One way to engage with ethics is in a thoughtful way. Chapter 1 shows that there is disagreement about the value of ethical thoughtfulness. Chapter 2 gives a careful account of ethical thoughtfulness in terms of four norms. Chapter 3 shows that being ethically thoughtful is possible for many of us, but is also likely to be costly. Chapter 4 argues that connections between ethical thoughtfulness and behavior do not provide compelling reasons to pursue ethical thoughtfulness. Chapter 5 argues that ethical thoughtfulness is not significant because of connections to moral epistemology, moral accountability, or moral standing. Chapter 6 argues that it is unlikely that ethical thoughtfulness is good for all humans, but that it may be a good for some people in some circumstances.

Thesis (M.A.)--Humboldt State University, 2007. / Includes bibliographical references (leaves 126-134). Also available via Humboldt Digital Scholar.

Yes / The concept of 'narrative economies' has recently been proposed as a set of exchange relationships that, through biography and story-telling, facilitate access to resources and act as a source of value. We utilise this concept to inform our analysis of 18 qualitative interviews with five people with dementia and four informal carers. Our participants are members of a pre-existing group of dementia advocates, representing the voices of those living with the condition. There are a growing number of people in the early stages of dementia - like our participants - being called upon to account for their experience, as a means of developing a politicised 'collective illness identity'. These interviews present an opportunity to study a group of people who are actively involved in speaking as, and for, people with dementia. Four themes emerged from the data: becoming a voice of or for people with dementia; biographical reinforcement; responsibilisation; and resistance. These themes illustrate the ways in which people with dementia participate in their own identity construction and, as representatives of those living with dementia, they also illustrate the ways in which illness narratives produce material and symbolic value.

Yes / Being a family caregiver, and in particular giving care to someone with dementia, impacts upon mental and physical health, and potentially reduces the ability of caregivers to ‘live well’. This paper examines whether three key psychological resources, self-efficacy, optimism and self-esteem, are associated with better outcomes for caregivers of people with dementia. Design and Participants Caregivers of 1283 people with mild-to-moderate dementia in the Improving the experience of Dementia and Enhancing Active Life (IDEAL) project responded to measures of selfefficacy, optimism and self-esteem, and ‘living well’ (quality of life, life satisfaction and well-being). Multivariate linear regression was used to examine the association between psychological resources and ‘living well’. Results Self-efficacy, optimism and self-esteem were all independently associated with better capability to ‘live well’ for caregivers. This association persisted when accounting for a number of potential confounding variables (age group, sex, and hours of caregiving per day). Conclusions Low self-efficacy, optimism and self-esteem might present a risk of poor outcomes for caregivers of people with dementia. These findings encourage us to consider how new or established interventions might increase the psychological resilience of caregivers.

Yes / Objectives Dementia can affect language processing and production, making communication more difficult. This creates challenges for including the person’s perspective in research and service evaluation. This study aims to identify methods, tools and approaches that could facilitate meaningful communication with people with moderate-to-severe dementia and support the inclusion of their perspectives. Methods This qualitative study was conducted as part of the IDEAL programme and involved in-depth, semi-structured interviews with 17 dementia research and/or care professionals with expertise in communication. Transcripts were analysed using framework analysis. Findings Three main themes each with sub-themes were identified: (1) Awareness, knowledge and experience; (2) Communication approach and (3) Personalization. A person-centred orientation based on getting to know the participant and developing a bi-directional exchange formed the fundamental context for effective communication. Building on this foundation, an approach using pictures, photographs or objects that are meaningful to the person and appropriate for that person’s preferences and ability could help to facilitate conversations. The findings were integrated into a diagram illustrating how the topics covered by the themes interrelate to facilitate communication. Conclusions Useful skills and approaches were identified to help researchers engage and work with people with moderate-to-severe dementia and ensure their perspective is included. These covered getting to know the participant, using a variety of tangible tools and interactional techniques and considering the environment and context of the conversation. / ESRC, NIHR (ES/L001853/2); Alzheimer's Society (348, AS-PR2-16-001)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-11-25T13:47:46Z No. of bitstreams: 