O objetivo da pesquisa nesta dissertação foi a de dar a conhecer o conceito de generosidade demonstrado pelas crianças aos 6, 9 e 12 anos de idade, e as diferenças apresentadas entre as crianças da escola pública e particular. Através de entrevista clínica e aplicação de dilemas, foram submetidas 120 crianças: 20 em cada faixa etária para cada classe social, dividida entre os dois sexos. Os dados demonstraram que o conceito de generosidade forma-se precocemente nos indivíduos, e que maior clareza de sua definição cresce dos 06 aos 12 anos, contudo, não foram encontradas diferenças no desenvolvimento moral entre as crianças das duas classes. Outras virtudes, como a amizade e a fidelidade, surgiram nos inquéritos como vivencias intrinsecamente relacionadas à formação do conceito de generosidade. / The objective of this research was to know the concept of generosity demonstrated by children who were 6, 9 and 12 years old, and the differences presented between children from public and private schools. Through clinical research and dilemma presenting, 120 children were analyzed. They were divided in two society class groups, 20 in each age group and divided between the two genders. Data have demonstrated that the generosity concept is formed early in individuals, and that the definition gets clearer between the ages of 6 and 12.|There were no moral development differences between the two classes however. Other virtues, like friendship and loyalty appeared in questionnaires as experiences intrinsically related to the formation of the generosity concept.

This dissertation consists of three empirical studies that address questions regarding state welfare policy making in the post-welfare reform era. The first empirical study pays close attention to the Temporary Assistance for Needy Families (TANF) as a federal block grant program, which is a big departure from most previous TANF studies, to ask why American states differ in their decisions to allocate federal block grants across specific programs. Drawing on research on fiscal federalism and state and cross-national welfare politics, the study uses cross-sectional time-series data covering 50 states over the fiscal years 2004-2016 to examine factors that have an impact on state child care spending under the TANF block grant. The results show that several political factors and one socio-economic factor impact states’ TANF child care spending in the hypothesized direction. Most importantly, the study finds that a specific state government’s TANF policy designed to encourage work matters in an interesting way. States’ emphasis on work of TANF recipients, measured by the existence of the TANF job-search rule, exerts a positive, independent effect on the percentage of state TANF child care spending, but the positive marginal effect of implementing the job-search rule becomes negative as the percentage of female state legislators passes 28%. The study shed lights on our general understanding of the factors that influence state allocations of federal block grants for an understudied but increasingly important policy program in the American states—child care. The second empirical study examines whether the selection of indicators of welfare policy commitment makes any difference for the findings in studies of the determinants of state welfare policy. If so, what difference does it make? While scholars of state welfare politics have long been making efforts to find better explanations for variation in welfare policy across American states, the literature as a whole has paid little attention to how differently scholars operationalize state welfare policy even though they examine a variety of welfare policy measures. To address these questions, I estimate a series of different panel data models with different measures of state welfare commitment for the period after the welfare reform of 1996. Comparing the results across these models shows that the choice of dependent variable measures affects the estimation results, thereby suggesting that empirical findings are dependent upon the measure we use. This finding not only shows that scholars need to be cautious in interpreting their results but also opens up a new puzzle as to why a factor affects a particular welfare measure but not others. The last empirical study addresses the question: do the effects of party politics differ across welfare policies? In answering this question, the study draws on the literature on deservingness and social construction of target populations and hypothesizes that party politics would play a differential role in explaining the generosity of different welfare policies depending on the perceived deservingness of target populations. To test this hypothesis, I estimate three models each for TANF, Supplemental Security Income-State Supplements (SSI-S), and Medicaid generosity covering the period after the welfare reform. I find that party politics still remains as an important predictor of state welfare generosity, especially where welfare policy for the deserving poor and mixed population in terms of its deservingness is concerned. Also, there are differential effects of party politics across the welfare policies examined, but sometimes in an unexpected direction. This study provides a valuable addition to the literature in that it updates and enriches our understanding of welfare politics.

