Submitted by Oliveira Santos Dilzaná (dilznana@yahoo.com.br) on 2015-07-07T13:18:40Z No. of bitstreams: 1 Tese de Alexnaldo Teixeira Rodrigues.pdf: 1644445 bytes, checksum: eef7278a9d4f793af382f291fe394b64 (MD5) / Approved for entry into archive by Ana Portela (anapoli@ufba.br) on 2016-01-25T12:50:04Z (GMT) No. of bitstreams: 1 Tese de Alexnaldo Teixeira Rodrigues.pdf: 1644445 bytes, checksum: eef7278a9d4f793af382f291fe394b64 (MD5) / Made available in DSpace on 2016-01-25T12:50:04Z (GMT). No. of bitstreams: 1 Tese de Alexnaldo Teixeira Rodrigues.pdf: 1644445 bytes, checksum: eef7278a9d4f793af382f291fe394b64 (MD5) / FAPESB / Nossa investigação se insere no âmbito da filosofia da educação e da ética e tem como objetivo compreender, a partir do histórico do curso de pedagogia e de duas direções antagônicas da ética, qual o caminho mais apropriado para a formação moral do(a) pedagogo(a). Diante disso, os objetivos específicos do trabalho se definem em: 1) Conhecer a trajetória do curso de pedagogia e os seus diferentes marcos conceituais e ideológicos que configuram um ethos; 2) Discutir o modelo hegemônico da ética na sociedade brasileira (ética do dever) e suas interfaces com a educação 3) Analisar em que consiste a ética do cuidado e seu diferencial para a formação docente; 4) Compreender e apontar o ethos da docência a partir do seu compromisso dialógico entre as dimensões do dever e do cuidado. Nossa afiliação epistemológica tende ao enfoque epistemológico psicodinâmico, tendo em vista a explorar as consequências de as formulações éticas terem sido, majoritariamente, construídas por homens, excluído o ponto de vista das mulheres. Ademais, a tessitura teórica desse trabalho parte da perspectiva de um pluralismo ético que reconhece que diferentes pontos de vista da filosofia moral apresentam contribuições que não necessitam descartar as restantes. Cada ponto de vista ético mostra que ser moral é interessante para uma pessoa porque é os mesmo que explorar as melhores possibilidades que se tem como pessoa. Acreditamos que a ética é de suma relevância para pensar a formação do(a) pedagogo(a), uma vez que a educação, em sentido amplo, não se reduz a um formalismo externo (normas de cortesia e etiqueta, saber se portar em certas ocasiões, etc.). Ela abarca a socialização e a integração de homens e de mulheres na sociedade e deve englobar aspectos morais do dever e do cuidado. Our research falls within the scope of the philosophy of the education and ethics and aims to understand, which is the most appropriate way for the moral formation of a teacher, from the history of the pedagogy course and two opposing directions of ethics. Therefore, the specific objectives of the work are defined as: 1) Knowing the trajectory of the pedagogy course and its various conceptual and ideological frameworks that shape an ethos ; 2 ) Discuss the hegemonic model of ethics in Brazilian society ( ethics of duty ) and their interfaces with education 3 ) Analyze what is the ethic of care and its differential for teacher training ; 4 ) Understand and point the ethos of teaching from their dialogical compromise between the dimensions of duty and care. Our epistemological approach tends to the psychodynamic epistemology, in order to explore the consequences brougth by of the ethical formulations mostly built by men, excluding the women's point of view. Furthermore, the theoretical fabric of this work arrises from the perspective of an ethical pluralism that recognizes that different points of view of moral philosophy have contributions than can coexist with the others left out. Each ethical point of view shows that being moral is interesting for a person because it is the same as exploring the best possibilities you have as a person . We believe that ethics is of paramount importance to consider the formation of an educator, since education in the broadest sense, is not simply an external formalism (rules of courtesy and etiquette, learn to behave in certain ocasions, etc.). It embraces the socialization and integration of men and women in society and should encompass moral aspects of duty and care .

