Esta pesquisa visa analisar a teoria dos golpes de Estado de Gabriel Naudé, um dos principais tratadistas da razão de Estado do século XVII. Através da leitura de Considérations politiques sur les coups dÉtat (1639), obra magna do autor, busca-se encontrar não apenas a base conceitual desse texto, mas inclusive identificar os percursos teóricos que deságuam nos escritos de Naudé. Por meio desta investigação é possível notar a noção de prudência como grande sustentáculo da referida teoria dos golpes de Estado, essencialmente influenciada pelas obras de Justo Lípsio e Pierre Charron. A partir daí, busca-se desconstruir a prudência naudeana para nela apontar o peso das idéias dos escritores mencionados, o que também permite demonstrar a existência de outras referências à razão de Estado da época, que não Nicolau Maquiavel. / This research aims to analyze Gabriel Naudés theory of the coups détat , one of the main authors of reason of State on the 17th Century. Interpreting Naudés magnum opus, Considérations politiques sur les coups dÉtat (1639), I intend to explore not only his conceptual basis but the theoretical tendencies leading to his writings. Through this investigation it is possible to deem prudence as the major supporting notion of the theory of the coups détat, which was essentially influenced by the works of Justus Lipsius and Pierre Charron. Thence, I intend to deconstruct Naudés notion of prudence in order to point out the weigh of Lipsius and Charrons ideas on his work, showing the existence of other references in the formulation of the reason of State on this epoch, besides Niccolo Machiavelli.

Esta pesquisa visa analisar a teoria dos golpes de Estado de Gabriel Naudé, um dos principais tratadistas da razão de Estado do século XVII. Através da leitura de Considérations politiques sur les coups dÉtat (1639), obra magna do autor, busca-se encontrar não apenas a base conceitual desse texto, mas inclusive identificar os percursos teóricos que deságuam nos escritos de Naudé. Por meio desta investigação é possível notar a noção de prudência como grande sustentáculo da referida teoria dos golpes de Estado, essencialmente influenciada pelas obras de Justo Lípsio e Pierre Charron. A partir daí, busca-se desconstruir a prudência naudeana para nela apontar o peso das idéias dos escritores mencionados, o que também permite demonstrar a existência de outras referências à razão de Estado da época, que não Nicolau Maquiavel. / This research aims to analyze Gabriel Naudés theory of the coups détat , one of the main authors of reason of State on the 17th Century. Interpreting Naudés magnum opus, Considérations politiques sur les coups dÉtat (1639), I intend to explore not only his conceptual basis but the theoretical tendencies leading to his writings. Through this investigation it is possible to deem prudence as the major supporting notion of the theory of the coups détat, which was essentially influenced by the works of Justus Lipsius and Pierre Charron. Thence, I intend to deconstruct Naudés notion of prudence in order to point out the weigh of Lipsius and Charrons ideas on his work, showing the existence of other references in the formulation of the reason of State on this epoch, besides Niccolo Machiavelli.

