Este trabalho trata do papel desempenhado pelo dever de motivação das decisões judiciais na realização do Estado de Direito e, consequentemente, dos princípios da segurança jurídica e do devido processo legal. Partindo de uma concepção fina do Estado de Direito, busca-se demonstrar, inclusive mediante dados históricos, que a motivação das decisões judiciais é fundamental ao controle da atividade jurisdicional, reduzindo o arbítrio e o subjetivismo a que todo exercício de poder está sujeito. Para que a motivação possa desempenhar tal função, deve ser dotada de algumas características essenciais, que incluem: racionalidade, estrutura lógico-argumentativa e natureza declaratória e retrospectiva; cada uma delas estudada especificamente. Em relação à promoção da segurança jurídica, explica-se que apenas decisões motivadas são aptas a gerar precedentes judiciais, cuja observância é fundamental para se proporcionar estabilidade e previsibilidade ao ordenamento jurídico. Além disso, defende-se que as razões dadas pelos órgãos judiciais para a tomada de decisões geram expectativas legítimas no jurisdicionado que devem ser tuteladas. / This essay faces the role performed by obligatory reasoned judgments in the Rule of Law and its consequences to legal certainty and due process of law. Accepting a thin theory of the Rule of Law, the author intends to show, through the appointment of historical facts, that giving reasons for judgments is essential to control the jurisdictional activity and restrict the arbitrary power. Giving reasons, however, shall only attend its expected role if some exigencies are fulfilled, including: rationality, logical-argumentative structure and declaratory and retrospective nature of the reasons given. The author also explains that judgments may not be precedents if they are not reasoned; and following precedents is essential to assure legal certainty. Besides that, it is sustained that reasoned judgments generate legitimate expectations to the citizens that should be protected.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2018-04-23T14:18:43Z No. of bitstreams: 2 Tiaraju Molina Andreazza_.pdf: 1637018 bytes, checksum: cd926fa9e8d8aa8ed47d0ee55f318e84 (MD5) Tiaraju Molina Andreazza_.pdf: 1637018 bytes, checksum: cd926fa9e8d8aa8ed47d0ee55f318e84 (MD5) / Made available in DSpace on 2018-04-23T14:18:43Z (GMT). No. of bitstreams: 2 Tiaraju Molina Andreazza_.pdf: 1637018 bytes, checksum: cd926fa9e8d8aa8ed47d0ee55f318e84 (MD5) Tiaraju Molina Andreazza_.pdf: 1637018 bytes, checksum: cd926fa9e8d8aa8ed47d0ee55f318e84 (MD5) Previous issue date: 2018-03-14 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Como devemos conduzir nossas investigações morais para descobrir no que acreditar sobre questões morais? Como a plausibilidade de juízos, teorias e princípios morais deve ser avaliada? Como devemos tentar remover nossas dúvidas quando estamos incertos sobre o que é certo ou errado, bom ou mau, justo ou injusto? Este trabalho é um estudo do método do equilíbrio reflexivo, um método que fornece um modelo para a investigação moral que permitiria responder adequadamente questões como essas. Desde que esse método se tornou popular em filosofia moral após ter sido empregado e defendido por John Rawls em A Theory of Justice (1971), tem sido costumeiro interpretá-lo como um modelo coerentista para a investigação e justificação moral. De acordo com essa interpretação, a investigação moral adequada é em um processo no qual o indivíduo busca a maximização da coerência e a minimização da incoerência entre seus os juízos morais, os seus princípios morais e as suas crenças não morais relevantes, e cujo valor estaria em sua capacidade de garantir para a pessoa que o segue a aceitação de crenças morais que seriam epistemicamente justificadas por essas relações de coerência. Este estudo procura se contrapor a essa interpretação oferecendo em seu lugar um modelo intuicionista para o equilíbrio reflexivo. De acordo com esse modelo, a investigação moral adequada é um processo em que uma pessoa procura descobrir o que é congruente com suas intuições morais, ou o que é plausível à luz daquelas proposições morais que lhe parecem ser intuitivamente verdadeiras, e o valor desse processo estaria na sua capacidade de colocar uma pessoa em posição de aceitar proposições morais com base nas razões que ela tem para sustentá-las, o que é uma parte necessária da crença moral epistemicamente justificada. O estudo defende o equilíbrio reflexivo mostrando como ele, quando interpretado segundo uma abordagem intuicionista, pode ser visto em uso nas investigações morais de filósofos competentes, como John Rawls, Philippa Foot, Judith Jarvis Thomson, Peter Singer e outros. A tese defendida é que uma abordagem intuicionista, e apenas ela, responde satisfatoriamente às principais objeções dirigidas