Thesis (M.A.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes bibliographical references (leaves 127-131).

Thesis (M.A.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes bibliographical references (leaves 127-131).

Thesis (MComm)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Employee engagement has become imperative for the long term sustainability and performance of organisations. In the current study, work-life interaction was hypothesized to have a direct effect on employee work engagement. Work-life balance, as a facet of work-life interaction, was defined in this study as having enough time to fulfil activities in both work and family contexts; maintaining a sense of equilibrium or harmony in life, having equal or balanced involvement, effort and time spent on various roles; as well as a balance between demands and resources in a person’s life, achieving a state of satisfaction in both employment and personal roles (De Cieri, Holmes, Abbott & Pettit, 2005; Hudson, 2005). Work-life balance has positive consequences for the employee in the form of higher levels of satisfaction and commitment, and improved personal health and wellbeing. For the organisation it is associated with improved recruitment and retention, improved employee productivity and performance, improved organisational performance and profitability, and increased work engagement. In the current study the overarching concept of work-life interaction was utilised to guide the empirical research. The study was motivated by the intention to clarify the antecedents of work-life interaction in a particular work environment in order to inform efforts aimed at promoting positive work-life interaction. Personalistic traits were anticipated to influence the relationship between organisational variables and work-life interaction. A literature review has led to a theoretical model to be utilised in investigating the determinants of work-life interaction and whether the nature of work-life interaction experienced enhances employee work engagement. The aim of the study was to determine whether a negative relationship exists between role conflict, work demands and work-life interaction and a positive relationship exists between work-family culture and work-life interaction. The research further aimed to establish whether specific personalistic variables such as conscientiousness, neuroticism, agreeableness, negative affectivity, positive affectivity and emotional intelligence influence the relationships between the organisational variables and work-life interaction. The observed inter-correlations show that the organisational variables are weakly to moderately correlated with most of the work-life dimensions. The results confirmed that there are negative correlations between role conflict, work demand and the positive forms of work-life interaction, and positive correlations between these two variables and the negative forms of work-life interaction. In contrast, work-home culture is positively related to the positive forms of work-life interaction, and negatively to the negative forms of work-life interaction. The moderated regression analyses found that only neuroticism and agreeableness had significant moderating effects on the relationship between work demand and work-life interaction, whilst a greater number of mediating effects were observed. An overview of the multiple regression analyses with the work-home interaction dimensions as dependent variables, found a significant difference between the amount of variance explained by the organisational variables and the additional variance explained by the personalistic variables in two analyses pertaining to positive work-home interaction and positive home-work interaction. The study has confirmed the role of organisational variables in the experience of work-life interaction and the positive role of the work-home culture of the organisation has been highlighted. The results provided limited support for the role of personalistic variables as moderators and more substantial support for its role as mediators of work-life interaction. The impact of positive affectivity was especially noticeable. The results further indicated that work engagement was significantly positively correlated with positive work-home interaction, negatively correlated with negative work-home interaction, and positively correlated with positive home-work interaction. These findings provide additional motivation to include selected personalistic variables in the selection process so that the likelihood of work engagement could be optimised through increased work-live balance. It further suggests focusing the attention of employees suffering from negative work-life interaction on their personal processing of the challenges experienced and their coping strategies The results indicated that the conceptualised theoretical model was seriously flawed and too simplistic and that it required serious reconsidering. / AFRIKAANSE