Icônes humanistes mondiales, Gandhi, Luther King et le Dalaï Lama ont une caractéristique commune : mettre le religieux –envisagé à partir du ''spirituel''– au coeur de leur démarche politique. De quoi singulariser ces ''spirituels engagés'' au sein de l'espace libéral, qui tend à cloisonner le religieux et le politique, surtout en France. Pourtant, des figures politiques du XXe siècle y partagent un certain air de famille avec ces leaders démocratiques originaux, dont Gandhi est le modèle. En effet, parmi bien d'autres (Péguy, Mounier, S. Weil, etc.), trois philosophes contemporains –le socialiste Jaurès (1859-1914), le néothomiste Maritain (1882-1973) et le non-violent Lanza del Vasto (1901-1981)– mettent aussi le ''spirituel'' au centre de leur parcours, même s'ils l'abordent différemment du fait de rapports différents à la religion dominante, le catholicisme. Loin d'une juxtaposition de trois monographies, cette thèse étudie ces cas afin de définir le ''spirituel', terme courant rarement précisé. Elle le conceptualise comme le ''souci du lien avec la réalité ultime'' (l'Absolu, l'Infini, ''Dieu'' pour les croyants), en détaille les effets objectifs (théoriques et pratiques) sur ces ''mystiques militants'' et typifie ceux-ci au sein d'un courant démocratique spécifique, ''spirituel-démocrate''. Peu étudiés jusqu'ici, ces effets sont si déterminants qu'ils impliquent la constitution du ''spirituel'' en catégorie anthropologique, entraînant une re-définition simultanée du politique et du religieux. Ce dernier, ainsi requalifié par le ''spirituel'', peut alors trouver droit de cité dans l'espace public libéral. Et la Théorie politique, l'opportunité d'un nouveau paradigme. / As global humanist icons, Gandhi, M. L. King Jr. and the Dalai Lama show a common feature : they put religion – seen from its spiritual core – at the heart of their political action. It is then meaningful to single out these spiritual and democratic leaders from the liberal political sphere, where religion and politics tend to be separated, specially in France. Yet, in this country, some political figures of the last century show a kind of family likeness with those original leaders, all of them inspired by Gandhi. Among many others (Péguy, Mounier, S. Weil...), three contemporary philosophers – Socialist J. Jaurès (1859-1914), Neo-Thomist J. Maritain (1882-1973) and Peace activist Lanza del Vasto (1901-1981) – also base their approach on a spiritual ground, in spite of their differences due to their own specific relationship with catholicism, the french predominant religion. Without wandering to historical and biographic details, this doctoral thesis is studying these cases in order to define the ''Spiritual'', which is rarely done. Here, this word is conceptualized as the ''concern of the link with the ultimate reality'' (the Absolute, the Infinite, God for the believers) ; and its objective effects (theoretical and practical) on our ''commited mystics'' are scrutinized, then characterized inside a specific democratic trend. These effects are so decisive that they imply to recognize the ''Spiritual'' as an anthropological category, entailing a simultaneous redifining of the Political and the Religious. The latter, thus being requalified through the ''Spiritual'', can also be admitted in the liberal public sphere, while Political theory can find a new scientific paradigm.

En ledares uppgift är bland annat att motivera och engagera sina medarbetare samt att utveckla ett välfungerande samarbete inom organisationen utifrån verksamhetens mål. Vid rekrytering av chefer eftersöks ofta egenskaper som stämmer överens med personer som har en mörk triad-personlighet (personer med psykopatiska, narcissistiska och/eller machiavellistiska drag). På en ledande position kan en sådan personlighet orsaka stor skada inom organisationen. Chefer med mörk triad-personlighet är svåra att upptäcka vid rekrytering då de ofta är karismatiska och övertygande och de kan relativt enkelt manipulera personlighetstester. Magisteruppsatsen implicerar en forskningsstudie om rekrytering av chefer i offentlig sektor där syftet var att studera ifall det inom offentlig sektor (tjänsteproduktion) i Sverige finns en betydande risk för att rekrytera chefer som faller under den mörka triaden, samt medvetenheten om den eventuella risken. Studien genomfördes med hjälp av en kvalitativ metod i form av nio semi-strukturerade intervjuer samt inslag av observationer och texttolkning. Resultatet visade att det finns en viss risk för att rekrytera chefer med en mörk triad-personlighet, och risken verkar vara både metodologisk och kunskapsmässig. Risken beror dels på att det hos flertalet intervjupersoner fanns en viss avsaknad av riskmedvetenhet när det kommer till rekrytering av chefer som besitter vissa egenskaper, samt att flertalet intervjupersoner har en stor tilltro till icke evidensbaserade tester vilka ledare som faller under den mörka triaden tenderar att ta sig igenom. En av slutsatserna som går att dra är att ju lägre samt äldre utbildning personen har desto mer eftersöks egenskaper som faller under den mörka triaden och desto lägre tenderar riskmedvetenheten att vara. Ytterligare en slutsats som går att dra är att det inom offentlig sektor i Sverige till viss del verkar saknas rekryteringstester som inbegriper emotionell intelligens, något som enligt forskning kan ge ett visst skydd mot att rekrytera chefer med mörk triad-personlighet. Resultatet kan tänkas bidra med kunskap om riskerna för att inom offentlig sektor rekrytera en