Nous proposons de lire l'oeuvre de Georg Simmel comme un effort de détermination d'une idée de culture adéquate à une modernité dominée par des processus d'objectivation et de fonctionnalisation, et où s'observe partout la « discordance » entre la « culture subjective » et la « culture objective ». Simmel n'est pas seulement un Kulturkritiker, qui s'arrêterait à la description de ce problème, mais un philosophe de la culture, qui cherche à déterminer la structure ontologique et axiologique du problème et à le résoudre. Cet effort se présente comme l'accomplissement d'un programme théorique, nommé « relativisme », et que nous rebaptisons « relationnisme philosophique ». Ce relationnisme voudrait, après avoir rendu compte de la validité propre aux formations culturelles – dans la forme d'une théorie de la valeur et de l'esprit objectif –, l'élever à une validité de second ordre, individuelle et vivante : à la forme de la culture individuelle. Ce faisant, le relationnisme se constitue en « concept cosmique » de philosophie, non sous la forme d'un système, mais d'une métaphysique fonctionnelle, tandis que l'opposition statique du sujet et de l'objet est dépassée en direction d'une « objectivation du sujet » et d'une « désubjectivation de l'individuel ». / We suggest reading Georg Simmel's work as an endeavor to determine an idea of culture that is suitable to a modernity dominated by objectivation and functionalization processes, and where one can observe the "discrepancy" between the "subjective culture" and the "objective culture". Simmel is not only a Kulturkritiker, who would merely describe this problem, he is also a philosopher of culture, who seeks to determine the ontological and axiological structure of the problem and solve it. This effort appears as the fulfillment of a theoretical program known as "relativism", which we rename "philosophical relationism". This relationism, after having accounted for the specific validity of the cultural formations - within the form of a theory of value and objective spirit -, aims at promoting it to a second order validity, individual and alive, that is: to the form of individual culture. Thus, relationism constitutes itself as a "cosmic concept" of philosophy, which doesn't take the form of a system, but that of a functional metaphysics, while the static opposition between the subject and the object is outmatched towards an "objectivation of the subject" and a "desubjectivation of the individual".

Submitted by ANA KARLA PEREIRA RODRIGUES (anakarla_@hotmail.com) on 2017-09-26T14:47:18Z No. of bitstreams: 1 arquivototal.pdf: 1031300 bytes, checksum: aa0febbcbc64a1949405da584815cd8e (MD5) / Made available in DSpace on 2017-09-26T14:47:18Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1031300 bytes, checksum: aa0febbcbc64a1949405da584815cd8e (MD5) Previous issue date: 2015-04-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This dissertation analyzes the construction of a humanist discourse in Gilberto Freyre. This research starts from the assumption that there are elements in freyreano’s thought to act as an indicator of a relativistic conception of human rights, regardless he was not a jurist, nor have dealt objectively with legal issues and human rights, Gilberto Freyre has a theoretical knowledge who contributes to legal discourse, considering a master's degree in social and legal sciences, in Columbia, at which time he had contact with the cultural anthropology of Franz Boas. At first, as a way to introduce the theoretical debate, there is the definition of which texts bring this concern to the legal field. Then, realize that the discussion around the bachelor’s degree behavior, in the nineteenth century, and the aim of making the legal education closest of social changes through legal sociology, evidences the construction of a relativistic discourse on human rights. Thus, a historical positioning becomes imperative on the period in which the “freyreanas” research will be carried out, bringing the sociological theories in vogue at the time and the development of sociology as a science, to situate the cultural relativism of Franz Boas. The methodology of Boas’s research, peculiar in the conduct of social research, puts Boas as a transforming landmark for sociology as a science, as it brings to this science the empirical character through cultural anthropology. A next step is to understand the influence of Boas’s studies on the development of humanistic-contextual theory of Gilberto Freyre. That is, the dissertation intends to analize in which way the Boas’s empirical trend approaches the Gilberto Freyre’s thoughts about the