OPSOMMING: Werknemerbetrokkenheid het noodsaaklik geword vir die langtermyn volhoubaarheid en prestasie van organisasies. In die huidige studie is die hipotese gestel dat werk-lewe-interaksie werknemers se werksbetrokkenheid op ‘n direkte wyse bevorder. Werk-lewe-balans is in hierdie studie soos volg gedefinieer: Dit is om genoeg tyd te hê om aktiwiteite binne beide werk- en gesinsverband af te handel, deur ’n volgehoue sin van ekwilibrium of harmonie in die lewe te handhaaf, met gelyke of gebalanseerde betrokkenheid, insette en tyd gewy aan verskillende rolle, sowel as ’n balans tussen die eise en hulpbronne in ’n persoon se lewe, en die gevolglike bereiking van ’n vlak van bevrediging binne beide werk- en persoonlike rolle. (De Cieri, Holmes, Abbott & Pettit, 2005; Hudson, 2005). Werk-lewe-balans het ’n positiewe uitwerking op die werknemer, in die sin van hoër vlakke van werkstevredenheid en toewyding, en verbetering in persoonlike gesondheid en welstand. Vir die organisasie word dit geassosieer met verbeterde werwing en retensie van personeel, verbeterde werksproduktiwiteit en prestasie, verbeterde organisatoriese prestasie en winsgewendheid, en verhoogde werksbetrokkenheid. In die huidige studie is werk-lewe-interaksie as oorkoepelende konsep vir die doeleindes van die empiriese studie aanvaar. Die studie se oogmerk was om die aanleidende oorsake van die werk-lewe-interaksie in ’n bepaalde werksomgewing te identifiseer ten einde pogings te informeer wat gemik is op die bevordering van werk-lewe-balans. Die verwagting was dat persoonseienskappe die verhouding tussen organisatoriese veranderlikes en werk-lewe-interaksie sou beïnvloed. ’n Literatuuroorsig het gelei tot ’n teoretiese model wat gebruik is in ’n ondersoek na die determinante van werk-lewe-interaksie en die vraag of werk-lewe-balans werknemers se werksbetrokkenheid verhoog. Die doel van die studie was om vas te stel of daar ’n negatiewe verhouding is tussen rolkonflik, werkseise en werk-lewe-interaksie, en ’n positiewe verhouding tussen werk-lewe-kultuur en werk-lewe-interaksie. Die navorsingsprojek het verder beoog om te bepaal of spesifieke persoonsveranderlikes soos pligsgetrouheid, neurotisisme, aangenaamheid, negatiewe affektiwiteit, positiewe affektiwiteit en emosionele intelligensie die verhoudings tussen die onafhanklike veranderlikes en die afhanklike veranderlikes respektiewelik beinvloed. Die waargenome interkorrelasies het getoon dat die organisatoriese veranderlikes swak tot matig gekorreleer het met die meerderheid werk-lewe-interaksie veranderlikes en werknemerbetrokkenheid. Die resultate het bevestig dat daar negatiewe korrelasies was tussen rolkonflik, werkseise en die positiewe vorms van werk-lewe-interaksie, en positiewe korrelasies tussen hierdie twee veranderlikes en die negatiewe vorms van werk-lewe-interaksie. Daarteenoor is werk-lewe-kultuur positief verbind met positiewe vorms van werk-lewe-interaksie, sowel as werknemerbetrokkenheid, en negatief aan die negatiewe vorms van werk-lewe-interaksie. Die gemodereerde meervoudige regressie-ontledings het getoon dat slegs neurotisisme en inskiklikheid beduidend die verband tussen die organisatoriese veranderlikes en die werk-lewe-interaksie dimensies gemodereer het, terwyl daar ‘n groter getal bemiddelende effekte waargeneem is. In ’n oorsig van die meervoudige regressie-ontledings met die werk-lewe-interaksie dimensies as afhanklike veranderlikes, is ’n betekenisvolle verskil gevind in die variansie verklaar deur middel van die organisasie veranderlikes en die bykomende variansie wat deur die persoonsveranderlikes verklaar is. Die studie het die rol bevestig van organisatoriese veranderlikes in die ervaring van werk-lewe-interaksie; en die positiewe rol van die werk-lewe-kultuur van die organisasie is uitgelig. Die resultate het beperkte steun verleen aan die rol van persoonsveranderlikes as moderators van die verband tussen organisatoriese veranderlikes en werk-lewe-interaksie, maar meer substansiële steun aan persoonsveranderlikes as mediators van hierdie verband. Die impak van positiewe affektiwiteit was veral opmerklik. Die huidige bevindinge het getoon dat werknemer betrokkenheid beduidend positief korreleer het met positiewe werk-huis-interaksie, negatief gekorreleer het met negatiewe werk-huis-interaksie, en positief gekorreleer het met positiewe huis-werk-interaksie. Hierdie bevindinge verskaf bykomende motivering om geselekteerde persoonsveranderlikes in die seleksieproses in te sluit, sodat die waarskynlikheid van werknemerbetrokkenheid geoptimaliseer kan word deur verhoogde werk-lewe-balans. Dit dui verder ook daarop dat die aandag van werknemers wat negatiewe werk-lewe-steurings ervaar, gefokus moet word op hul persoonlike verwerking van die uitdagings wat hulle in die gesig staar en hul hanteringstrategieë. Die resultate het aangetoon dat die gekonseptualiseerde teoretiese model ernstig gebrekkig en simplisties was en dat ernstige herbesinning daaromtrent nodig is.