1 Vitor do Amaral Osório.pdf: 2072292 bytes, checksum: 335a0bc7c42a528618c6cd1adf7547b9 (MD5) / Made available in DSpace on 2016-11-25T13:47:46Z (GMT). No. of bitstreams: 1 Vitor do Amaral Osório.pdf: 2072292 bytes, checksum: 335a0bc7c42a528618c6cd1adf7547b9 (MD5) Previous issue date: 2016-10-07 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This thesis, Living Well: neoliberalism and political unity, seeks to analyse the proveniences of Living Well; and how a political unity within a territory is constructed connecting different peoples and cultures. The Ecuadorian indigenous movement has had a significant participation in this process while articulating the struggle for land and the recognition of the indigenous nationalities until they reached the position of the most relevant force within social society. The notion ofLiving Well is an effect of those struggles and an attempt to respond to the demands from the organized indigenous movement, while it follows the international directives on sustainable development. Knowledge and practices once subjected, such as the Sumak Kawasay, has become relevant to the process of continuous production and continuous participation characteristic of the effectiveness of the neoliberal rationality. In the case of Ecuador, the concept of Living Well has been introduced in the 2008 Ecuadorian Constitution, and it is part of the national planning based on human and nature rights. From a genealogical analysis perspective, it is our goal to expose how the struggles has composed the constructions of truth around the Living Well and which are the multiple elements connected by this notion / Esta dissertação, Bem Viver: neoliberalismo e unidade política, buscou analisar as procedências do Bem Viver e como se forma uma unidade política em um território com diferentes povos e culturas. O movimento indígena equatoriano teve relevante participação nesse processo articulando as lutas por terra e pelo reconhecimento das nacionalidades indígenas, alcançando o patamar de principal força da sociedade civil. A noção de Bem Viver é efeito dessas lutas e uma tentativa de responder às demandas do movimento indígena organizado, ao mesmo tempo em que segue as diretrizes internacionais em relação ao desenvolvimento sustentável. Saberes e práticas antes sujeitados, como o Sumak Kawsay se tornam relevantes para o processo de produção e participação contínua característicos da efetivação da racionalidade neoliberal. No caso do Equador, a noção de Bem Viver foi introduzida na Constituição da República do Equador de 2008, e faz parte da planificação nacional, fundamentada nos direitos humanos e da natureza. A partir de uma análise genealógica, pretende-se expor como as lutas compuseram a construção da verdade sobre o Bem Viver e quais são os elementos diversos por ele conectados

abstract: The surge of the chola alteña in Bolivia as a woman who, after being historically discriminated, has achieved her empowerment through her practices of resistance and agency is a very particular and new phenomenon hardly studied. The contribution of this research is in principle to describe and discover the complexity of this occurrence, but at the same time to open a field of understanding the works of the chola as a preliminary input for alternative feminisms, in accordance to the particularity of each context. As a result, an eclectic perspective from different non-canonical theories stemming from the Americas has been adopted. For example, intersectionality stemming from various social, cultural, racial, and gender contexts is addressed by Kimberlé Crenshaw, Dora Inés Munévar, Ann Phoenix, Breny Mendoza y Sonia Montecinos. Research from Aníbal Quijano, Walter Mignolo and María Lugones proposes the decolonization of knowledge. From a Bolivian perspective, the proposal of communitarian feminism by Julieta Paredes and the chi’xi approach by Silvia Rivera Cusicanqui. At the same time, the documenting of the chola practices has been obtained from non-conventional digital and oral sources. Thus, this research becomes a referent for future feminist research about the chola, but also for understanding other movements and practices of subaltern and discriminated women in similar or different contexts. The chola is characterized by her peculiar garment which was imposed by the colonizer in the XVIII century, nullifying her indigenous identity. However, this woman has continued to wear it to the present day as much as a tactic of resistance as of empowerment and agency and has transformed it into a current fashion for the valorization of her identity. She is a chi’xi subject who complements or antagonizes opposites without subsuming them. Finally, what guides her practices and strategies are her native cultural values, such as the principle of Living Well, cooperation, reciprocity, and godfatherhood. . / Dissertation/Thesis / Doctoral Dissertation Spanish 2019