Há grande probabilidade de termos comunidades de fé em nossos dias como aquela descrita em Atos dos Apóstolos, na qual não havia nenhum necessitado. O que nos falta? Examinando bem as lideranças daquela igreja, bem como a própria vida e exemplo de Jesus, a generosidade era algo marcante e decisivo para determinar as ações. Mas de onde vinha isso? O Antigo Testamento deixa muitíssimo claro que desde o princípio o Criador e Deus de Israel tinha em mente uma sociedade de justiça. Essas providências e provisões são apresentadas em inúmeras passagens do Pentateuco, elas são louvadas nos livros de sabedoria, e os profetas as proclamam destemidamente, tirando quaisquer dúvidas quanto à origem do movimento social que tomou conta da primeira comunidade de fé. Ao examinar os currículos de uma seleção de nossas escolas de teologia, porém, descobrimos que não existe esta compreensão da importância da generosidade na liderança de nossas comunidades de fé. O ensino teológico está alcançando um nível cada vez mais elaborado, científico o que é muito bom, mas a sensibilidade solidária precisa ser cultivada. Para isso, precisa ser exemplificada, vivida, passada adiante. E se não começou no próprio lar, precisa ter seu início na igreja. Zaqueu, após o momento de graça com o Mestre, sabia muito bem o que fazer com os seus bens materiais pois conhecia as Escrituras. Propomos um currículo que coloque a generosidade como a marca do egresso um desafio que exigirá unidade na instituição, um corpo docente coeso, capaz e flexível, e a dedicação dos alunos, em sala de aula, nos projetos, em seus relacionamentos, na família, na comunidade. Ficará óbvio também que o neoliberalismo, o individualismo e o consumismo acabarão sendo desmascarados neste processo de formação pastoral. / There is a high probability of having faith communities in our day as the one described in Acts of the Apostles, in which there was no need. What do we lack? Examining the leaders of the early church as well as the life and example of Jesus, generosity was something striking and decisive to determine their actions. But where did this come from? The Old Testament makes it abundantly clear that from the beginning the Creator and God of Israel had in mind a society of justice. These measures and provisions are found in innumerous passages of the Pentateuch, they are praised in the books of wisdom, and the prophets proclaim them fearlessly taking away any doubts as to the origin of the social movement that swept the first community of faith. By examining the curricula of a selection of our schools of theology, however, we dont find this understanding of the importance of generosity in the leadership of our communities of faith. Theological training in Brazil is reaching an increasingly more elaborate, scientific plateau - which is very good, but the need to cultivate solidary sensitivity is obvious. For that purpose it must be exemplified, lived out, passed on. And if the process did not start at home, it must have its beginning in the church. Zacchaeus, after the moment of grace with the Master, knew very well what to do with his possessions - because he knew the Scriptures. We propose a curriculum that places generosity as the brand of the graduates - a challenge that will require unity in the institution, a faculty that is cohesive, capable and flexible, and the dedication of the students in the classroom, in the projects, in their relationships, family, in the community. It will also become obvious that neoliberalism, individualism and consumerism will eventually be unmasked in the process of forming a new generation of pastors.

Submitted by Yan Bernardes Vieites Castro dos Santos (yan.vieites@gmail.com) on 2017-08-10T14:56:37Z No. of bitstreams: 1 The Prosocial Class - How Social Class Influences Prosocial Behavior (Versão Final).pdf: 1469168 bytes, checksum: b516c5d38bb18756e5b26eef64cd026d (MD5) / Approved for entry into archive by ÁUREA CORRÊA DA FONSECA CORRÊA DA FONSECA (aurea.fonseca@fgv.br) on 2017-08-10T16:23:38Z (GMT) No. of bitstreams: 1 The Prosocial Class - How Social Class Influences Prosocial Behavior (Versão Final).pdf: 1469168 bytes, checksum: b516c5d38bb18756e5b26eef64cd026d (MD5) / Made available in DSpace on 2017-08-18T19:40:22Z (GMT). No. of bitstreams: 1 The Prosocial Class - How Social Class Influences Prosocial Behavior (Versão Final).pdf: 1469168 bytes, checksum: b516c5d38bb18756e5b26eef64cd026d (MD5) Previous issue date: 2017-07-19 / The concept of noblesse oblige establishes that the differential in privileges between the rich and the poor should be balanced by a differential in duties towards those in need. However, the empirical findings regarding which are the most prosocial groups havebeenascontroversialasthisassertive. Whereasresearchintheso-calledpsychological framework has advocated a negative relationship between social class and prosocial behavior, the economic approach has claimed the opposite (i.e., positive) direction to be true. This article sought to disentangle conflicting findings from these strands of research across two different studies. In the first study, we conducted a series of focus groups in both wealthy and impoverished areas. Results suggested that research in the domain of social class has been circumscribed to an almost conventionalized few prosocial behaviors that are not representative neither of wealthy nor of poor individuals. In the second study, we conducted surveys in the same areas. Results revealed that, despite having less resources and opportunities to help others, lower social class individuals are more prosocial than their upper-class counterparts. Furthermore, prosociality differences cannot be explained by a different pattern of targets of help across the social spectrum. Implications for practice and research on prosociality are also discussed.