La question de la propriété des créations nées d'un rapport de travail relève du droit des biens, et spécialement de la propriété intellectuelle. Le statut de salarié ou d'agent public n'est certes pas indifférent à la titularité ou à l'exercice des droits. Mais c'est le droit des biens qui définit, à partir de l'objet et de ses utilités, le contenu et les limites de la propriété. Le modèle de l'appropriation du travail désigne l'investisseur comme propriétaire, le salarié bénéficiant lui d'un droit à rémunération et d'un statut protecteur. Au contraire, pour les créations, c'est la propriété qui garantit la rémunération et protège la personne du créateur. Les deux modèles s'opposent mais peuvent converger : ils font preuve, à des degrés distincts et relatifs, de personnalisme ; tous deux sont tournés vers l'exploitation car ces propriétés, puisqu'il faut tirer les conséquences de la qualification, ne sont pas des propriétés oisives. La spécificité des objets impose ici celle des régimes de propriété. Pour régler le sort des créations subordonnées, la propriété intellectuelle est tiraillée : le droit des brevets s'inspire du modèle d'appropriation du travail quand le droit d'auteur préfère celui de la création. Mais ces modèles se déclinent au pluriel : le droit positif propose en réalité un camaïeu d'applications. Des principes généraux transparaissent en toile de fond, permettant d'envisager l'harmonisation des régimes. Le droit comparé confirme la diversité des synthèses possibles entre les intérêts a priori divergents du créateur subordonné et de l'employeur exploitant, les réconciliant autour de l'organisation de l'exploitation et du statut de créateur subordonné / The question of the ownership of creations originating from an employment relationship falls under property law, and especially under intellectual property law. The status of employee or civil servant is, indeed, linked to holding or exercising rights. However, it is property law that defines, on the bases of the object of a particular right and its uses, the content and the limits of the ownership. In the creation model, it is the right of ownership that guarantees the remuneration and the protection of the creator. On the contrary, the model of work appropriation designates the investor as owner, while the employee has a right to compensation and protective status. The two models are in opposition but can converge: they demonstrate personalism at different and relative degrees; both of them are oriented towards exploitation since these different rights of ownership are not idle ones. The particularity of objects dictates here the particularity of property regimes. In order to deal with the ownership of employees' creations, intellectual property law is torn between different directions: patent law is inspired by the model of work appropriation, whereas author's law is in favor of the creation model. Moreover, these two models are plural: positive law offers a lot of applications of the two models. Nevertheless, some general principles make it possible to consider a harmonisation of these regimes. Comparative law confirms the diversity of possible syntheses between the apparently diverging interests of the subordinate creator and the exploiting employer, reconciling them around the organisation of the exploitation and the status of subordinate creator

O personalismo de Emmanuel Mounier não é nem uma filosofia do sujeito, nem uma de suas expressões, como filosofia do Eu ou filosofia da consciência; nem uma filosofia da morte do sujeito e nem também uma filosofia do objeto. O personalismo de Emmanuel Mounier é uma filosofia da relação. Ao eleger a intuição da experiência originária como sendo o modo de ser da relação, ele junta a conseqüente inscrição da afirmação da vida no cerne mesmo do movimento mais próprio da pessoa criadora em sua luta pelo real. Isso faz com que ele perspective, por sua vez, sob o modo de ser do artefato, a maneira pela qual a pessoa se compreende a si mesma e compreende o mundo. Ou seja, não somente como quer a ideologia do trabalhismo como homo faber. Pois desde a manifestação do Ser em suas formas mais simples até a sua expressão mais grandiosa, que é a pessoa criadora e afirmadora de vida não somente enquanto expressão empírica, quantitativa, mas qualitativa, ou seja, como afirmação do amor, quer dizer, Eros cativo por Agápe, o personalismo vai dizer não somente homo artifex est, mas homo perfectibilis est e, em seguida, ampliará mais ainda para omnia arte facta sunt. Para o personalismo: tudo está por se fazer, a própria pessoa e o mundo. Essa tarefa é realizada em dois níveis em mútua interação: no da expressão singular, em que à pessoa cabe a execução de uma tarefa que pertence só a ela como expressão de sua especificidade na realização de sua vocação singular e única, em sua luta pelo real, e no da expressão da pessoa em comunidade. Não há aqui separação, mas distinção, pois se trata, em suma, para o personalismo, de uma mesma tarefa cujas dimensões e tratamento das problemáticas específicas implicarão o êxito ou o fracasso na realização integral da vida pessoal, quer dizer, em sua manifestação singular e em comunidade. A manifestação da pessoa singular, portanto, só encontrará sua realização plena quando ela tomar parte, como elo