In recent decades, care ethics has become more visible in discussions of contemporary moral problems; however, longstanding ethical theories such as deontology and utilitarianism remain prominent in discussing controversial contemporary issues. I show the relevance of care ethics in discussions of globalization, especially regarding care ethics's applicability to the problem of "global care chains." Global care chains form when a person from a developing nation, usually a female, emigrates to serve as a fulltime nanny or housekeeper for a middle or upper class household. Her remittances pay for another care worker to replace her at home during her absence. This chain of caring labor extends across oceans and involves multiple households and various intricate webs of relationship. Care chains are problematic for three reasons. First, immigrant care workers find themselves particularly vulnerable to manipulation and abuse at the hands of their wealthy employers: Generally, labor laws in most countries do not apply to workers in private households. Second, the consistent migration of female care workers from poorer to wealthier countries eventually damages the socio-emotional commons in these workers' home communities. Third, care chains maintain the global illusion that women have achieved genuine equality with men: Because the gendered division of labor persists in the private and public sphere along with the masculine career model, women generally still find themselves burdened with the second-shift of caring labor in their homes. In response, I propose the use of "caring contracts" to address these conflicts. First, the caring contract shows how care ethics's feminist priorities can work in conjunction with the liberally derived concept of contractual arrangements between seemingly distant parties. Second, caring contracts prohibit the abuse of immigrant care workers while motivating a global conversation regarding the patriarchal and masculinist norms that have encouraged women's reliance on care chains. Privileged men and women will have to reconsider the true value of care work and understand why all capable individuals should participate in its completion. This dialogue would have to include revising global economic polices that have forced women in developing countries to emigrate for employment opportunities. / Philosophy

Yes / In the context of offenders who have learning difficulties, autism and/or social, emotional and mental health problems, their families, and professionals who work with them, I explore caring and ethical research processes via fieldnotes I wrote while carrying out lifestory interviews. Life-story interviews and recording fieldnotes within qualitative criminological, education and sociological research have long since been used to document and analyse communities, institutions and everyday life in the private and public spheres. They richly tell us about specific contexts, research relationships and emotional responses to data collection that interview transcripts alone overlook. It is in the process of recording and reflecting upon research relationships that we can see and understand ‘care-full’ research. But caring and ethical research works in an interdependent and relational way. Therefore, the participant and the researcher are at times vulnerable, and recognition of such is critical in considering meaningful and healthy research practices. However, the acknowledgment that particular types of data collection can be messy, chaotic and emotional is necessary in understanding caring research. / The Leverhulme Trust (RF-2016-613\8).

Indiana University-Purdue University Indianapolis (IUPUI) / This project contributes to the improvement of the healing encounter between physician and patient and broadens the scope of medical ethics via application of a methodology that creatively communicates patient experience. Contemporary medical training and socialization can create emotional distance between patients and physicians, which has both positive and negative effects. A physician’s “detached concern” often renders patients’ ways of knowing irrelevant to their care. This has a negative effect on patient autonomy, trust, and the healing encounter in general. Herwaldt (2008) developed a pedagogical tool of distilling patient interviews in narrative form into “found poems,” in which the patient experience is expressed in verse; Herwaldt contends that the resulting poems hold the possibility of cultivating empathy in medical practitioners. My research extends Herwaldt’s work with a new set of ten patients currently in cancer treatment, translating their stories of illness into verse. The resulting poems have the potential to empower patients by legitimizing their narrative or experiential ways of knowing as complementary to physician perspectives and approaches to treatment. Clinical and feminist ethics are similar in their attention to case context, empathy, and legitimacy of narrative. However, there are aspects of feminist ethical theory that are not thoroughly delineated in clinical ethics—specifically, attention to power imbalances in medical structures and variations in ethical perspectives. When the poems are examined using a feminist bioethical framework, patients are empowered by expanding both the idea of justice and the principlist definition of autonomy to include the feminist conception of relational autonomy.