The theme of gift has in recent years been subject to considerable commentary in diverse disciplines including philosophy, anthropology, sociology, religious studies and literary criticism. The vast majority of these studies focus on how or whether gift can be differentiated from exchange. In this dissertation I maintain that gift is a form of giving and receiving that is distinct from exchange or commerce, and that it need not create an obligation to return or reciprocate. This gift is given unilaterally to the need of the other and results in relatedness rather than indebtedness. This essay considers the characteristics of exchange and of gift, then reviews the thought of five writers on giving/receiving and reciprocation. This is followed by an overview of the gift theme in African Traditional Religion and the Judaic and Christian traditions, and a concluding chapter summarising thoughts on gift and self-interest, sharing, need, and gratitude. / Religious Studies and Arabic / M.A.(Religious Studies)

Indiana University-Purdue University Indianapolis (IUPUI) / This study demonstrates application of the demand/supply model that derives from the three failures theory to the study of partnership effectiveness, showing that effective partnership is a partnership that provides each partner with assets that help them spend fewer resources on achieving their goals than when working alone, by compensating for each other's weaknesses while maximizing their own strengths. The study uses public-private partnership (PPP) in humanitarian settings as a unique opportunity to investigate partnership as a process and contribute to a nascent collaboration theory. The study shows that factors that define effective PPP during different stages of disaster relief are similar. However, different stages of partnership require different levels of compensation mechanisms from partnership participants to ensure that both actors maximize their strengths while achieving their missions. As a result, different stages of partnership call upon different combinations and degrees of factors affecting partnership effectiveness. This research uses descriptive data and inferential analysis, based on interviews with 10 representatives of humanitarian agencies that partner with the European Commission's Humanitarian Aid and Civil Protection Office. It gives scholars and practitioners of philanthropy insights into the question: "how to give?" It also provides collaboration research and public policy with guidance on how to create stronger partnerships and increase the likelihood of better collaboration outcomes as well as how to better deal with hazards in order to mitigate disaster outbreaks.

National identity has in a growing field of literature been proposed as a possible tool which, if manipulated, can be used to construct institutions of social justice and particularly a redistributive welfare state. In contrast, decades of welfare state research is largely in consensus that redistributive welfare states were created in response to societal issues such as poverty, emigration and declining fertility rates. In arguing that a redistributive welfare state cannot be treated as dependent on national identity, this study constructs an analytical framework combining literature from welfare state research, institutionalism, and political psychology to argue that welfare state generosity is a determinant of national identity. The study distinguishes and investigates three dimensions of national identity – national attachment, national pride, and national chauvinism – and explores their relationship to welfare generosity. Employing multilevel modelling, the study finds a positive but not statistically significant relationship between welfare generosity and national attachment. Welfare generosity is, further, found to have a negative and statistically significant relationship to both national pride and national chauvinism.