chef med mörk triad-personlighet så att ytterligare tillvägagångssätt inom rekrytering kan användas för att minimera risken för att rekrytera chefer med denna personlighetstyp. Resultatet kan även ses som en bidragande del till forskningsfältet där detta område i Sverige fortfarande är relativt outforskat, särskilt inom offentlig sektor. / A manager's job is to engage and motivate the employees, and to develop a well-functioning collaboration based on the objectives of the business. When recruiting managers, traits that overlap with people with a dark triad-personality (people with psychopatic, narcissistic and/or Machiavallian traits) are often sought, and having a leader with such a personality can cause organizations great harm. It is difficult to detect managers with a dark triad personality in recruitment as they often are both charismatic and persuasive, and they can easily manipulate a personality test. The master´s thesis involves a study on the recruitment of managers in the public sector. The aim was to study whether there in the public sector in Sweden is a significant risk and awareness of the possible risk of recruiting managers who fall under the dark triad. As a method for the study, a qualitative method was chosen in the form of nine semi-structured interviews, with some elements of observation and text interpretation. The results revealed that there is a certain risk of recruiting managers with a dark triad-personality. This risk seems to be both methodological and knowledge-based, and is partly due to the fact that there was a certain lack of risk awareness among the majority of interviewees when it comes to recruiting managers who possess certain characteristics, and that the majority of interviewees put great faith in non-evidence based tests which managers with a dark triad-personality tend to pass. One of the conclusions of the study was that recruiters with lower and/or an old education tended to seek more after characteristics that are synonymous with the dark triad, and they were also less aware of the risks of doing so. Another conclusion that can be drawn is that in the public sector in Sweden there seems to be a lack of recruitment tests that include emotional intelligence, something that according to research can provide some protection against recruiting managers with a dark triad-personality. The results may contribute with knowledge about the risks of recruiting a manager with dark triad-personality in the public sector, so that additional approaches in recruitment can be used to minimize the risk of recruiting a manager with a dark triad-personality. The result can also be seen as a contributing part to the research field as this area in Sweden still is relatively unexplored.

Dark triad är en kombination av mörka personlighetsdrag som består av subklinisk psykopati, subklinisk narcissism och machiavellism (Paulhus & Williams, 2002). Jones och Paulhus (2013), utvecklade Short Dark Triad (SD3), ett test som mäter dark triads personlighetsdrag. Den föreliggande studiens syfte var att validera en svensk version av SD3. Respondenterna svarade på nio enkäter som ingick i ett forskningsprojekt varav tre användes till denna studie. Respondenterna (N = 103) var mellan 19 och 64 år, och alla var aktiva i arbetslivet. Konvergent validering gjordes genom korrelationsanalyser som kontrollerade sambanden mellan de delar, i beprövade instrument, som mäter personlighetsdrag relaterade till begreppen subklinisk psykopati, subklinisk narcissism och machiavellism. Sambandsanalyserna gjordes mellan SD3 och IPIP-120 som mäter femfaktormodellens dimensioner, samt Swedish universities Scales of Personality (SSP) som grundar sig på biologiska markörer för olika psykiatriska tillstånd. Resultaten gick i huvudsak i linje med tidigare forskning (Furnham, Richards, Rangel, & Jones, 2014) med avseende på sambanden mellan femfaktormodellens dimensioner och SD3. En gemensam kärna i de tre personlighetsdragen i dark triad var ovänlighet, och ett viktigt resultat var de signifikanta negativa sambanden med femfaktordimensionen vänlighet. Den Svenska versionen av SD3 anses validerad. / Dark triad is a group of three dark personality scales consisting of subclinical psychopathy, subclinical narcissism and Machiavellianism (Paulhus & Williams. 2002). The Short Dark Triad (SD3), is the measuring tool and was developed by Jones and Paulhus (2013). The purpose of this thesis was to validate a Swedish translation of the SD3. This was done within an existing research project and included 103 respondents, aged 19-64 years, all being employed. They were assigned to respond to nine different surveys, three of them measuring psychopathy, narcissism and Machiavellianism-related scales. Convergent validation was done by correlation analysis with IPIP-120, measuring the personality of five factor model and Swedish universities Scales of Personality (SSP), measuring personality traits based on biological markers, and how well they measure the SD3. Our results generally confirm earlier research on studies between five factor models personality scales and SD3 (Furnham, Richards, Rangel, & Jones, 2014). One result of particular importance was the negative correlation with the Agreeableness Scale since it is a core for the dark triad personalities. Furthermore, our results followed the expected patterns in the correlations between dark triad personalities and the five factor model. The result of our thesis concludes that the Swedish translation of thPSKe SD3 test is to be considered valid.