insubstituível, na formação de uma pessoa de pessoas: a comunidade. Todavia para essa tarefa coletiva cada um é convocado, pois cada pessoa, em sua expressão singular, é, para o personalismo, o nó górdio que desata um mundo de criação e de sentido insuspeito. Assim, Mounier colocará, em sua busca de diálogo, como critério para avaliar e pesar a densidade das outras filosofias, compreender o quanto elas, permanecendo fiéis a si mesmas, ou seja, aos seus valores, permanecerão fiéis, 10 ao mesmo tempo, à pessoa e o quanto os seus conteúdos cooperarão para o cumprimento dessa vocação fundamental da pessoa ou se elas não serão apenas mais um adiamento e protelação ocidentais que, apesar de sua maior antiguidade, Mounier prefere datar do século XVI e com o surgimento da burguesia e do individualismo reivindicador; adiamento e protelação ocidentais sempre da escolha da pessoa livre e criadora por alguma outra coisa, ou seja, para o personalismo, mais um tipo de alienação fundamental, ou mais um tipo de objetificação da pessoa. Assim, a crítica personalista, entendendo a Razão como a lógica da personalidade integral, será um complemento necessário à crítica kantiana ao dogmatismo do além da razão; ou seja, a crítica personalista será uma crítica ao dogmatismo do aquém da razão que tem se fixado dentro do pensamento contemporâneo, quer dizer, pós-kantiano, como sendo a última palavra. / The personalism of Emmanuel Mounier isnt a philosophy of the subject, or one of its expressions as a philosophy of the I or a philosophy of consciousness; or a philosophy of the death of the subject; or even a philosophy of the object. The personalism of Emmanuel Mounier is a philosophy of connection. When He elects as a fundamental intuition of originary experience the mode of being of connection, he attaches the consequent inscription of the affirmation of life into the pith even of movement more proper of creator person in its fight for the real. This makes him to put in perspective, consequently, under the mode of being of artifact the way by means of that the person comprehends him/herself and the World. In other words, it isnt as the ideology of labourism wants: to present man only as homo faber. The personalism of Emmanuel Mounier wants to go farther: till the manifestation of Being in its more simple forms until its more sublime, that is, the creator person and affirmer of life, and that not only as empiric expression, or quantitative, but qualitative expression, it sees the manifestation of person as unconditional affirmation of love, that is, Eros captive for Agápe. So, personalism goes to say not only homo artifex est, but homo perfectibilis est and, in continuation, it increases still more for omnia arte facta sunt. In the personalism of Emmanuel Mounier all is yet to be made, the person itself and the World. The latter task is realized in two levels in loan company interaction: in the singular expression, in which only to the person belongs the action of the accomplishment, task that belongs him/her as a realization on the strength of the expression of his/her specific character in his/her accomplishment of his/her singular and unique vocation in his/her fight for the real, and too in the expression of the person in the community. There isnt here separateness, but distinction, for this matter, in short, for the personalism of Emmnauel Mounier, is one same task whose specific dimensions and treatment of the specific problems will implicate the success or the ruin in the integral realization of personal life. That is, in its singular manifestation and in its life of the inter-connection in community. The manifestation of the singular person, therefore, only will meet its full realization when the person takes part, as an irreplaceable link, in the constitution of the one person of persons: that is, the community. However, for this collective task each one is convoked, 12 for each person, in his/her singular expression, is, for the personalism of Mounier, the Gordian-knot that unfastens a World of creation and sense unexpected. Then, Mounier posits, in his quest for dialogue, as the criterion by which he evaluates and to ponder the density of others philosophies and by which he understands how far persons have been faithful to themselves, that is, to their worth, and at the same time have been faithful to the person. If their contents announce the accomplishment of this fundamental vocation of the person or if they would be only one more occidental adjournment and procrastination that, in spite of their more ancient history, Mounier prefers to start from XVI century and with the appearance in history of the bourgeoisie and claimant individualism; Occidental adjournment and procrastination that has been in all time the choice of other thing than free and creator person. That is, for Mounier, one more kind of fundamental alienation, or one more kind of objectification of the person. Thus, Personalist criticism, which understands Reason as the logic of integral personality, will be a necessary complement to Kantian criticism of the dogmatism of the beyond of reason; that is, Personalist criticism will be a criticism of the dogmatism of the below of reason, that has fixed itself into contemporary thought, that is, pos-Kantian, as being the last word.