ao método por seus críticos. / How we should conduct our moral inquiry to discover what to believe about moral questions? How the plausibility of judgments, theories and moral principles should be evaluated? How we should try to remove our doubts when we are uncertain about what is right or wrong, good or bad, just or injust? This is a study about the reflective equilibrium, a method that offers a model for the moral inquiry which answers these questions. Since it became popular in moral philosophy following its use and defense by John Rawls in A Theory of Justice (1971), the reflective equilibrium has been interpreted as a coherentist model for the moral inquiry and justification. According to this interpretation, the proper moral inquiry it is a process in which one tries to maximize coherence and minimize incoherence between his moral beliefs, moral principles and relevant nonmoral beliefs, a process that it is valuable by ensuring that the person who follows it ends up accepting moral beliefs which are epistemically justified by these coherence relations. This study intends to argue against this view developing in its place an intuitionist model for the reflection equilibrium. According to this model, the proper moral inquiry it is a process in which one tries to discover what its supported by his moral intuitions, or what is plausible from the point of view of those moral propositions that intuitively appears to be true, a process that it is valuable because it makes the person following it able to hold its moral beliefs based on the reasons that she has to believe them, which is a necessary part of the epistemically justified moral belief. The study argues in favor of this view by showing how the reflective equilibrium, when interpreted as a intuionist method, can be seen as the method used in the moral inquiry of competent moral philosophers, such as John Rawls, Philippa Foot, Judith Jarvis Thomson, Peter Singer and others. The study defends the thesis that only an intuitionist approach can deal with the main objections to the reflective equilibrium presented by its critics.

Both the “crisis of masculinity” and “quality TV” have been popular discourses in academia in recent years. Many of these contemporary quality TV series feature male anti-heroes at the center of their narratives. This dissertation argues that the constructions of masculinity in series such as "Breaking Bad" and "The Walking Dead" are informed by the Western hero. Furthermore, the dissertation links this recourse to an arguably outmoded model of masculinity to recent crisis tendencies in the USA, most notably the recent economic downturn and the aftermath of September 11 2001. Moreover, the return of the Western hero can be understood as a process of remasculinization in light of the crisis of masculinity.

Este trabalho trata do papel desempenhado pelo dever de motivação das decisões judiciais na realização do Estado de Direito e, consequentemente, dos princípios da segurança jurídica e do devido processo legal. Partindo de uma concepção fina do Estado de Direito, busca-se demonstrar, inclusive mediante dados históricos, que a motivação das decisões judiciais é fundamental ao controle da atividade jurisdicional, reduzindo o arbítrio e o subjetivismo a que todo exercício de poder está sujeito. Para que a motivação possa desempenhar tal função, deve ser dotada de algumas características essenciais, que incluem: racionalidade, estrutura lógico-argumentativa e natureza declaratória e retrospectiva; cada uma delas estudada especificamente. Em relação à promoção da segurança jurídica, explica-se que apenas decisões motivadas são aptas a gerar precedentes judiciais, cuja observância é fundamental para se proporcionar estabilidade e previsibilidade ao ordenamento jurídico. Além disso, defende-se que as razões dadas pelos órgãos judiciais para a tomada de decisões geram expectativas legítimas no jurisdicionado que devem ser tuteladas. / This essay faces the role performed by obligatory reasoned judgments in the Rule of Law and its consequences to legal certainty and due process of law. Accepting a thin theory of the Rule of Law, the author intends to show, through the appointment of historical facts, that giving reasons for judgments is essential to control the jurisdictional activity and restrict the arbitrary power. Giving reasons, however, shall only attend its expected role if some exigencies are fulfilled, including: rationality, logical-argumentative structure and declaratory and retrospective nature of the reasons given. The author also explains that judgments may not be precedents if they are not reasoned; and following precedents is essential to assure legal certainty. Besides that, it is sustained that reasoned judgments generate legitimate expectations to the citizens that should be protected.