Text in French / This thesis is focused upon the political philosophy of Niccolò Machiavelli. It is a study of both the philosophical presuppositions of this philosophy and its practical implementation. The aim is to determine and evaluate the reliability of its claims in the light of the pursuit of “the common good” from the standpoint of philosophical anthropology. Machiavelli espouses a philosophical anthropology that vacillates between the good and the bad of the human being in pursuit of “the common good”. In the practical implementation of his philosophy, the bad frequently overshadows the good of the human being. It is precisely this obliviousness of the good of the human being that the thesis defended here intends to restore through anthropolitics as the “new science” of the human being. The restoration is at the same time the refutation of the bad side of the human being as the foundation of “the common good” as Machiavellism holds. The centrality of the good side of the human being as the starting point of the anthropolitics defended here assures the inscription of values in politics consistent with the practical pursuit of “the common good” truly beneficial to all human beings. There is no doubt that “anthropolitics” is the starting point of an urgent and a relevant contribution to the international politics of our time. / Compendium critique sur les prétentions de sa fiabilité Cette thèse est axée sur la philosophie politique de Nicolas Machiavel. Il s'agit d'une étude analysant à la fois les présupposés philosophiques de cette philosophie et sa mise en oeuvre sur le plan pratique. L’objectif est de déterminer et d'évaluer la fiabilité de ses prétentions, du point de vue de l'anthropologie philosophique, et ce, à la lumière de la poursuite du “Bien commun” comme idéal. Machiavel épouse une anthropologie philosophique qui vacille entre le bien et le mal de l'être humain quant à la poursuite de “l’intérêt commun”. Dans la mise en oeuvre pratique de sa philosophie, souvent le mal occulte le bien de l'être humain. C'est précisément cette inconscience ou négligence de l'être humain face à la prise en compte du bien que la thèse défendue ici a l'intention de rétablir par le biais de l’anthropolitique en tant que “nouvelle science” de l'être humain. Ici, la restauration sous-entend nécessairement, toujours et en même temps la réfutation de mauvais penchants de l'être humain, lesquels constituent le “contre-pied” au fondement du “bien commun”, dont le machiavélisme s’avère le spécimen parfait. D’où l’hypothèse de centralité humainement sensée, comme point de départ de l’anthropolitique défendue ici, garantit l'inscription des valeurs politiques compatibles à la poursuite des pratiques du «bien commun», lesquelles sont véritablement bénéfiques pour tous les êtres humains. Il ne fait aucun doute que l’anthropolitique constitue, de ce fait, le point de départ d'urgence et la pertinente contribution à la politique internationale de notre temps. / Philosophy / D. Litt. et Phil. (Philosophy)

Text in French / This thesis is focused upon the political philosophy of Niccolò Machiavelli. It is a study of both the philosophical presuppositions of this philosophy and its practical implementation. The aim is to determine and evaluate the reliability of its claims in the light of the pursuit of “the common good” from the standpoint of philosophical anthropology. Machiavelli espouses a philosophical anthropology that vacillates between the good and the bad of the human being in pursuit of “the common good”. In the practical implementation of his philosophy, the bad frequently overshadows the good of the human being. It is precisely this obliviousness of the good of the human being that the thesis defended here intends to restore through anthropolitics as the “new science” of the human being. The restoration is at the same time the refutation of the bad side of the human being as the foundation of “the common good” as Machiavellism holds. The centrality of the good side of the human being as the starting point of the anthropolitics defended here assures the inscription of values in politics consistent with the practical pursuit of “the common good” truly beneficial to all human beings. There is no doubt that “anthropolitics” is the starting point of an urgent and a relevant contribution to the international politics of our time. / Compendium critique sur les prétentions de sa fiabilité Cette thèse est axée sur la philosophie politique de Nicolas Machiavel. Il s'agit d'une étude