Submitted by Cássia Santos (cassia.bcufg@gmail.com) on 2016-08-04T10:42:28Z No. of bitstreams: 2 Tese - Patricia Costa e Silva - 2015.pdf: 1032703 bytes, checksum: e1ea33c8ca6decb2ccee86fd42d9bdeb (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-08-04T12:09:50Z (GMT) No. of bitstreams: 2 Tese - Patricia Costa e Silva - 2015.pdf: 1032703 bytes, checksum: e1ea33c8ca6decb2ccee86fd42d9bdeb (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-08-04T12:09:50Z (GMT). No. of bitstreams: 2 Tese - Patricia Costa e Silva - 2015.pdf: 1032703 bytes, checksum: e1ea33c8ca6decb2ccee86fd42d9bdeb (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2015-08-28 / The mastership of technical reason, which does not reflect on their assumptions, but only quantifies, flatten and estimates, has directed the education to maintain the structures of the capitalism, promoting the "dismissal" of the person, reducing their to an instrument of technical devices to be handled and used successfully in the marketplace. To the detriment of developing their potential, men have been objectified in the condition of statistical material of productivity and efficiency, subject to marketing laws, ruled on individualism and competition. Based on Mounier's personalistic perspective, education, from pedagogical guidelines derived from the Enlightenment, with its technical and utilitarian rationality, aims only perpetuate the bourgeois spirit, dedicated only to the individualistic view of wealth and social prestige. Mounier's reflections question this technical rationality that aim for an effective optimization of all fields of knowledge and to humans in search of unbridled technical progress, which is absolutely impersonal, eventually reducing the perception of reality, tearing it apart and promoting a dualistic view not only of the world but also of knowledge and man itself. Because the person is not the ultimate purpose of these advances, they have not promoted alongside an intensification of spiritual life. In this perspective, education has also ceased to be a decisive spiritual power in the constitution of a true universe of people, taking up too much with the technical training of specialists, neglecting that their essential role is to be an art of teaching to prepare reasoning with global and critical view. By identifying knowledge with power, the education originated from the ideals of capitalism, seeks to inform to make people can't think. From the perspective of phenomenological intentionality, Mounier seeks to overcome the dichotomies caused by this technical reason and education that it stemmed, as between subject / object, man / world, body / soul, which for the author are inseparable poles that form a dialectical unity. Mounier emphasize, by the full realism, the complex conditions of the categories of personal universe that identify a person as integral, unique, present and inexhaustible been, a mystery, a me-here-now stay open unobjectionable and irreplaceable, irreducible to objectifying predictabilities logical, statistical and technical rigors. His education proposal back to the awakening of the three-dimensionality of the personal, based on the endless dialogue between gathering, rupture and transcendence mediated by a non solitary freedom, but solidarity, aiming at the integral formation of the person. Committed to its authenticity and independence by the exercise of their individual vocations, personalist education Mounier, proposing the framing of the inner life within the community life, enable engaged actions, responsible for an emancipatory social practice in the context of communication and community interest. We explain in this research that there is indeed a utilitarian essence in the technique which is heading for improvement, evaluated by success of the quantitative results. However, we believe, with Mounier, that a change inside the man and the values that guide the technical civilization, other directions are possible for technical development. On the one hand, autonomy and the artificiality of technique has taken the autonomy, creativity and spontaneity of man, but for Mounier the domain of this reason is not total because the technique remains just a tool that might be used for the benefit of man, however, technical age threatens the customization movement, since it has served an inhuman regime, so impersonal. In