Dans l’œuvre très vaste d’Henri Desroche (Roanne 1914-Paris 1994), cette recherche vise à discerner la contribution de l’auteur à l’éducation des adultes. En particulier, après avoir relevé les mots-clés de communauté et de compagnonnage dans son œuvre, on analyse les contextes qui ont permis la création du Collège Coopératif de Paris (en 1958), du DHEPS (Diplôme des Hautes Études des Pratiques Sociales) et de l’Université Coopérative Internationale (UCI), ainsi que les modalités de leur essor. On essayera ensuite, en guise de conclusion, d’esquisser les conditions de transposabilité de ces institutions et de ces procédures de formation permanente en Italie. Il s’agit d’une recherche historique concernant les institutions éducatives. La méthodologie suivie consiste en l’analyse a priori des ouvrages éducationnels d’Henri Desroche, en l’analyse d’autres ouvrages sur l’auteur, permettant de reconstruire le climat culturel de l’époque, et en la réalisation d’entretiens avec les compagnons d’Henri Desroche et avec les continuateurs de son œuvre. Théoricien et praticien, Henri Desroche s’est occupé des études marxologiques, de sociologie des religions et d’économie sociale, avec une attention particulière aux formes de coopération dans les domaines religieux, économique et éducatif / This research aims at identifying the contribution of Henri Desroche (Roanne 1914-Paris 1994) to adult education, within his extensive scientific work. In particular, after focusing on keywords such as community and companionship in his work, the contexts which led to the creation (1958) and the development of Collège Coopératif of Paris, of DHEPS (Diplôme des Hautes Etudes des Pratiques Sociales) and of the Université Cooperative Internationale (UCI) have been analyzed. In conclusion, the possibilities of transferability in Italy of Desrochian intuitions have been outlined. This study is a part of the history of educational institutions. The adopted methodology consisted in the analysis of the most “educational” works of Henri Desroche (as well as his early work, which proved to be very illuminating) and of the author’s literature. It also includes interviews with Desroche’s colleagues and the researchers that continued his work. Theoretical and practitioner at the same time, Henri Desroche studied Marxism, the sociology of religions and social economy, with a particular attention to the various forms of cooperation in the religious, economical and educational fields