analysant à la fois les présupposés philosophiques de cette philosophie et sa mise en oeuvre sur le plan pratique. L’objectif est de déterminer et d'évaluer la fiabilité de ses prétentions, du point de vue de l'anthropologie philosophique, et ce, à la lumière de la poursuite du “Bien commun” comme idéal. Machiavel épouse une anthropologie philosophique qui vacille entre le bien et le mal de l'être humain quant à la poursuite de “l’intérêt commun”. Dans la mise en oeuvre pratique de sa philosophie, souvent le mal occulte le bien de l'être humain. C'est précisément cette inconscience ou négligence de l'être humain face à la prise en compte du bien que la thèse défendue ici a l'intention de rétablir par le biais de l’anthropolitique en tant que “nouvelle science” de l'être humain. Ici, la restauration sous-entend nécessairement, toujours et en même temps la réfutation de mauvais penchants de l'être humain, lesquels constituent le “contre-pied” au fondement du “bien commun”, dont le machiavélisme s’avère le spécimen parfait. D’où l’hypothèse de centralité humainement sensée, comme point de départ de l’anthropolitique défendue ici, garantit l'inscription des valeurs politiques compatibles à la poursuite des pratiques du «bien commun», lesquelles sont véritablement bénéfiques pour tous les êtres humains. Il ne fait aucun doute que l’anthropolitique constitue, de ce fait, le point de départ d'urgence et la pertinente contribution à la politique internationale de notre temps. / Philosophy, Practical and Systematic Theology / D. Litt. et Phil. (Philosophy)

The purpose of this study was to examine whether differences were found in occurrence of three personality traits from the Dark Triad, Machiavellianism, narcissism and psychopathy, in regards to students within different educations in universities and colleges in Sweden. Previous research and findings have shown that students with different educations tend to show traits from the Dark Triad of varying degrees. Data to the study was collected through a self-assessment survey named Short Dark Triad (SD3). The survey was translated to Swedish, then sent to 22 different educations at 33 Swedish universities and colleges. 1055 participants were gathered in the study with a distribution of 709 women and 346 men. The results were mostly supported by previous research, however a few results were not supported by previous research. For example, economy students did not get higher scores on Machiavellianism when compared to students at law and political science.

Syftet med studien var att undersöka om det gick att finna skillnader i förekomst av personlighetsdrag från den mörka triaden, det vill säga, machiavellism, narcissism och psykopati mellan studenter inom olika utbildningar på högskole- och universitetsnivå i Sverige. Tidigare forskning visar att studenter på utbildningar inom olika ämnen tenderar att uppvisa drag från mörka triaden i olika hög utsträckning. Data till studien samlades in genom att en enkät med självskattningstest Short Dark Triad (SD3) översatt till svenska skickades ut till totalt 22 olika ämnen och utbildningar vid 33 av Sveriges lärosäten. Totalt hade studien 1055 deltagare fördelat på 709 kvinnor och 346 män. Studiens resultat visade flertalet signifikanta skillnader gällande alla de tre personlighetsdragen mellan utbildningarna. Resultaten stämde i stora delar överens med tidigare forskning. Ett resultat som dock gick emot tidigare forskning var att ekonomistudenter inte fick högre poäng på machiavellism jämfört med studenter som läser juridik eller statsvetenskap. / The purpose of this study was to examine whether differences were found in occurrence of three personality traits from the Dark Triad, Machiavellianism, narcissism and psychopathy, in regard to students within different educations in universities and colleges in Sweden. Previous research and findings have shown that students with different educations tend to show traits from the Dark Triad of varying degrees. Data to the study was collected through a self-assessment survey named Short Dark Triad (SD3). The survey was translated to Swedish, then sent to 22 different educations at 33 Swedish universities and colleges. 1055 participants were gathered in the study with a distribution of 709 women and 346 men. The results were mostly supported by previous research, however a few results were not supported by previous research. For example, economy students did not get higher scores on Machiavellianism when compared to students at law and political science.