O desenvolvimento, como qualquer noção construída pela sociedade, carrega em si aspectos próprios de cada período histórico. Desde seu aparecimento, este conceito se caracteriza por um conjunto de ações que visa implantar determinado modo de vida em localidades específicas. Em meados dos anos 1940, a ideia de que países ricos deveriam prestar auxílio a países pobres, no sentido de incrementar sua produção industrial e níveis econômicos, proporcionando-lhes um estilo de vida semelhante ao seu, começou a ser difundida globalmente. Com o passar do tempo, porém, muitas premissas destas intervenções passaram a ser questionadas, principalmente no que tange ao incentivo de exploração do meio ambiente para fins industriais, pela negligencia a aspectos sociais e culturais próprios a diferentes povos e pela supremacia concedida a categorias estritamente econômicas. A partir de então, concepções como desenvolvimento sustentável, etnodesenvolvimento, desenvolvimento local, entre outras, começaram a surgir, no intuito de adaptar as ações a novas demandas sociais. É neste contexto que surge a abordagem de cunho territorial que, principalmente a partir de 2003, começa a marcar presença significativa na elaboração de políticas públicas brasileiras, notadamente no que se refere à busca pela erradicação da pobreza e ao desenvolvimento rural. A criação da Secretaria de Desenvolvimento Territorial no âmbito do Ministério do Desenvolvimento Agrário constituiu-se, assim, como um marco que inaugurou uma nova forma de conceber as intervenções estatais. Esta instância é responsável pelas ações do Programa de Desenvolvimento Sustentável de Territórios Rurais, caracterizado por uma série de projetos inovadores, no sentido de que procuram abarcar populações antes negligenciadas pelo Estado, como as comunidades quilombolas. Partindo do pressuposto de que mesmo as abordagens mais recentes do desenvolvimento buscam ancorar determinadas maneiras de viver, este trabalho objetivou comparar o conteúdo das iniciativas de desenvolvimento territorial rural com os modos de vida de três comunidades quilombolas situadas no território Zona Sul do Estado do Rio Grande do Sul. Com o amparo do uso do buen vivir/bem viver, conceito forjado por antropólogos juntamente com comunidades tradicionais andinas, procurou-se destacar as noções sociais mais caras aos grupos estudados e compará-las com as concepções que embasam as ações atualmente postas em prática pelas políticas de desenvolvimento territorial rural. Após três meses de vivências e experiências nos Quilombos, foi possível vislumbrar uma concepção de bem viver própria às comunidades, caracterizada por dimensões que não possuem o desenvolvimento como eixo explicativo norteador, o que pôde ser teoricamente abarcado pelo pós-desenvolvimento. A comparação entre esta forma particular de viver e o que vem sendo proposto pelas ações do desenvolvimento – ainda fortemente baseadas em aspectos produtivos e econômicos, apesar das inovações - mostrou-se permeada por contrastes. / The development, as any notion constructed by society, carries with it specific aspects of each historical period. Since its appearance, this concept is characterized by a set of actions that aims to deploy certain way of life in specific locations. In the mid-1940s, the idea that rich countries should provide aid to poor countries in order to increase its industrial production and economic levels, providing them with a particular lifestyle, began to be disseminated globally. Over time, however, many assumptions of these interventions became criticized, especially in regard to encouraging exploitation of the environment for industrial purposes, by neglecting social and cultural aspects of different people and to grant supremacy to strictly economic categories. Since then, concepts such as sustainable development, ethno-development, local development, among others, began to emerge in order to adapt the actions to new social demands. Is in this context that emerge the territorial approach that, especially from 2003, starts dialing significant presence in the development of Brazilian public policies, notably as regards the quest for poverty eradication and rural development. The creation of the Department of Territorial Development under the Ministry of Agrarian Development was constituted, as well, as a landmark that inaugurated a new way of conceiving social interventions. This instance is responsible for the actions of the Program for Sustainable Development of Rural Territories, characterized by a number of innovative projects, in the sense that cover people before neglected by the State, such as quilombolas communities. Assuming that even the most recent development approaches seek to anchor certain ways of living, this study aimed to compare the contents of rural territorial development initiatives with the lifestyles of three quilombolas communities located in the south zone of Rio Grande do Sul. With the support of the use of buen vivir / living well, wrought by anthropologists along with traditional Andean communities, the concept sought to highlight the most important social dimensions to the groups and compare them with the notions that underlie the actions currently implemented by the rural territorial development policies. After three months of experiences in the Quilombos, it was possible to discern a particular conception of the living well in the three groups, characterized by dimensions that don’t have development as a guiding explanatory axis, which could be spanned theoretically by the post-development. The comparison between this particular way of life and what has been proposed by the actions of development - still based on productive and economic aspects, despite innovations - proved to be permeated by contrasts.