This paper is a project based on a theoretical approach, where my aim is to search for the core elements of a viable feminist cosmopolitan ethics.  To further that purpose I identify, discuss, and compare some of the main components of such an ethics as proposed by political theorists Seyla Benhabib and Iris Marion Young.  In doing so I hope to contribute to the ongoing project of cosmopolitan feminism.  My task in this project is to answer the following questions; what are the main components of Seyla Benhabib and Iris Marion Young´s feminist cosmopolitan ethics? Second; where do Benhabib and Young stand with regards to the relationship between the principle of state sovereignity and the human right to membership? Finally, based on a comparative reading of Benhabib and Young´s theories I ask; what should be some of the core elements of a viable feminist cosmopolitan ethics? I argue that for a feminist cosmopolitan ethics to be considered viable, it must carry within itself an impetus towards increased respect for the basic human rights of the 64.9 million persons that are currently displaced due to conflicts, war, persecutions and human rights violations.  Following a comparative reading of some of the main components of Seyla Benhabib and Iris Marion Young´s cosmopolitan ethics, I promote a vision of feminist cosmopolitan ethics that carries within itself the hope that is inherent in the promise of human rights, while at the same time offering the tools that are necessary to identify and rectify the structural injustices exprssed in the status and real-life situations of the 64.9 million persons that are currently displaced due to conflicts, war, persecutions, and human rights violations.

Informed consent procedures are an essential part of the ethical conduct of research, including clinical trials. The principle of autonomy justifies this process. However, it is clear that conventional assumptions about autonomy offer limited guidance in many countries where clinical research on non-Western populations is conducted by Western researchers. Beginning with a brief review of conventional approaches to autonomy, the present research explored feminist alternatives to this principle, drawn from self-in-relation and care theories. / Thesis (M.A.) - University of KwaZulu-Natal, Pietermaritzburg, 2006.

The term care has been part of the CYC title since the University of Victoria School of Child and Youth Care (CYC) opened in the 1970’s, making care a central aspect of CYC’s public and professional identity. The purpose of this research is to explore how care is conceptualized in Foundations of Child and Youth Care Practice; a Canadian textbook widely used in CYC postsecondary education programs. This text introduces future CYC practitioners to important aspects of CYC praxis, such as care. In this research I use the Trace method developed by Selma Sevenhuijsen (2004) to analyze the text. In this analysis, feminist ethics of care acts both as a lens for analyzing care and as a framework for renewing ways of thinking about and doing care in CYC. Key findings show that conceptualizations of care in the text are deeply influenced by neoliberal ‘justice’ frameworks leading to care being framed as always ‘good’ and understood as apolitical, simple and instrumental. This reveals a lack of theorizing about care in the text and suggests that understandings of care are taken for granted and devalued. These conceptualizations of care cannot account for the complexities of the care relationship and do not adequately reflect the lived experience of young people and families. This research advocates for engagement with feminist ethics of care as a starting point for re-imagining care in CYC and offers suggestions for what this might look like. / Graduate

