O objetivo desta pesquisa foi investigar o comparecimento do valor generosidade através do papel de regulação exercido pelos sentimentos morais de culpa e vergonha e pela própria organização/ integração dos valores no sistema moral dos jovens que compuseram a amostra. Partindo de estudos atuais sobre a moralidade humana, sobre valores e sobre sentimentos, escolhemos o referencial da Teoria dos Modelos Organizadores do Pensamento como fonte teórico-metodológica que pudesse abarcar as problematizações propostas e que viesse a quebrar uma visão unilateral que guiou os estudos sobre a moralidade apenas pelo princípio de justiça. Uma situação envolvendo a generosidade foi apresentada aos 160 estudantes, meninos e meninas, de Ensino Médio de escolas pública e particular. Solicitou-se que respondessem a três questões a respeito dessa situação sobre os sentimentos, pensamentos e desejos do protagonista da história e de si mesmos. Extraímos das respostas os modelos organizadores, averiguando a configuração dos valores e sentimentos em cada um deles. Analisamos os modelos organizadores aplicados pelos sujeitos, considerando a integração dos valores, o comparecimento de sentimentos e as variáveis sexo e tipo de escola. Os resultados mostraram que, diante de uma situação de conflito moral, os jovens participantes de nossa pesquisa tenderam a integrar os valores de generosidade e amizade, com a presença de sentimentos morais, priorizando, em seus juízos, ações de ajuda para com o outro. Ressaltaram, também, a complexidade do pensamento moral humano, indicando que o comparecimento de valores está circunscrito a uma série de fatores concernentes não apenas aos aspectos cognitivos, mas também aos sentimentos, desejos, interesses e necessidades dos sujeitos. / This research aimed at investigating the presence of generosity, looking at the regulation exerced by the moral feelings and the organization/ integration of values in the moral system of youngsters that composed our study. Starting at actual researches about values and feelings, we chose the theory of Organizing Models of Thinking that could involve the questions proposed by us and could break a tradicional view that guided morality studies beyond the principle of justice. We presented a situation about generosity to 160 students, boys and girls of High School coming from public and private schools. We asked them to answer three questions about feelings, thoughts and desires in regard to the character of the presented situation and about themselves. We extracted the organizing models from the answers, investigating the configuration of values and feelings, and analysed them, considering the integration of the values, the presence of feelings and the components sex and school of the subjects. The results showed that, in front of a moral conflit, the youngsters of our research had a tendency to integrate the values of generosity and friendship, with the presence of moral feelings, mobilizing judments with a desire to help the other. These results conducted us to perceive the complexity of the human moral thought, indicating that the presence of values occurs not only by cognition aspects, but also by feelings, desires, interests and necessities of the subjects.

O objetivo desta pesquisa foi investigar o comparecimento do valor generosidade através do papel de regulação exercido pelos sentimentos morais de culpa e vergonha e pela própria organização/ integração dos valores no sistema moral dos jovens que compuseram a amostra. Partindo de estudos atuais sobre a moralidade humana, sobre valores e sobre sentimentos, escolhemos o referencial da Teoria dos Modelos Organizadores do Pensamento como fonte teórico-metodológica que pudesse abarcar as problematizações propostas e que viesse a quebrar uma visão unilateral que guiou os estudos sobre a moralidade apenas pelo princípio de justiça. Uma situação envolvendo a generosidade foi apresentada aos 160 estudantes, meninos e meninas, de Ensino Médio de escolas pública e particular. Solicitou-se que respondessem a três questões a respeito dessa situação sobre os sentimentos, pensamentos e desejos do protagonista da história e de si mesmos. Extraímos das respostas os modelos organizadores, averiguando a configuração dos valores e sentimentos em cada um deles. Analisamos os modelos organizadores aplicados pelos sujeitos, considerando a integração dos valores, o comparecimento de sentimentos e as variáveis sexo e tipo de escola. Os resultados mostraram que, diante de uma situação de conflito moral, os jovens participantes de nossa pesquisa tenderam a integrar os valores de generosidade e amizade, com a presença de sentimentos morais, priorizando, em seus juízos, ações de ajuda para com o outro. Ressaltaram, também, a complexidade do pensamento moral humano, indicando que o comparecimento de valores está circunscrito a uma série de fatores concernentes não apenas aos aspectos cognitivos, mas também aos sentimentos, desejos, interesses e necessidades dos sujeitos. / This research aimed at investigating the presence of generosity, looking at the regulation exerced by the moral feelings and the organization/ integration of values in the moral system of youngsters that composed our study. Starting at actual researches about values and feelings, we chose the theory of Organizing Models of Thinking that could involve the questions proposed by us and could break a tradicional view that guided morality studies beyond the principle of justice. We presented a situation about generosity to 160 students, boys and girls of High School coming from public and private schools. We asked them to answer three questions about feelings, thoughts and desires in regard to the character of the presented situation and about themselves. We extracted the organizing models from the answers, investigating the configuration of values and feelings, and analysed them, considering the integration of the values, the presence of feelings and the components sex and school of the subjects. The results showed that, in front of a moral conflit, the youngsters of our research had a tendency to integrate the values of generosity and friendship, with the presence of moral feelings, mobilizing judments with a desire to help the other. These results conducted us to perceive the complexity of the human moral thought, indicating that the presence of values occurs not only by cognition aspects, but also by feelings, desires, interests and necessities of the subjects.