Both the “crisis of masculinity” and “quality TV” have been popular discourses in academia in recent years. Many of these contemporary quality TV series feature male anti-heroes at the center of their narratives. This dissertation argues that the constructions of masculinity in series such as "Breaking Bad" and "The Walking Dead" are informed by the Western hero. Furthermore, the dissertation links this recourse to an arguably outmoded model of masculinity to recent crisis tendencies in the USA, most notably the recent economic downturn and the aftermath of September 11 2001. Moreover, the return of the Western hero can be understood as a process of remasculinization in light of the crisis of masculinity.

This study explores the western Romantic period as a transition between the medieval “open body” and the modern “closed body.” It focuses on “closing body” phenomena such as “mesmerism” (i.e. animal magnetism), somnambulism, substance abuse, and the “second-self,” including notions of the subconscious and the trope of gothic Doppelgängers. This study draws from many pieces of western Romantic literature but is most centered around James Hogg’s 1824 The Private Memoirs and Confessions of a Justified Sinner. This new reading of Hogg’s novel suggests a core theme of body anxiety, rather than theological dispute.

In recent years, Sweden has seen a vast increase in the number of migrant-background pupils entering the school system. According to official policies, these students should be included in everyday school activities wherever possible. The focus of this study is to investigate when and why this does not happen; with a focus on English lessons in upper primary school, we consider how exclusionary practices are implemented and justified by teachers. Exclusion from classroom activity is a complex, multifaceted topic, and thus needs to be explored from multiple angles. In this study, we adopt a mixed-method approach to data collection, drawing on observation of English classes, interviews with teachers, and analyses of local and national policy documents. We then use the analytical framework of nexus analysis in order to consider how exclusion is a social action, which can be seen as the combination of the historical body, the interaction order, and discourses in place. The main findings of the study show that the reasons pupils get excluded vary between teachers but mostly comes down to teachers' belief in some form of hierarchy between school subjects and that learning Swedish is prioritized for pupils with a migration-background. The implications of these findings are that that teachers do not perceive certain actions as exclusionary but rather view them as standard routines or even as something positive towards the students, which can be hurtful for the excluded pupils and leads to the loss of the socio-cultural learning environments that take place inside the classrooms.