Made available in DSpace on 2016-04-26T20:25:52Z (GMT). No. of bitstreams: 1 Claudio Jose Amaral Bahia.pdf: 2394137 bytes, checksum: 127bbf7e6dc67d6a54489f88bf61a06c (MD5) Previous issue date: 2007-09-17 / In spite of eighteen years have passed since the 1988 Federal Constitution promulgation, still today it is a reality someone turns up with preoccupying situations involving state omissions in the face of the called fundamental human rights, more exactly in what concerns their application to minority social segments. So, the main theme we intend to accomplish with the present work informed about the practical and adequated difficulties pertinent to them, is the necessary of concretion of the fundamental right of familiar and community companionship toward our children and teenagers, which dogma is expressed assured at the constitutional text, more precisely in the caput of its Art. 227. Following the same way, it will also be object of this study the State responsibility toward the situations that is not possible the concretion of the mentioned fundamental right, because of the public means omission in such cases so that the constitutional subjects injured for such act have, at least, at their disposal, mitigation instruments of the harm caused by the unavoidable absence of familiar companionship, which, without any doubt, will give credit to the isonomy fundamental vector, devised in the caput of the Art. 5th of Lex Legum. The state inaction and omission mentioned above come always to redound to illicit effect, such as, take off the child and the teenager expurgated from the familiar and community companionship the possibility of a kind and condign development, opening for them a way in order to ask for an effective juridical constitutional tutelage having in mind the correction or the mitigation of the mentioned and damaging problem. It will detach the processual ways capable to determine the State responsibility by the omission toward the fundamental right to the familiar and community companionship of the children and teenagers on a real plan, with special prominence to the public civil action, the injunction mandate and the condemnatory knowledge action. Such instruments, informed about the existence of other possibilities, are apt to search for indemnity based upon the theory of civil responsibility called of loss of a chance. Inside this context, what is intended with this work, without any illusion of exhausting the theme, was to bring to a discussion that the familiar and community companionship is a fundamental right essencial to the children and teenagers development; and the State cannot draw back the obligation to give to the less fortunates, efficient conditions in order to reduce the problems concerning to the mentioned absence, under penalty of being responsible for the inconstitutional omission of its acts / Não obstante passados mais de dezoito anos da promulgação da Constituição Federal de 1988, ainda hoje é uma realidade se deparar com preocupantes situações envolvendo omissões estatais em face dos chamados direitos humanos fundamentais, mais precisamente no que concerne a sua aplicação a segmentos sociais minoritários. Assim, o tema central que se pretenderá trabalhar com o presente arrazoado, a par das dificuldades práticas e consentâneas que lhe são pertinentes, diz respeito à necessidade de concretização do direito fundamental de convivência familiar e comunitária afeto a nossas crianças e adolescentes, cujo dogma se encontra expressamente garantido pelo texto constitucional pátrio, mais precisamente no caput de seu Art. 227. Nesse mesmo caminho, também será objeto de estudo a responsabilidade estatal nas situações em que não se verifica possível à concretização do referido direito fundamental, por manifesta omissão do ente público em casos tais, de modo que os sujeitos constitucionais prejudicados por tal ato tenham, ao menos, a sua disposição instrumentos de mitigação do dano causado pela inevitável ausência de convivência familiar, o que, sem sombra de dúvidas, estará a prestigiar o vetor basilar da isonomia, insculpido no caput do Art. 5º da Lex Legum. A inércia e a omissão estatais acima apontadas, acabam sempre por redundar num ilícito efeito, qual seja, o de retirar da criança e do adolescente expurgados da convivência familiar e comunitária a possibilidade de um desenvolvimento afetuoso e digno, abrindo-lhe, assim, o caminho para invocar uma tutela jurídico-constitucional efetiva, visando à correção ou a mitigação da referida e danosa problemática. Destacar-se-á, então, os veículos processuais aptos a decretar a responsabilização do Estado pela omissão quanto ao direito fundamental à convivência familiar e comunitária de crianças e adolescentes no plano concreto, com especial destaque para a ação civil pública, o mandado de injunção e a ação de conhecimento condenatória. Tais instrumentos, a par da existência de outras possibilidades, são idôneos para buscar indenização embasada na teoria de responsabilidade civil denominada de perda de uma chance. Dentro desse contexto, o que se busca com a elaboração deste trabalho, sem qualquer pretensão de se esgotar o tema, foi o de colocar em discussão que a convivência familiar e comunitária é um direito fundamental essencial ao desenvolvimento de crianças e adolescentes, não podendo o Estado recuar ou se furtar ao dever de colocar a disposição dos não afortunados, mecanismos e condições que tenham, com eficácia, o condão de minorar os problemas relativos à referida ausência, sob pena de ser responsabilizado pela inconstitucional omissão em seu agir

Made available in DSpace on 2016-04-25T19:20:54Z (GMT). No. of bitstreams: 1 ROBERTO PASCHOALI.pdf: 654301 bytes, checksum: 3ee8d65e13884352a28be15bd00ca1f4 (MD5) Previous issue date: 2008-06-05 / The herewith study has an analitical-philosofical outline and puts the dichotomy between solidarity and objectivity under moderation, more specifically, the focus of tension between the pragmatic conception of social companionship of Richard Rorty and the representacionist one of Jürgen Habermas. The first one edifies the commitment with solidarity above any manner of rationality, sticking with being loyal to the idea that there is nothing independent of the world of the man, of his conventions and practices. The second one, according to Habermas, point of view, submits any manner of human companionship to intersubjective rational principles, which go far beyond the cognitive-instrumental aspects of the human accomplishments that are essential for the social cohesion and the settlement of a fair and equalitarian society. The study concludes that: (a) it is possible, even not giving up on rationality, to be a solidarity member in a wider and socially fair society; (b) every human society is full with latent potential wealth which is plausible of physical, symbolic and spiritual assumption; (c) the societies in which the members have a standard of living that is below the line of poverty, potential wealth only becomes plausible of assumption as long as solidarity puts aside its supporting role in relation to the objective reason / O presente estudo tem um caráter analítico-filosófico e coloca sob reflexão a dicotomia entre solidariedade e objetividade, mais especificamente o foco de tensão entre a concepção pragmática de convivência social de Richard Rorty e a representacionista de Jürgen Habermas. A primeira alça o compromisso com a solidariedade acima de qualquer forma de racionalidade, mantendo-se fiel à idéia de que não há nada que independa do mundo dos homens, de suas convenções e práticas. A segunda, de acordo com o ponto de vista de Habermas, submete qualquer forma de convívio humano a princípios racionais intersubjetivos que vão muito além dos aspectos cognitivo-instrumentais das realizações humanas essenciais para a coesão social e o estabelecimento de uma sociedade justa e igualitária. O estudo conclui que: (a) é possível, mesmo não abrindo mão da racionalidade, ser um membro solidário numa sociedade mais ampla e socialmente justa; (b) toda sociedade humana é plena de riqueza potencial latente passível de apropriação física, simbólica e espiritual; (c) nas sociedades em que pessoas vivem abaixo da linha de pobreza, a riqueza potencial só se torna passível de apropriação desde que a solidariedade deixe de lado seu papel coadjuvante em relação à razão objetivante