this context, the personalist education proposes a restructuring of values that permeate the universe of knowledge, talent and of human relationships, which today are technicians, with an emphasis on customization of the person, that will predominate throughout his life. / O domínio da razão técnica, que não reflete sobre seus pressupostos, mas apenas quantifica, planifica e calcula, tem direcionado a educação para a manutenção das estruturas do capitalismo, promovendo a “demissão” da pessoa, reduzindo-a a um instrumento dos dispositivos técnicos, a ser utilizado e manipulado com êxito no mercado. Em detrimento do desenvolvimento de suas potencialidades, o homem tem sido objetificado na condição de material estatístico de produtividade e eficiência, subordinado a leis mercadológicas, pautadas no individualismo e na competição. Na perspectiva do personalismo de Mounier, a educação, a partir das diretrizes pedagógicas oriundas do Iluminismo, com sua racionalidade técnica e utilitarista, visa apenas perpetuar o espírito burguês, voltado apenas para a visão individualista de riqueza e prestígio social. As reflexões de Mounier colocam em questão essa racionalidade técnica que, por objetivar uma otimização eficaz de todos os campos do saber e do fazer humanos, em busca do desenfreado progresso técnico, que é absolutamente impessoal, acabou por reduzir a percepção da realidade, fragmentando-a e promovendo uma visão dualista não só do mundo, mas também do conhecimento e do próprio homem. Pelo fato de a pessoa não ser a finalidade última destes avanços, não tem se promovido paralelamente uma intensificação de sua vida espiritual. Nessa perspectiva, a educação também tem deixado de ser um poder espiritual decisivo na constituição de um verdadeiro universo de pessoas, ocupando-se em demasia com a formação técnica de especialistas, negligenciando seu papel essencial que é o de ser uma arte de ensinar a elaborar o raciocínio com visão global e crítica. Por identificar saber com poder, a educação oriunda dos ideais do capitalismo, busca dar a conhecer para que não se possa pensar. A partir da perspectiva da intencionalidade fenomenológica, Mounier busca a superação das dicotomias provocadas por essa razão técnica e da educação que dela adveio, como entre sujeito/objeto, homem/mundo, corpo/alma, que para o autor são polos indissociáveis que formam uma unidade dialética. Mounier enfatiza, pela via do realismo integral, os complexos condicionantes das categorias do universo pessoal, que identificam a pessoa enquanto ser integral, singular, ser presente e inesgotável, um mistério, um eu-aqui-agora, permanência aberta não objetável e insubstituível, irredutível às previsibilidades objetificantes dos rigores lógicos, estatísticos e técnicos. Sua proposta de educação volta-se para o despertar da tridimensionalidade do ser pessoal, pautada no infindo diálogo entre recolhimento, ruptura e transcendência, mediado por uma liberdade não solitária, mas solidária, visando à formação integral da pessoa.Comprometida com sua autenticidade e independência, a partir do exercício de suas singulares vocações, a educação personalista de Mounier, por propor o desenvolvimento da vida interior no seio da vida comunitária, possibilitará ações engajadas, responsáveis por uma prática social emancipadora, no contexto da comunicação e no interesse da comunidade. Elucidamos, nessa pesquisa, que de fato há uma essência utilitarista na técnica, que se encaminha para o aperfeiçoamento, avaliados pelo êxito dos resultados quantitativos. Contudo, acreditamos, com Mounier, que uma mudança no interior do homem quanto aos valores que norteiam a civilização técnica, outras direções serão possíveis para o desenvolvimento técnico. Se por um lado, a autonomia e o artificialismo da técnica têm retirado a autonomia, criatividade e espontaneidade do homem, para Mounier o domínio desta razão não é total, pois a técnica resta apenas um instrumento que pode vir a ser utilizado em benefício do homem, contudo, a era da técnica ameaça o movimento de personalização, uma vez que tem servido a um regime desumano, de modo impessoal. Nesse contexto, a educação personalista propõe uma reestruturação dos valores que permeiam o universo do conhecimento, das vocações e das relações humanas, que hoje são técnicos, com ênfase na personalização da pessoa, que prevalecerá por toda sua vida.