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This thesis is motivated by a desire to explore the business model centred on sharing, aiming to address critical issues of social inequality and environmental degradation. Inspired by the potential of resource-sharing to reduce overconsumption and enhance equitable access to resources, we chose to study a community-based non-profit sharing organisation Fritidsbanken to assess its impact on social justice and environmental sustainability. Through this study, we show how generosity, trust, and community engagement are embedded within the organisation's operations, enhancing justice and well-being while reducing material consumption, which also introduce new perspectives within the sharing economy. Our research highlights that the success of such initiatives is not only dependent on building trust, generosity and community engagement, but also hinges on how sharing is designed around principles of justice and equality. Consequently, the strategic design rooted in justice fosters trust and generosity, potentially driving a shift towards greater equity within the sharing economy. However, despite the positive impacts, the study also uncovers the organisation's operational challenges tied to funding and resources, reflecting broader systemic issues that hinder the pursuit of sustainability. It calls for strategic changes that support the scalability and effectiveness of community-based sharing initiatives.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: This study critically explores the meaning of difference in continental philosophy. Concomitantly, it reflects on the norm, with regard to, firstly, the authorities within the philosophical community who take it upon themselves to distinguish, on a “corporate” and/or intellectual level, between the normal and that which is different from the norm; secondly, the apparatus of limitation employed to constitute, legitimate and reinforce this distinction, alongside distinctions between the conventional and the peculiar, the traditional and the marginal, the philosophical and the non-philosophical, the essential and the secondary or supplementary, as well as, the same (or subject) and the other. The focus on these distinctions is narrowed to the field of phenomenology, more particularly, how the anthropologistic readings of Phenomenology of Spirit by the exponents of early French phenomenology not only add force to the canonical reception of Hegel as a follower of a philosophical tradition governed by solipsism and individualism, but also perpetuate two traditional concepts; to wit, otherness as something threatening that must be overcome and self-other relationships as inexorably violent. A reinterpretation of the dialectic of recognition reveals not only Hegel’s appreciation of the degree to which subjectivity is indebted to otherness, but also his notion of friendship as the reciprocal preservation of the other’s otherness. This notion of friendship is appropriated by Simone de Beauvoir, whose engagement with Hegel constitutes a radical departure from French phenomenology; by implication, normal practice. Beauvoir, both personally and in her work, confronts the philosophical community with the short-sighted, often destructive, ways in which it delimits the canon, particularly with regard to its “othering” of women and its disregard for the specificity of difference. In keeping with the anthropological spirit of the respective readings of Hegel, the study itself takes the form of an autobiography. It traces the intellectual journey of a non-Western, non-white, non-male scholar, from her sense of not belonging in the world of continental philosophy, to her critical engagement with Hegel, mediated by Beauvoir. In the process it aims to show that otherness matters and how it matters. Furthermore, it calls for writing and reading differently so as to encourage non-hegemonic philosophy. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n kritiese verkenning van die betekenis van differensie in die kontinentale filosofie. Gepaardgaande hiermee, word besin oor die norm, met betrekking tot, eerstens, diegene wat gesaghebbend binne die filosofiese gemeenskap, d.w.s. met ‘n self-opgelegde mandaat om te onderskei, op ‘n “korporatiewe” en/of intellektuele vlak, tussen die norm en dit wat afwyk van die norm; en tweedens, die begrensing bepaal, wat aangewend word om hierdie onderskeid, tesame met onderskeidings tussen die konvensionele en die eie, die tradisionele en die marginale, die filosofiese en die nie-filosofiese, die sentrale en die sekondêre of aanvullende, asook (die)selfde (of subjek) en die ander, te konstitueer, legitimeer en versterk. Hierdie onderskeidings word ondersoek binne die veld van die fenomenologie; in die besonder, hoe die antropologistiese vertolkings van Phenomenology of Spirit, deur die verteenwoordigers van die vroeë Franse fenomenologie, die kanonieke beeld van Hegel as aanhanger van ‘n filosofiese tradisie, wat deur solipsisme en individualisme aangedryf word, bekragtig en daarmee saam twee tradisionele konsepte bestendig, naamlik, andersheid as ‘n bedreiging wat oorkom moet word en self-ander verhoudings as noodwendig gewelddadig. ‘n Herinterpretasie van die dialektiek van herkenning openbaar nie net Hegel se waarneming van die mate waartoe subjektiwiteit afhang van andersheid nie, maar ook sy idee van vriendskap as die wedersydse behoud van die ander se andersheid. Hierdie nosie van vriendskap word toe-geëien deur Simone de Beauvoir, wie se inskakeling met Hegel radikaal afwyk van die Franse fenomenologie, dus ook van standaard praktyk. Beauvoir, beide in persoon en in haar werk, konfronteer die filosofiese gemeenskap met die kortsigtige, dikwels afbrekende, wyse waarop hul die kanon begrens, veral met betrekking tot hul “be-andering” van vroue en hul minagting van die spesifisiteit van differensie. In ooreenstemming met die antropologiese gees van die onderskeie vertolkings van Hegel, neem die studie self die vorm van ‘n outobiografie aan. Dit volg die intellektuele verkenning van ‘n nie-Westerse, nie-wit, nie-manlike student, aanvanklik vanuit haar gevoel van ontuiswees in die wêreld van die kontinentale filosofie, tot haar kritiese inskakeling met Hegel, bemiddel deur Beauvoir. Hiermee wil die studie wys dat andersheid saak maak en hoe dit saak maak. Voorts beroep dit op ‘n anderse skryf en lees om sodoende nie-hegemoniese filosofie aan te moedig.