Despite the advances of humanistic concepts in business research and practice, and the paradigmatic shift from economicism to humanism, existing leadership theory is insufficiently suited to provide solutions for a new humanistic economy as it adheres to an evidently non-humanistic logic. Therefore, this study first provides an overview of humanistic advances in business, as it aims at building a comprehensive leadership theory that is grounded in humanism. Our notion and definition of humanistic leadership is then contrasted against conventional leadership theo-ries to illustrate how they are concerned with the human person and how they oppose fundamen-tal humanistic leadership principles. Through abductively researching an in-depth case study of a firm with a humanistic organizational culture, we gather an understanding of how humanistic leadership works. By applying a summarizing qualitative content analysis, we identify the themes, dimensions and peculiarities of humanistic leadership. Finally, we provide a graphical model of humanistic leadership, which interconnects these themes and illustrates how humanistic leaders exercise self-leadership, how they approach and interact with employees, how they arrange the organizational environment, and that they are ultimately aiming for enabling employees’ self-leadership and fostering human evolvement. Hence, this study contributes to the research fields of humanism in business and leadership and offers vast possibilities for future research to further investigate how leaders can lead in a humanistic manner.

This work is strictly theoretical reasoning and comparation of the two important trains of thought, humanistic socialism and liberal competition, which conflict with each other in everyday events of the present world. I am trying in this work to consider arguments, which F.A. Hayek is using to defend his idea about functioning of a liberal order which according to him absolutely spontaneusly creates the best possible environment for an assertion and development of a free individual and these arguments i am trying to follow subsequently with humanistic thinking of Erich Fromm placing the emphasis on his different conception of the individual but also spontaneus freedom and to analyse if it is possible for such individual who is humanly oriented to find full exercise of his inner needs and at the same time to remain useful member just of such society which Hayek submit us. Aim of this work is consideration of every discovered contrast of these two conceptions and thinking about humanistic ideas if they are for the liberal order only past drowned in selfish competitive acting or if they are still actual or if they even have opportunity to fully develop in such order. Benefit of this work I see first of all in the analysis of though not quite sought after but extremely actual problem if free individual is able to spontaneusly create such social order over the time in which his individuality may fully develop or if he dies out in unconconsciously created all embracing conformability.

Cette étude consiste à mettre en lumière la double dimension du temps chez François Cheng. Partant du principe qu’il est un homme de dialogue, on ne peut que remarquer sa situation particulière dans son époque. En effet, il est à la fois contemporain des grandes remises en cause révolutionnaires de l’humanisme littéraire et des voix comme celles d’Yves Bonnefoy ou de Philippe Jaccottet C’est ainsi que nous nous proposons, dans notre première partie, de mettre en parallèle l’œuvre poétique de François Cheng avec les diverses voix de la poésie française de la deuxième moitié du XXe siècle. Pour mieux cerner la place qu’il occupe dans cette époque et montrer le rapprochement avec ses contemporains, nous tâchons de retracer les mutations principales en ce qui concerne la méfiance envers les images, une redéfinition du sujet et un renouveau de la notion d’humanisme. La deuxième partie est centrée sur des analyses détaillées de l’écriture poétique chengienne dont le but est de mieux comprendre une poésie de l’élémentaire qui a souci de renouer le lien avec l’univers vivant. La troisième partie tâche d’éclairer le temps lui-même, qui est fondé sur le Vide et le Change. Habité par cette conviction, le poète conçoit sa création comme une Œuvre inachevable. A travers les analyses des thèmes traditionnels de la poésie occidentale comme la nuit ou l’amour, et de certains de ses usages (celui la sonorité et du rythme notamment), notre étude se propose d’interpréter la vitalité d’une démarche d’écriture qui rompt avec les conventions et ouvre la parole à un dynamisme certain. / This study consists in showing François Cheng’s double dimension of time. Assuming that he is a man of dialogue, we can only remark his particular situation in his time. Indeed, he is a both contemporary of the revolutionary cause of humanism and the literary and of voices like Yves Bonnefoy or Philippe Jaccottet. Thus we propose in the first part a parallel study between the poetic work of François Cheng and the diverse voices of the French poetry of the second half of twentieth century. To better understand Cheng’s place in that time and show the comparison with his contemporaries, we try to trace the major changes regarding distrust of images, a redefinition of the subject and a revival of the concept of humanism. The second part focuses on the detailed analysis in Cheng’s poetry work to better understand a poetry of elemental who desire to renew the relationship with the world. The third part of our research seek to clarify his own time based on the Empty and the Change. With this conviction, the poet sees his creation as an unachievable Work. Through the analysis of traditional themes in Western poetry such as night, love, the sound and rhythm, our study is to interpret the vitality of a writing process who breaks with conventional and opens the speech to the dynamism.

