in legal proceedings. Thus, considering that the agenda of the rituals used in the fields of state justice and restorative justice takes for reference an ethical and principled proposition for conflict resolution, we observed that both have input in consolidated figures. However, these values require the assumption of a humanistic dimension, as based on the restorative approach, but still shallow on state representation.

Do works of art exert their influence on us across time and culture? The so-called "godfather of the Harlem Renaissance," Alain Locke, argued that Black artworks would lead to racial uplift, so he thought art crossed cultural boundaries, at least. In fact, Locke argued again and again for a universal appeal in art while at the same time expounding a thoroughgoing psychological approach to value theory, including aesthetic value. The two seemingly disparate aesthetic theories adverted by Locke have not been aggregated into a unified system. This work sets out to do just that with a review of Locke's early aesthetics as evidenced by his value theory, and his later popular writings that adumbrate his insistence on a universal appeal in art.

The current project attempts to construct a modest version of natural theology with the aid of Confucian axiology and American Pragmatism. Its main thrust is to map out several levels of integrative valuation moving from nature and society into the innermost part of the human core. It envisions a Confucian axiological cosmos where values are scattered ubiquitously in the universe and its myriad presences. The pragmatic theories of Charles S. Peirce and William James are employed to construct methodological mechanisms by which natural values are to be recognized, semioticized, transferred and integrated into the human equilibrium as valutional core. Nature, society and the human valutional core are envisioned as three major value hubs that are intricately intertwined and mutually reciprocal. The levels of integrative valuation consist of a series of evaluative steps spread along the history of Confucianism. Beginning with an objective observation of Investigation of Things, it reaches the semiotic stage of Rectifying the Name, which followed by physical participation in the Unity of Knowledge and Action, and eventually arrives at the grand stage of Ritual Appropriateness. The Protestant churches with Chinese cultural background are considered as the communal basis of this project. The rival coexistence of both naturalistic and anti-naturalistic tendencies makes them an apt sample for this axiological project of reconfiguring a natural theology. If accomplished successfully, this project will establish an axiological type of natural theology by means of integrating resources from Confucianism, American Pragmatism and Christian Theology. It will demonstrate a way of engaging nature alternative to those of logical positivist, materialistic or even ecological approaches. This project may help conservative Protestant Christians redress their obsession concerning special, direct, salvific grace by redirecting them towards natural values that are profoundly rich and nourishing by reconciling the cultural and religious dimensions of their lives.

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...

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

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....