Dissertation ARS MORIENDI IN THE LIGHT OF THE THEOLOGICAL PERSONALISM - POIMENICAL EXPLICATION Ruth Kubíčková Abstract The dissertation Ars moriendi in the light of the theological personalism - poimenical explication aims to investigate how the question of death, life and potential preparation for death, or life in an eschatological perspective is reflected in the realm of social sciences and philosophy, in the Scriptures and by selected systematic and personalistic theologians, in correlation with medieval ars moriendi texts; and in doing so, implicitly define central aspects defining an afterlife hope of a modern human, including its practical theological outcome leading to an authentic realization of a personal ontological responsibility.

Etty Hillesum's brief life met its tragic end at Auschwitz in the autumn of 1943, when she was just 29 years old, where, along with her family, she was brutally murdered by the Nazis. Luckily for us, though, she managed to leave behind a remarkably rich body of work, composed over the course of merely three years (1941-1943), which has moved – and bewildered – readers and scholars alike ever since its first publication in 1986. The 'problem', however, from a purely theological point of view, has been how (or if) one should interpret these mystical notebooks. This study aims to investigate the 'implicit author' in the text (and thus not necessarily Etty Hillesum herself) from a Christian, Orthodox perspective, with the intention of seeing how the Orthodox understanding of 'deification', θέωσις, comes to expression in it; and in so doing to see what the text, in turn, can teach us about the notion in question. This 'dialectical' approach is characteristic of the investigation. The study seeks to situate itself both (1) in the wider discussion on Etty Hillesum's life and work, where it hopes to bring new and constructive perspectives on how one can interpret her texts, and (2) in the field of Christian, Orthodox research. This latter field of study is fairly young and evolving, and it is my hope to be able to contribute to it, be it ever so little. The result shows that in order to grasp a notion in its entirety, and in order for it to become real in an ontological sense, it must first of all take root in a particular individual; and in the case of the text in question, where the author tries to come to grips with a nearly incomprehensible evil, the notion of 'Theosis' can be seen in many ways; in her emphasis on the personal over and above the social; in her ethical pursuit of 'helping God'; and in her reluctance to adhere to any 'organised religion' – although this, as I hope to show, can be interpreted as a 'Christian' inspiration.

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Depuis les débuts de l'ère moderne, la formule fédérale s'est imposée de par le monde comme un moyen institutionnel de gestion de la diversité sociale et politique. Le système fédéral figure comme modèle idoine de constitution d'un ordre juridique composé. En tant que doctrine politique, le fédéralisme pose la question des appartenances collectives dans des termes différents des modèles identitaires classiques. Il offre une vision ouverte et inclusive du phénomène identitaire et ouvre sur une coexistence d'identités complémentaires dans un cadre institutionnel équilibré.La construction européenne déroge depuis ses débuts avec les principes fondamentaux du fédéralisme mais constitue une expérience nouvelle de communauté composée à fort potentiel intégrateur du point de vue politique et identitaire.L'analyse parallèle et complémentaire du phénomène Europe dans ses manifestations historiques les plus notables et du système fédéral dans ses fondements éthiques et moraux permet de mettre au jour une homologie saisissante entre l'idée d'Europe et le modèle fédératif, révélant dans le même temps les rigidités des forma mentis contemporaines restreignant le processus de constitution concrète d'un ordre politique fédéral européen. / Since the beginning of the Modern Era, the federal formula has been advocated worldwide as the adequate institutional tool to deal with politic and social diversity. It appears as a suitable model for the constitution of a compound legal order. As a political doctrine, federalism raises the question of collective membership in rather divergent terms compared to the classical identity models. Federalism offers an open and inclusive vision of identity phenomenons and guides towards a balanced institutional framework guaranteeing the coexistence of complementary identities.From its start, the European construction derogates with the core principles of federalism, constituting nevertheless a new experience of a compound community endowed with a strong political and identity integration potential.The parallel and comprehensive analysis of the Europe phenomenon in its most remarkable historical manifestations and the ethic and moral basis of the federal system reveals a strong homology between the idea of Europe and the federative model, as well as the rigidities of contemporary forma mentis restraining the process for the constitution of an actual European federal order.