This paper is written in special acknowledgement and recognition of oppressed minority groups including, but not limited to, those of Black, Indigenous, and Asian persons. All lives do not matter until Black, Red, and Yellow lives matter. / Obama once spoke of his desire to see empathetic individuals appointed to the position of Supreme Court Justice of the United States. His desire was met by many with resistance as people voiced concerns regarding the unreliability of beliefs founded on empathy and possible negative consequences that may come about. Concerns regarding unreliability are the product of our inability to access the ‘privileged information’ or the actual thoughts and perspectives of those we intend to empathize with. Attempts to form empathic beliefs, in the absence of this information, could lead to various harms to the very groups we intend to empathize with. Stereotyping, bias, and claims of sincerely ‘knowing’ the unique circumstances of those very different from ourselves can all lead to the justification of actions with harmful consequences. In my thesis I wish to address these concerns by acknowledging that most practical sources of knowledge (those we make use of and depend on regularly), such as those predicated on notions of cause and effect, have similar risks associated with them. Theories such as gravity and evolution remain theories and yet via the establishment of best practices and diligent communities, we are able to minimize the dissemination of false knowledge claims and their respective harms. In my paper I acknowledge this and explain how empathy can be dealt with in a similar fashion, while also reducing potential harms to others and allowing us to take advantage of the many benefits empathic knowledge has to offer. In the same way that we still continue to make use of our understanding of gravity to improve our lives and society by building aircrafts, we can make use of empathy to improve the ability of individual social and moral agents, as well as society as a whole. Under this pragmatic approach even the legal system can reap the benefits of empathic knowledge claims, so long as we, moving forward, work to collectively discern how to best ensure the validity of empathic knowledge claims. / Thesis / Master of Philosophy (MA) / Obama once spoke of his desire to see empathetic individuals appointed to the position of Supreme Court Justices of the United States. His desire was met by many with resistance as people voiced concerns regarding the unreliability of beliefs founded on empathy and possible negative consequences that may come about. In my thesis I wish to address these concerns by acknowledging that most useful sources of knowledge have similar risks associated with them, and yet via the establishment of best practices and diligent communities we are able to minimize the dissemination of false knowledge claims and their respective harms. In my paper I acknowledge this and explain how empathy can be dealt with in a similar fashion, while also reducing potential harms to others and allowing us to take advantage of the many benefits empathic knowledge has to offer.

Since the extensive terrorist attacks against the USA on September 11, 2001, the war on terrorism has become an increasingly prevalent phenomenon. Despite the controversy surrounding warfare against terrorist organizations on foreign state territories, world-leading politicians have repeatedly attempted to legitimize and justify extensive military counteroperations by invoking the right to self-defense under the UN Charter. As the UN Charter is designed to regulate warfare between states, it may be considered outdated in relation to the contemporary issue of international terrorism. Following Hamas' terrorist attacks against Israel on October 7, 2023, we have witnessed significant devastation and a high number of civilian casualties in the Gaza Strip as a result of the counteroperation led by Israel with support from the USA. The purpose of this work is to investigate whether states have the right to self-defense against non-state actors outside their territory and how this right has changed since the September 11 attacks on the USA. The study also aims to clarify the extent to which armed self-defense against terrorist organizations can and has been justified by examining rhetorical strategies. This is to investigate and thoroughly discuss the consequences suffered by the civilian population as a result of an expanded right to self-defense. A critical discourse analysis, based on van Dijk's understanding of power dimensions, is the tool used in the study to examine the speeches of Presidents Bush, Biden, and Prime Minister Netanyahu. The results of this study show that used rhetorical strategies contribute to and enable the dehumanization of the civilian population living in territories where terrorist organizations operate, decrease ethical responsiveness towards the civilian population and enable physical attacks on a vulnerable population. Responsibility for the civilian population is shifted onto attacking terrorist organizations, indicating the need for clearer moral obligations for nation-states utilizing the right to self-defense to combat international terrorism.