Making a successful Christian marriage is a major challenge that faces the Seventh Day Adventist church (SDA Church) of Malawi. The colonial government of Nyasaland (Malawi) created weak marriages, promoting high divorce rates by its own practices during its era, which have remained to this day. The failure of secular marriages endangers the success of SDA Christian marriages. Little has been done by the Church to educate its members concerning successful Christian marriage. This study focuses on educating the church to deal with the problems that cause marriage failure in the SDA Church. The Malawi government is another tool that the church could use to address marriage failure. I have used the Bible, and scientific research methods to suggest workable solutions for Christian marriage. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

No description available.

D’après le répertoire des terrains contaminés du MELCC, le Grand Montréal compte plus de 11 000 sites pollués. Une approche pour l’assainissement de ces terrains est la phytoremédiation, une stratégie qui utilise la faculté de certaines plantes pour réduire les concentrations des contaminants in situ. Une contrainte associée à la végétalisation des sites contaminés est le risque de bioaccumulation dans la chaîne alimentaire. Une solution serait l’utilisation de polycultures tirant profit de la combinaison d’espèces végétales aux caractéristiques différentes. L’objectif principal de cette étude était de comparer l’accumulation d’éléments traces d’une plante alimentaire (Solanum lycopersicum—tomate cerise) et de plantes « phytoremédiatrices » (Salix discolor—Saule discolor, Achillea millefolium—achillée millefeuille, Trifolium repens—trèfle blanc) lorsque cultivées en compagnonnage sur des sols contaminés. Quinze traitements ont été examinés : cinq assemblages de plantes et trois sols (technosol à 110 mg Cu kg-1, technosol dopé jusqu’à 2500 mg Cu kg-1 et un sol de jardin non contaminé). Les résultats ont montré (1) que les polycultures incluant T. repens étaient les plus performantes à produire de la biomasse et à phytoextraire le cuivre, (2) que les stress (c.-à-d. compétition et ressource en eau) ont clairement amoindri les performances de S. discolor et (3) la résilience d’A. millefolium d’où l’importance de favoriser sa présence dans les friches industrielles, où celle-ci pousse déjà naturellement. / According to the MELCC’s contaminated land directory, Greater Montréal has more than 11,000 polluted sites. One approach to remediating these lands is phytoremediation, a strategy that uses plants to reduce contaminant concentrations in situ. A restraint associated with the revegetation of contaminated sites is the risk of bioaccumulation in the food chain. A solution would be using polycultures to take advantage of the combination of plant species with different functions. The main objective of this study was to compare the accumulation of trace elements of a food plant (Solanum lycopersicum—cherry tomato) and “phytoremediator” plants (Salix discolor—American pussy willow, Achillea millefolium—yarrow, Trifolium repens—white clover) when grown as companions on contaminated soils. Fifteen treatments were examined: five plant associations (cherry tomato alone, cherry tomato/yarrow, cherry tomato/white clover/yarrow, cherry tomato/discolor willow, and cherry tomato/discolor willow/white clover), as well as three soils (technosoil 110 mg Cu kg-1, technosoil spiked up to 2500 mg Cu kg-1 and uncontaminated garden soil). The results showed (1) that polycultures including T. repens were the most efficient at producing biomass and phytoextrating copper, (2) that stresses (i.e. competition and water resources) reduced the performance of S. discolor and (3) the resilience of A. millefolium and the importance of promoting its presence in brownfield sites, where it already grows naturally.