With its starting point in social and community building activities of everyday life, this project seeks a complex understanding of a former industrial site in Malmö - Norra Sorgenfri - its past, present and possible futures. Critical and participatory mappings, speculations, policy making and small-scale interventions are part of the produced material that circulate around the feminist ethics of care, and how it can inform a socially aware architectural practice. The site, a celebrated regeneration project, produces an interstice in relation to the more controlled urban fabric surrounding it. It is more open to diverse modes of occupation and use, accommodating activities and groups that otherwise have a hard time to make a space for themselves in the city. I argue that a feminist ethics of care enables designers and involved participants to make a complex engagement with places. Care can help us to redefine the role of the architect and to alter architectural practice. In the 1980:s Carol Gilligan introduced care as an attached way of human connection, requiring listening and understanding differences and needs. In this light, I define a design practice where sustainability is understood in relation to responsibility and actions oriented towards other people. Urban caring is about carefully seeing and using what is here; the small-scale and subtle that might go unnoticed in planning/architectural projects. My proposals contain how to read, care-fully observe, interpret and act - as an urban-caretaker. Among the design proposals and methods are: critical mapping as a central participatory task, a manual of care as part of the mapping and from an intimate understanding of the site, a series of design tests -strategies, policy making and small-scale interventions- , a manifesto that suggests ways for this knowledge to be transferred to other sites, and the interactive map a care-full companion. Urban caring offers an open-ended process, enabling the site to develop in a number of directions. My role has not been to over-determine what the outcome might be, but instead to facilitate tools of enabling positive change toward possible futures. / Projektet strävar efter en komplex förståelse av ett före-detta industriområde i Malmö - Norra Sorgenfri. Det handlar om nya sätt för arkitekter och planerare att arbeta med en känslig plats: att ta hand om existerande egenskaper och villkor, platsens historier och möjliga framtider, samt inte minst de viktiga roller som sociala och samhörighetsskapande vardagsaktiviteter spelar i Norra Sorgenfri idag. Tesen som jag driver är att en feministisk omsorgsetik (ethics of care på engelska) kan möjliggöra ett hållbart engagemang med en plats, mer specifikt här ett industriområde med ett rikt småskaligt kulturliv, och på så sätt forma en socialt ansvarstagande urban praktik. Norra Sorgenfri är ett hyllat urbant utvecklingsprojekt och utgör ett ”mellanrum” i relation till den omgivande mer kontrollerade stadsstrukturen. Platsen är mer öppen för olika användningssätt och ackommoderar aktiviteter och grupper av människor som annars kan ha svårt att göra sin röst hörd i staden.  Med hjälp av konceptet care (omsorg) kan arkitektens roll och arkitekturfältet omdefinieras till att bli mer inkluderande och deltagande i samhällsförändringar. På 1980-talet introducerade feministiska etikern Carol Gilligan omsorg som ett mer empatiskt sätt att relatera till andra människor, med fokus på lyssnande och förståelse för skillnader och behov. I detta ljus definierar jag en arkitekturpraktik där hållbarhet förstås utifrån ansvar och handlingar gentemot andra människor.  Urban caring handlar om att omsorgsfullt se och använda det som finns här; det småskaliga och subtila som riskerar att gå obemärkt förbi i arkitektur- och planeringsprojekt. Mina förslag innehåller metoder för att läsa, omsorgsfullt observera, tolka och agera – som en urban caretaker. Bland förslagen finns: kritiska kartläggningar som ett centralt sätt att arbeta med deltagandeprocesser, en omsorgsmanual (manual of care) som en del av kartläggningen och utifrån en ingående förståelse av platsen, en serie av designtest – strategier och småskaliga interventioner, ett manifest som föreslår hur kunskapen från detta projekt kan överföras till andra platser, och den interaktiva kartan en omsorgsfull följeslagare (care-full companion).

No description available.

The dualist paradigm, which has been criticized by sources in both the Catholic tradition and feminism for alienating persons from their bodies and allowing the treatment of persons as objects and property, has greatly influenced the development and practice of medicine. Particularly now, with the advent of modern molecular biology techniques as well as the potential for commercial profit-making from human biomaterials, the use of patient-derived tissue in biomedical research brings forth many questions for discussion. The notion of embodiment, what it means to have and to be a body, can be seen as a useful perspective from which to gain insight into these questions concerning person's bodies. Although stated in different terms and employing different methodologies, many sources from both the Catholic and feminist traditions of thought on embodiment converge on a holistic understanding of the person, one that counters pervasive dualistic tendencies. Within the Catholic tradition, a person is considered to be an integrated unity of body and soul; as Pope John Paul II has said, 'touch the body, touch the person.' Within the feminist perspective, the classic 'our bodies, ourselves,' is a reference to the fundamental understanding of the self as incorporating the body in an essential sense. (Abstract shortened by UMI.)