O desenvolvimento, como qualquer noção construída pela sociedade, carrega em si aspectos próprios de cada período histórico. Desde seu aparecimento, este conceito se caracteriza por um conjunto de ações que visa implantar determinado modo de vida em localidades específicas. Em meados dos anos 1940, a ideia de que países ricos deveriam prestar auxílio a países pobres, no sentido de incrementar sua produção industrial e níveis econômicos, proporcionando-lhes um estilo de vida semelhante ao seu, começou a ser difundida globalmente. Com o passar do tempo, porém, muitas premissas destas intervenções passaram a ser questionadas, principalmente no que tange ao incentivo de exploração do meio ambiente para fins industriais, pela negligencia a aspectos sociais e culturais próprios a diferentes povos e pela supremacia concedida a categorias estritamente econômicas. A partir de então, concepções como desenvolvimento sustentável, etnodesenvolvimento, desenvolvimento local, entre outras, começaram a surgir, no intuito de adaptar as ações a novas demandas sociais. É neste contexto que surge a abordagem de cunho territorial que, principalmente a partir de 2003, começa a marcar presença significativa na elaboração de políticas públicas brasileiras, notadamente no que se refere à busca pela erradicação da pobreza e ao desenvolvimento rural. A criação da Secretaria de Desenvolvimento Territorial no âmbito do Ministério do Desenvolvimento Agrário constituiu-se, assim, como um marco que inaugurou uma nova forma de conceber as intervenções estatais. Esta instância é responsável pelas ações do Programa de Desenvolvimento Sustentável de Territórios Rurais, caracterizado por uma série de projetos inovadores, no sentido de que procuram abarcar populações antes negligenciadas pelo Estado, como as comunidades quilombolas. Partindo do pressuposto de que mesmo as abordagens mais recentes do desenvolvimento buscam ancorar determinadas maneiras de viver, este trabalho objetivou comparar o conteúdo das iniciativas de desenvolvimento territorial rural com os modos de vida de três comunidades quilombolas situadas no território Zona Sul do Estado do Rio Grande do Sul. Com o amparo do uso do buen vivir/bem viver, conceito forjado por antropólogos juntamente com comunidades tradicionais andinas, procurou-se destacar as noções sociais mais caras aos grupos estudados e compará-las com as concepções que embasam as ações atualmente postas em prática pelas políticas de desenvolvimento territorial rural. Após três meses de vivências e experiências nos Quilombos, foi possível vislumbrar uma concepção de bem viver própria às comunidades, caracterizada por dimensões que não possuem o desenvolvimento como eixo explicativo norteador, o que pôde ser teoricamente abarcado pelo pós-desenvolvimento. A comparação entre esta forma particular de viver e o que vem sendo proposto pelas ações do desenvolvimento – ainda fortemente baseadas em aspectos produtivos e econômicos, apesar das inovações - mostrou-se permeada por contrastes. / The development, as any notion constructed by society, carries with it specific aspects of each historical period. Since its appearance, this concept is characterized by a set of actions that aims to deploy certain way of life in specific locations. In the mid-1940s, the idea that rich countries should provide aid to poor countries in order to increase its industrial production and economic levels, providing them with a particular lifestyle, began to be disseminated globally. Over time, however, many assumptions of these interventions became criticized, especially in regard to encouraging exploitation of the environment for industrial purposes, by neglecting social and cultural aspects of different people and to grant supremacy to strictly economic categories. Since then, concepts such as sustainable development, ethno-development, local development, among others, began to emerge in order to adapt the actions to new social demands. Is in this context that emerge the territorial approach that, especially from 2003, starts dialing significant presence in the development of Brazilian public policies, notably as regards the quest for poverty eradication and rural development. The creation of the Department of Territorial Development under the Ministry of Agrarian Development was constituted, as well, as a landmark that inaugurated a new way of conceiving social interventions. This instance is responsible for the actions of the Program for Sustainable Development of Rural Territories, characterized by a number of innovative projects, in the sense that cover people before neglected by the State, such as quilombolas communities. Assuming that even the most recent development approaches seek to anchor certain ways of living, this study aimed to compare the contents of rural territorial development initiatives with the lifestyles of three quilombolas communities located in the south zone of Rio Grande do Sul. With the support of the use of buen vivir / living well, wrought by anthropologists along with traditional Andean communities, the concept sought to highlight the most important social dimensions to the groups and compare them with the notions that underlie the actions currently implemented by the rural territorial development policies. After three months of experiences in the Quilombos, it was possible to discern a particular conception of the living well in the three groups, characterized by dimensions that don’t have development as a guiding explanatory axis, which could be spanned theoretically by the post-development. The comparison between this particular way of life and what has been proposed by the actions of development - still based on productive and economic aspects, despite innovations - proved to be permeated by contrasts.