Submitted by Maike Costa (maiksebas@gmail.com) on 2017-07-17T14:24:25Z No. of bitstreams: 1 arquivototal.pdf: 1497212 bytes, checksum: d5d2c8fedaa2465aacbdbf84d14e16ed (MD5) / Made available in DSpace on 2017-07-17T14:24:25Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1497212 bytes, checksum: d5d2c8fedaa2465aacbdbf84d14e16ed (MD5) Previous issue date: 2016-12-06 / The number of religious intolerance denouncements has recently increased, especially those against African-Brazilian religions. Would be this kind of prejudice related to Brazilian racial prejudice? Justified discrimination theory alleges that the legitimating myth to disguise racial prejudice, on this case, would be the demonization of AfricanBrazilian religious beliefs. Under this theory it was investigated the degree of relationship between African-Brazilian religions discrimination, racial prejudice, prosperity theology, kind and strength of religion, and right-wing authoritarianism as well as which of these factors mediates the relation of religion/religiosity and discrimination. To accomplish this, two studies were done (college students, N = 300; devotees of different kinds of Christianism, N = 519) using a specific scale to measure each construct. The AfricanBrazilian religions discrimination scale was well-succeed (α = 0,84) as well as the religion/religiosity one (α = 0,94). Neopentecostals and Protestants discriminate more African-Brazilian religions. Catholics, atheists and non-religious are more tolerant. It was concluded that neither racism, nor prosperity theology, but right-wing authoritarianism construct is the mediator between religion/religiosity and religious discrimination (Z of Sobel = 7,95; p = 0,001 e 8,24; p = 0,01 in each study, respectively). It is the first study of this kind in Brazil, and a surprising result that demands prudency on its interpretation. / Atualmente cresceu o número de denúncias de intolerância religiosa, especialmente contra as religiões de matriz africana. Haveria relação entre este preconceito religioso e o preconceito racial brasileiro? A Teoria da Discriminação Justificada alega que o mito legitimador do disfarce do preconceito racial seria, neste caso, a diabolização das crenças religiosas afro-brasileiras. Com este marco teórico, investigou-se em que medida a discriminação contra as religiões de matriz africana, o preconceito racial, a teologia da prosperidade, o tipo de religião e grau de religiosidade, e o autoritarismo de direita estão relacionados e quais destes fatores medeiam a relação entre religião/religiosidade e discriminação. Para isto, realizaram-se dois estudos (estudantes universitários, N = 300 e fiéis de diversos cristianismos, N = 519, respectivamente) onde se utilizou uma escala para cada construto. A escala de discriminação contra religiões afro-brasileiras mostrouse satisfatória (α = 0,84) assim como a de religião/religiosidade (α = 0,94). Os neopentecostais e protestantes discriminaram mais as religiões afro-brasileiras. O grau de religiosidade também predisse diretamente este preconceito. Católicos, ateus e semreligião mostraram-se os mais tolerantes. Concluiu-se que nem o racismo, nem a teologia da prosperidade como defendido por vários estudiosos, mas o autoritarismo de direita é o construto que medeia a relação entre o tipo de religião/religiosidade e a discriminação contra religiões afro-brasileiras (Z de Sobel = 7,95; p = 0,001 e 8,24; p = 0,01, em cada estudo, respectivamente). É o primeiro estudo do tipo no Brasil, e um resultado surpreendente que pede cautela na sua interpretação. / Actualmente se incrementó el número de quejas de intolerancia religiosa, especialmente contra las religiones de origen africano. Hay relación entre este prejuicio religioso y el prejuicio racial de Brasil? La Teoría de la Discriminación Justificada plantea que el mito legitimador del disfraz de los prejuicios raciales sería, en este caso, la demonización de las creencias religiosas afro-brasileñas. Con este marco teórico, se investigó el grado en que la discriminación contra las religiones de origen africano, los prejuicios raciales, la teología de la prosperidad, el tipo de la religión y el grado de religiosidad, y el autoritarismo de derecha están relacionados y cuáles de estos factores son mediadores de la relación entre la religión / religiosidad y la discriminación. Para esto, hubo dos estudios (estudiantes universitarios, N = 300 y fiel de varios cristianismos, n = 519, respectivamente) donde se utilizó una escala para cada constructo. La escala de discriminación contra las religiones afro-brasileña fue satisfactoria (α = 0,84), así como la de religión / religiosidad (α = 0,94). Los neo-pentecostales y protestantes discriminaron más las religiones afro-brasileñas. El grado de religiosidad también predijo directamente este prejuicio. Católicos, ateos y los no religiosos resultaron ser los más tolerantes. Se concluyó que ni el racismo ni la teología de la prosperidad, como defendido por muchos estudiosos, pero el autoritarismo de derecha es el constructo que media la relación entre el tipo de religión / religiosidad y la discriminación contra las religiones afro-brasileñas (Z Sobel = 7,95; p = 0,001 a 8,24; p = 0,01 en cada estudio, respectivamente). Es el primer estudio de su tipo en Brasil, y un resultado sorprendente que pide prudencia en su interpretación.