Syftet med detta examensarbete har varit att undersöka hur ungdomar upplever betydelsen av sina föräldrars engagemang för ungdomarnas eget välbefinnande. Hur tillgängliga upplever ungdomarna att deras föräldrar är; hur upplever ungdomarna deras samspel med föräldrarna och hur upplever ungdomarna det sociala stöd de får från sina föräldrar? I studien har åtta ungdomar intervjuats om hur de upplever sina föräldrars engagemang och samspel. Av intervjuerna har det bland annat framkommit att samtliga ungdomar ville spendera mer tid med sina föräldrar, att de ville ha möjligheten att prata med sina föräldrar om allt och att de gärna gjorde saker tillsammans. I diskussionen dras slutsatser att ungdomarna i denna studie upplevde att de mådde bättre om de hade möjligheten att pratar med sina föräldrar. Ungdomarna upplevde att bland annat gemensamma intressen, föräldrarnas involvering i ungdomarnas vardag och mängden tid de spenderade tillsammans byggde upp en trygg grund i deras relation och ungdomarna upplevde då att de kunde prata med sina föräldrar. / The aim of the study was to exam how youth experience the importance of their parent’s engagement on their own wellbeing. How available do the children experience that their parents are; how do the children experience their interaction with their parents and how do the children experience the social support they get from their parents? The youth in this study consisted of eight girls and boys that talked about how they experience their parent’s engagement and interaction. From the interviews it emerged that all of the adolescents wanted to spend more time together with their parents, that they wanted to have the chance to talk to their parents about everything and to do things together. The conclusion is that the youth in this study experienced that they felt better if they had the chance to talk to their parents. The youth experienced that inter alia common interests, the parent’s involvement in everyday life and the amount of time they spend together, established a safe base in their relationship and in which the youth perceived that they could talk to their parents.

Cette thèse de doctorat propose que les mouvements ou les soulèvements populaires puissent unir l'éthique et la politique de manière directe et pratique pour constituer un domaine à partir duquel on peut avancer une théorie normative répondant aux défis de l'injustice dans notre monde. Toute étude de ces mouvements doit prendre en compte un événement spécifique et son contexte et donc renoncer à la position de l’"observateur". J'ai donc choisi d'examiner les révolutions déclenchées dans le monde arabe au cours de la dernière décennie, en mettant l'accent sur la Place Tahrir en Egypte. Pour apprécier le caractère innovateur qu'offrent ces révolutions, il est nécessaire de commencer par démonter les fondements épistémiques profondément enracinés dans la théorie politique occidentale qui prennent en considération le succès des révolutions en se basant uniquement sur leurs résultats finaux, et en particulier leur effet éventuel sur le changement de régime. Ces mouvements populaires défient non seulement les études de démocratisation et leurs recommandations pour un changement provenant des structures du pouvoir, mais ils remettent aussi en question le domaine de la politique ainsi que ses principes fondamentaux. Cette confrontation se produit au moment où le peuple les s’aperçoivent de leur qualité d’agence et utilisent leur pouvoir politique de manière manifeste et concrète. Comme dans le cas de la place Tahrir, les citoyens créent un espace public ouvert aux désirs et intérêts de chacun, ainsi qu’à la solidarité et à la responsabilité collectives. Les conditions dans lesquelles ces mouvements organisent leur action politique collective - horizontalement, de manière non hiérarchique et sans intermédiaire de la part des représentants et des dirigeants – est une manière de résister à la menace que leur pouvoir soit manipulé pour des fins médiocres se rapportant au pouvoir de l'État. Cette forme d’organisation permet également la reconfiguration des interactions éthiques de la foule, clairement exposée sur la place Tahrir, produisant ce que j’appelle «l’éthique de companionship». Cette éthique peut être reformulée et mise en pratique d'une manière sensibilisée à soi-même et autrui, et d’une manière adaptée aux besoins spécifiques et aux injustices du monde qui nous entoure. Une « éthique de camaraderie » est donc réceptive et ouverte à la négociation et à la persuasion, et constitue avant tout un « art de vivre ensemble ». / This dissertation proposes that popular movements or uprisings can unite ethics and politics in a direct, practical manner and constitute an illuminating domain from which to advance normative theory that responds to the challenges of injustice in our world today. Any study of these movements ought to engage with a specific event and its context and renounce the position of ‘observer.’ Accordingly, I have chosen to examine the revolutions sparked in the Arab world over the past decade, particularly focusing on the account of Tahrir Square. In order to appreciate the novelty these revolutions offer, it is necessary to first dismantle the deeply entrenched epistemic grounds of Western political theory which consider revolutions only on the basis of their end results, particularly whether or not they effect regime change. These popular movements not only defy democratization studies and its prescription for change from above, they also fundamentally challenge the domain of politics and some of its basic tenets. This confrontation occurs the moment the people gain their agency and use their political power demonstrably and concretely. The domain of politics is further challenged when the people create, as they did in Tahrir Square, a public sphere that is receptive to individual desires and interests as well as collective solidarity and responsibility. The conditions under which these movements organize their collective political action – horizontally, non-hierarchically, and unmediated by representative and leaders – resist the threat of their power being instrumentalized to obtain middling results pertaining to state power. This form of organization also reconfigures the crowd’s ethical interactions, unmistakeably on display in Tahrir Square, producing what I call “ethics of companionship.” These ethics can be reformulated and practiced in manner attuned to both self and other, and adapted to the specific needs and injustices of the world around us. An ethics of companionship is responsive and open for negotiation and persuasion, and above all, it makes an art out of our living together.