relativist discourse on human rights. It’s possible to identify the humanistic-contextual aspects that justify the existence of the relativistic humanistic thought in the “freyreanas” sociological analyzes.Thus, to resolve the theoretical-literature concern, the deductive method was used to situate Gilberto Freyre in a historical context, identifying contextual and humanistic elements in Boas analysis, which influences the formation of a Freyre’s legal culture in human rights. / Este trabalho analisa a construção de um discurso humanista em Gilberto Freyre. Tal investigação parte da hipótese que há elementos no pensamento freyreano que se constituem como indicadores de uma concepção relativista sobre os Direitos Humanos, não obstante não ser jurista, nem ter tratado, objetivamente, sobre temas jurídicos ou de direitos humanos, Gilberto Freyre possui um aparato teórico que contribui para um discurso jurídico, considerando um mestrado em ciências sociais e jurídicas, em Colúmbia, momento em que teve contato com a antropologia cultural de Franz Boas. De início, como forma de introduzir o debate teórico, há a definição de quais textos trazem essa preocupação com o universo jurídico. Em seguida, percebe-se que a discussão em torno do comportamento bacharelesco no século XIX e a preocupação em tornar o ensino jurídico mais próximo das transformações sociais através da sociologia jurídica, aponta indícios para a construção de um discurso relativista sobre os direitos humanos. Dessa forma torna-se imperioso um posicionamento histórico sobre o período em que serão realizadas as pesquisas freyreanas, trazendo as teorias sociológicas em voga na época e o desenvolvimento da sociologia como ciência, para situar o relativismo cultural de Franz Boas. A metodologia de pesquisa boasiana, peculiar na condução das pesquisas sociais, coloca Boas como um marco transformador da sociologia enquanto ciência, pois traz para essa ciência o caráter empírico através da antropologia cultural. Um passo seguinte é perceber a influência dos estudos de Boas na construção do pensamento humanístico-contextualista de Gilberto Freyre. Ou seja, a dissertação caminha na direção de perceber em que medida essa tendência empiíricaboasiana aproxima Gilberto Freyre de um discurso relativista sobre os direitos humanos. Verifica-se, portanto, ser possível identificar, aspectos humanísticos-contextuais que justifiquem a existência, nas análises sociológicas freyreanas, ainda que incipiente, de um pensamento humanístico de cunho relativista. Dessa forma, para dirimir a preocupação teórico-bibliográfica, utilizou-se o método dedutivo para situar Gilberto Freyre dentro de um contexto histórico, identificando elementos contextuais e humanísticos nas análises de Boas, os quais influenciarão na formação de uma cultura jurídica freyreana de direitos humanos.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-02-20T12:18:55Z No. of bitstreams: 1 tatianadasilvafalcaocosta.pdf: 666906 bytes, checksum: 4e3c3b9e2476393dca49dc15ee9f2665 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-20T17:59:33Z (GMT) No. of bitstreams: 1 tatianadasilvafalcaocosta.pdf: 666906 bytes, checksum: 4e3c3b9e2476393dca49dc15ee9f2665 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-20T18:08:19Z (GMT) No. of bitstreams: 1 tatianadasilvafalcaocosta.pdf: 666906 bytes, checksum: 4e3c3b9e2476393dca49dc15ee9f2665 (MD5) / Made available in DSpace on 2017-02-20T18:08:19Z (GMT). No. of bitstreams: 1 tatianadasilvafalcaocosta.pdf: 666906 bytes, checksum: 4e3c3b9e2476393dca49dc15ee9f2665 (MD5) Previous issue date: 2008-12-08 / Esta pesquisa procura compreender como se dá a percepção do mundo sob a perspectiva contemporânea. A via de acesso a esta percepção é a poesia do mineiro de Pirapetinga, Fernando Fábio Fiorese Furtado. Pretendemos i) ampliar nossos questionamentos sobre a atuação da poesia contemporânea na elaboração identitária individual (a priori) e a coletiva (a posteriori), ii) traçar um perfil da percepção contemporânea do mundo através desta poética do enconto. Para nós a construção identitária se dá sempre em relação. / This research looks for getting a better comprehension about a contemporary perception of the world through Fernando Fiorese’s poetry. He is a contemporary Brazilian poet from Pirapetinga, Minas Gerais. We intend i) to enlarge the possibilities of questions related to contemporary poetry performance in working out both individual identity (a priori) and colletive one (a posteriori); ii) to outline a contemporary perception of the world through this meeting poetry. We believe that the identity construction happens always in relation.