O desenvolvimento, como qualquer noção construída pela sociedade, carrega em si aspectos próprios de cada período histórico. Desde seu aparecimento, este conceito se caracteriza por um conjunto de ações que visa implantar determinado modo de vida em localidades específicas. Em meados dos anos 1940, a ideia de que países ricos deveriam prestar auxílio a países pobres, no sentido de incrementar sua produção industrial e níveis econômicos, proporcionando-lhes um estilo de vida semelhante ao seu, começou a ser difundida globalmente. Com o passar do tempo, porém, muitas premissas destas intervenções passaram a ser questionadas, principalmente no que tange ao incentivo de exploração do meio ambiente para fins industriais, pela negligencia a aspectos sociais e culturais próprios a diferentes povos e pela supremacia concedida a categorias estritamente econômicas. A partir de então, concepções como desenvolvimento sustentável, etnodesenvolvimento, desenvolvimento local, entre outras, começaram a surgir, no intuito de adaptar as ações a novas demandas sociais. É neste contexto que surge a abordagem de cunho territorial que, principalmente a partir de 2003, começa a marcar presença significativa na elaboração de políticas públicas brasileiras, notadamente no que se refere à busca pela erradicação da pobreza e ao desenvolvimento rural. A criação da Secretaria de Desenvolvimento Territorial no âmbito do Ministério do Desenvolvimento Agrário constituiu-se, assim, como um marco que inaugurou uma nova forma de conceber as intervenções estatais. Esta instância é responsável pelas ações do Programa de Desenvolvimento Sustentável de Territórios Rurais, caracterizado por uma série de projetos inovadores, no sentido de que procuram abarcar populações antes negligenciadas pelo Estado, como as comunidades quilombolas. Partindo do pressuposto de que mesmo as abordagens mais recentes do desenvolvimento buscam ancorar determinadas maneiras de viver, este trabalho objetivou comparar o conteúdo das iniciativas de desenvolvimento territorial rural com os modos de vida de três comunidades quilombolas situadas no território Zona Sul do Estado do Rio Grande do Sul. Com o amparo do uso do buen vivir/bem viver, conceito forjado por antropólogos juntamente com comunidades tradicionais andinas, procurou-se destacar as noções sociais mais caras aos grupos estudados e compará-las com as concepções que embasam as ações atualmente postas em prática pelas políticas de desenvolvimento territorial rural. Após três meses de vivências e experiências nos Quilombos, foi possível vislumbrar uma concepção de bem viver própria às comunidades, caracterizada por dimensões que não possuem o desenvolvimento como eixo explicativo norteador, o que pôde ser teoricamente abarcado pelo pós-desenvolvimento. A comparação entre esta forma particular de viver e o que vem sendo proposto pelas ações do desenvolvimento – ainda fortemente baseadas em aspectos produtivos e econômicos, apesar das inovações - mostrou-se permeada por contrastes. / The development, as any notion constructed by society, carries with it specific aspects of each historical period. Since its appearance, this concept is characterized by a set of actions that aims to deploy certain way of life in specific locations. In the mid-1940s, the idea that rich countries should provide aid to poor countries in order to increase its industrial production and economic levels, providing them with a particular lifestyle, began to be disseminated globally. Over time, however, many assumptions of these interventions became criticized, especially in regard to encouraging exploitation of the environment for industrial purposes, by neglecting social and cultural aspects of different people and to grant supremacy to strictly economic categories. Since then, concepts such as sustainable development, ethno-development, local development, among others, began to emerge in order to adapt the actions to new social demands. Is in this context that emerge the territorial approach that, especially from 2003, starts dialing significant presence in the development of Brazilian public policies, notably as regards the quest for poverty eradication and rural development. The creation of the Department of Territorial Development under the Ministry of Agrarian Development was constituted, as well, as a landmark that inaugurated a new way of conceiving social interventions. This instance is responsible for the actions of the Program for Sustainable Development of Rural Territories, characterized by a number of innovative projects, in the sense that cover people before neglected by the State, such as quilombolas communities. Assuming that even the most recent development approaches seek to anchor certain ways of living, this study aimed to compare the contents of rural territorial development initiatives with the lifestyles of three quilombolas communities located in the south zone of Rio Grande do Sul. With the support of the use of buen vivir / living well, wrought by anthropologists along with traditional Andean communities, the concept sought to highlight the most important social dimensions to the groups and compare them with the notions that underlie the actions currently implemented by the rural territorial development policies. After three months of experiences in the Quilombos, it was possible to discern a particular conception of the living well in the three groups, characterized by dimensions that don’t have development as a guiding explanatory axis, which could be spanned theoretically by the post-development. The comparison between this particular way of life and what has been proposed by the actions of development - still based on productive and economic aspects, despite innovations - proved to be permeated by contrasts.