On n’a jamais autant parlé qu’à notre époque de l’éthique du soin. Les injonctions paradoxales se multiplient à l’hôpital, comme en témoigne l’impératif récent de « bientraitance ». Force est pourtant de constater que la réalité du soin est assez éloignée des bons sentiments affichés. La culture éthique des soignants reste ainsi indigente malgré les nombreuses formations théoriques qui leur sont proposées et les recommandations de bonnes pratiques ; les lois récentes censées éclairer et faciliter leur pratique (loi Kouchner sur les droits des malades, loi Leonetti sur les malades en fin de vie, pour ne citer que les plus importantes) sont toujours relativement méconnues.Afin que l’éthique hospitalière et du soin ne reste pas incantatoire, il convient tout d’abord d’identifier les divers facteurs qui freinent le développement de la réflexion éthique individuelle et de remonter à la source des réticences et des résistances à la mise en œuvre concrète des valeurs louables qui sont constamment préconisées d’en haut (bienfaisance, respect de l’autonomie de la personne, respect de sa dignité, etc.). Ces obstacles pour ainsi dire structurels et qui entraînent dans les faits l’abandon des patients les plus vulnérables sont ici analysés d’un point de vue à la fois épistémologique et phénoménologique s’appuyant sur une triple expérience clinique,pédagogique et managériale.Pour les surmonter, un changement de paradigme est nécessaire. Sans rien sacrifier de la rationalité et de la scientificité de la médecine, il faut prendre en compte une réalité plurielle, à la fois objective et subjective, et de nombreuses déterminations, parfois extérieures au soin, comme les incontournables réalités économiques. Il faut dire que l’éthique du soin n’est pas innée chez tous les acteurs et que les méthodes et les actions qui ont pour finalité de la développer doivent impérativement être discutées dans un contexte socio-économique en constante évolution. Le nouveau paradigme que nous esquissons devra en tout cas faire plus de place à la pratique, à la simplicité et à la quotidienneté et considérer le soin lui-même comme éthique. / The ethics of care has been a major topic of discussion in recent years. Many paradoxical injunctions are heard of in hospitals, for instance the strange insistence on “welfare”, as if a caregiver had to be told notto mistreat a patient. One has however to admit that the reality of caring isn’t exactly the ideal onepictured by the healthcare authorities. The ethical knowledge of caregivers remains pretty poor in spite ofthe numerous theoretical courses and the practice guidelines that they are provided with. Recent lawsdestined to help the physicians in their practice (the most important ones being the Kouchner law on therights of sick people and the quality of the healthcare system and the Leonetti law on the patients’ rightsand end of life) are for instance still quite misunderstood.In order for health care ethics not to remain a pious incantation, one has first of all to clarify the reasonswhy the ethical thinking is still in limbo and find out the origin of resistances to carry out in action themoral values preached by the official ethicians (beneficence, respect for autonomy, respect for dignityand so on). The structural impediments that cause patent disinterest for the most vulnerable persons arehere analyzed from an epistemological and phenomenological point of view based on a threefoldexperience (medical, pedagogical and managerial).A paradigm shift is necessary to get over these impediments. While recognizing fully the importance ofscience and rationality for medicine, one has to account for the complex reality, both objective andsubjective, of health care, including the growing pressure of economic considerations. Obviously, caringisn’t always an innate behavior when it comes to caregivers. Precise actions have thus to be taken in achanging socio-economic context to ensure that the ethics of care is incorporated by every one of them.Therefore, the new paradigm will have to be less theoretical and more practical, it will reevaluatesimplicity and commonness and will hold the act of caring as such to be ethical.