Érigée, à la fin du XVIIIe siècle, en objet de prédilection de la nouvelle science de l'Antiquité (Altertumswissenschaft), la Grèce ancienne devint aussi, dans l'Allemagne savante et littéraire d'alors, objet d'un mythe tout à fait singulier, le « mythe grec » allemand.Les Allemands – telle est l'idée qui préside à la formation du Griechenmythos – sont les Grecs de l'époque moderne, ils sont reliés à eux par une « affinité élective », une parenté spirituelle idéale. Ce discours, qui perdure jusqu'au lendemain de la Seconde Guerre mondiale, établit un dialogue, sans cesse renouvelé, entre le passé hellénique que l'on ambitionne de reconstituer et le présent de l'Allemagne, cette nouvelle Hellade que l'on aspire à édifier. Il revêt, dans le même temps, une place et une signification essentielles dans l'imaginaire et les pratiques discursives de la science de l'Antiquité. Laboratoire où se forme et se réinvente, durant toute la période concernée, la croyance en l'affinité gréco-allemande, l'Altertumswissenschaft fait de celle-ci le miroir de son originalité et le support de ses ambitions.Menée dans la perspective d'une histoire de la réception de l'Antiquité à l'époque moderne, la présente étude vise à retracer l'histoire des relations entre le Griechenmythos et l'Altertumswissenschaft, de Wilhelm von Humboldt à Werner Jaeger, dans une démarche attentive à l'entrelacement de la production des savoirs sur le passé grec et la fabrique du mythe. / Set up as a chosen field of study by the newly founded “science of Antiquity” (Altertumswissenschaft), Ancient Greece also became, in late 19th century Germany, the object of a quite peculiar myth, the German “Greek myth”.Germans – that is the basic assumption of the Griechenmythos – are the modern Greeks, they are related to them by an “elective affinity”, by an ideal spiritual relationship. This discourse, which endures until the end of the Second World War, establishes an ever-renewed dialogue between the Hellenic past, which one aims at reconstructing, and the present of Germany, this new Hellas ever to be built. It takes on, at the same time, a key role in the imaginative world and the discursive practices of Altertumswissenschaft. The latter, during this period, is the laboratory where the hellenists shape and reinvent the Greek-German belief, mirror of the originality of their project and medium of their ambitions.Undertaken from the perspective of reception studies, the present inquiry goes back over the relations between the Griechenmythos and Altertumswissenschaft, from Wilhelm von Humboldt to Werner Jaeger, paying attention to the interlacing of the production of knowledge on Ancient Greece and myth-making.

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Thesis advisor: Jeffrey Bloechl / According to Catholic social doctrine, there are two principles which serve as foundational pillars of social thought and action: the dignity of human being and the primacy of the common good. Each human person has unique and endless worth in the eye of God, since “God created each human person in His image, in the image of God he created humankind, male and female. He created them” (Genesis, 1: 27). God creates all things and wanted them to participate in His glory and happiness (well-being). Thus, by their nature, all human beings want to be happy. To reach happiness is “something final and self-sufficient and the end of our actions” (NE 1097b20), but we should not forget that by nature man is a part of the greater order. How can one defend both the dignity of the human person and the primacy of the common good? To defend the dignity of human person the first question must be answered what is meant a human person, since the ways in which we understand ourselves as persons have direct effects on the ways in which we organize ourselves collectively in the political communities. To answer what is a human person we will understand how Maritain makes the distinction between individual and person, and what it is that constitutes a human person. It leads to understand the whole human being, soul and body, is a person. Man is as a part of the greater order. According to Aristotle and followed by Aquinas, every creature is only a part of the whole perfection of the universe, just as one instrument in an orchestra is a part of the whole perfection of the harmony. “Society is a whole composed of persons is to say that society is a whole composed of wholes” (Evans and Ward, The Social and Political Philosophy of Jacques Maritain, p. 85). Because the relationship between the common good and the dignity of the human person is the relationship of our dignity of finality and our dignity of nature. We distinguish between the human acts and the acts of human being in order to understand the notion of Aquinas’s the human act. Then, we will understand why Maritain defends natural law as an antidote for a secular society and present crisis of pluralist society. According to Maritain, the deepest result of the crisis from the modern to the present time is man’s natural community in the natural law and his innate ordination to the transcendent as the source of ultimate value have been casted into doubt. Thus, the only appropriate way to reconcile the common good and my good is to turn God into my private good as a kind of a good infinitely shareable, as if there were commensurability between my finite and infinite goodness. To make this reconciliation into the present age, “you must love your neighbor as, like yourselves,” ordered to a common good. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Thesis (Ph.D. (TshiVenda)) -- University of Limpopo, 2020 / This research study investigated the Vhuthu African philosophy in four selected Tshivenḓa novels, namely; A si Ene (Madima, 1954), Bulayo ḽo Ṱalifhaho (Magau, 1980), Thonga i Pfi Ndo Vhaḓa (Demana, 2015) and Ḽi a Kovhela (Mugwena, 2014) respectively. The Vhuthu philosophical principles formed the main part of the literature review in this study, which afforded the researcher the opportunity to read through, gain an understanding and develop a detailed analysis of the concept of Vhuthu as depicted in the aforementioned novels. Undergirded by the Afrocentricity Theory, this study foregrounds the depiction of African Vhuthu philosophy in the mentioned Tshivenḓa novels. The Afrocentric theoretical perspective centralises the agency of Africans and is geared towards drawing Africans from the margins to the centre in various spheres of society. This study illustrates how Vhuthu, as an essential tenet of African life and philosophy, is embraced by the Vhavenḓa. The study employed the qualitative approach, and used Textual Analysis in the analysis of data obtained from the four selected Tshivenḓa novels. In its investigation of the depiction of Vhuthu in the four selected Tshivenḓa novels, this study was framed within four main objectives of the study, namely: (i) to identify aspects that depict Vhuthu from the selected Tshivenḓa novels, (ii) to investigate the benefits of Vhuthu from the selected novels, (ii) to investigate the shortcomings of Vhuthu from the selected novels and, (iii) to establish the relevance of Vhuthu in present-day society. In the analysis of the selected novels, it was found that there were instances where the characters acted in accordance to the Vhuthu philosophical principles while in other instances, the characters somewhat contravened the Vhuthu philosophy. Overall, the study suggests that the Vhuthu philosophy must be included in the school curricula because, as the study argues, most people who act against the philosophy’s principles are largely the youth.