El objetivo de la presente investigación fue analizar la relación entre clima laboral y liderazgo transformacional, así como identificar el nivel de clima laboral y liderazgo transformacional en la empresa Banco Azteca del Perú, delimitándonos en la zona geográfica: gerencias de servicios financieros (GSF) y gerencias de créditos y cobranzas (GCC) de mayor y menor rotación. La presente investigación es de tipo descriptivo correlacional, se especifica las dimensiones y características de la variable clima laboral y liderazgo transformacional y su relación. Así mismo el diseño de la investigación es no experimental con un enfoque mixto. Participaron 300 colaboradores, a quienes se aplicó dos instrumentos: encuesta de Clima Laboral según modelo GPTW y el cuestionario multifactorial de liderazgo Transformacional MLQ 5X 4s de B. Bass y B. Avolio adaptado al objetivo de la presente la investigación. Los resultados arrojaron que existen correlaciones significativas y positivas entre Clima Laboral y Liderazgo Transformacional. Se identificó que en las GSF y GCC de menor rotación el nivel de clima laboral es mayor, a diferencia de GSF y GCC de menor rotación, el clima laboral es menor. Así también se identificó que el nivel de liderazgo transformacional es mayor en las GSF y GCC de menor rotación que en las GSF y GCC de mayor rotación. En cuanto a las recomendaciones se sugiere realizar un taller de coaching ejecutivo para los líderes, así como el diseño y aplicación de programas y talleres para reforzar el clima laboral y el liderazgo transformacional. Palabras claves: clima laboral, liderazgo transformacional, respeto, credibilidad, imparcialidad, orgullo, compañerismo, influencia idealizada, motivación inspiracional, estimulación intelectual, consideración individualizada. / The objective of the present research was to analyze the relationship between the work environment and the transformational leadership, as well as identify the level of work environment and transformational leadership in the company Banco Azteca del Perú, delimiting us in the geographical area: financial services management (FSM) and credits and collections management (CCM) of greater and lesser rotation. The present research is of a descriptive correlational type, specifying the dimensions and characteristics of the variable work environment and transformational leadership and their relationship. Likewise, the research design is non-experimental with a mixed approach. 300 collaborators participated, to whom two instruments were applied: Work environment survey according to the GPTW model and the multifactorial questionnaire of transformational leadership MLQ 5X 4s of B. Bass and B. Avolio adapted to the objective of the present investigation. The results showed that there are significant and positive correlations between work environment and transformational leadership. It was identified that in the FSM and CCM with lower rotation the level of work environment is higher, unlike FSM and CCM with lower rotation, the work environment is lower. Thus, it was also identified that the level of transformational leadership is higher in the FSM and CCM with less rotation than in the FSM and CCM with greater rotation. As for the recommendations, it is suggested to conduct an executive coaching workshop for leaders, as well as the design and implementation of programs and workshops to reinforce the work environment and transformational leadership. Keywords: work environment, transformational leadership, respect, credibility, impartiality, pride, companionship, idealized influence, inspirational motivation, intellectual stimulation, individualized consideration. / Trabajo de investigación

<p><p><em>Transforming the Brute</em> addresses the ethical acceptability of creating painless animals for usage in biomedical experimentation.  In recent decades the possibility of creating genetically decerebrate animals or AMLs for human ends has been discussed in scientific, academic, and corporate communities.  While the ability to create animals that cannot feel, experience, and are more plant than animal remains science fiction, biomedicine may now be able to eliminate or significantly reduce the capacity to feel pain and nociception through genetic engineering.  With this new technology comes the opportunity to vastly increase the welfare of animals used in biomedical experimentation, yet this possibility has largely been ignored by the scientific and academic community.  This work seeks to reveal the moral necessity of creating painless animals for usage in biomedical experimentation for animal welfare ends.  Intrinsic objections relating to animal integrity, rights, companionship, the alteration of telos, humility and virtue are considered.  The benefit of eliminating nociceptive pain in experimental animals is addressed, and differences are examined between biomedical experimentation and other usage of animals for human ends which makes the proposed creation of painless animals ethically unique.  Finally, an argument is presented for the moral necessity of replacing normal animals with painless animals in biomedical experimentation with consideration given to genetically decerebrate animals.</p></p>