L’oeuvre anthropologique de Claude Lévi-Strauss a joui, dès les années cinquante, d’un succèsretentissant dans le champ des sciences humaines et sociales. Dans celui spécifiquement de l’art, ce futd’abord le cas, avant que l’ethnologue ne récuse rapidement toute alliance possible avec la créationmoderne. Face à ce désaveu brutal, par contrecoup, la pensée esthétique de l’anthropologue est depuisrégulièrement reléguée au rang des conservatismes. Il y a dans les arts plastiques, comme un malaiseLévi-Strauss. Partant de ce constat, le présent travail entend faire corps selon deux aspects étroitementmêlés.Le premier consiste à « servir » Lévi-Strauss. En effet, l’examen démontre qu’il est, par bien desaspects, difficile de réduire l’auteur des Mythologiques à la figure de l’amateur gêné par l’aspect radicaldes avant-gardes. Dans une approche apaisée, le débat avec l’art moderne est alors rouvert afin decomprendre les ressorts profonds du positionnement esthétique de l’anthropologue. Elargissant la focale,l’étude tente de saisir l’art selon une approche civilisationnelle. L’Occident, en tant qu’entité culturelle,est analysé au regard du primat accordé dès l’antiquité au logos et jusqu’à son expression moderne autravers de la pensée scientifique.L’autre aspect de ce travail consiste cette fois à « se servir » de la pensée lévi-straussienne dans lebut d’élaborer les bases d’une postmodernité débarrassée de l’écueil du « tout se vaut ». Des outils aupremier rang desquels le triangle culinaire ainsi que la méthode structurale, sont également convoquésafin d’instruire les possibilités d’un rééquilibrage entre pensée scientifique et pensée mythique. Sefaisant, le travail tente de montrer le caractère profondément poïétique de la pensée lévi-straussienneainsi que de répondre à la question posée par la poïétique de René Passeron : « Si l’art est exemplaire, illui faut dire en quoi. »De la rencontre entre les deux grands aspects précités, naît la thèse majeure de ce présenttravail. Celle-ci consiste à démontrer combien le malaise Lévi-Strauss n’est en fait que l’autre nom dumalaise postmoderne, sa forme paradigmatique. / Since the 50’s, Levi-Strauss anthropological work has enjoyed a huge success in the socialsciences as well as in the Arts. These were parallel until the ethnologist quickly refused every possiblealliances with modern arts. As a direct consequence of this brutal disavowal, the anthropologist'saesthetic thought is regularly pushed into conservatism, thus, the inception of a Lévi-strauss vexationwithin the plastic arts. It is upon this that this discussion will be based.On one hand, this work will use Lévi-Strauss's thought. Indeed, the author of theMythologiques can't be reduced to the image of an amateur uncomfortable with the radical side of theavant-garde's thought. We'll reopen the discussion about modern art in order to understand the roots ofthe aesthetic positioning of the anthropologist. The cultural point of view in the arts will be the centerof this work. The cultural entity of the western civilization is analyzed from the primal importance itgranted since the antiquity to the logos until its modern expression : the rational thought.On the other hand, this work is permitted by the levi-straussian way of thinking and elaboratesthe basis of a postmodernity freed from the « all is equal » problem. Many tools such as the culinarytriangle and the structural method will be employed in discussing this. They help in keeping the delicatebalance between the rational and the natural thought, Thus, this is an attempt to answer a questionraised in the poietics of René Passeron : « If art is an exemple, we must say in which way it is. »These two sides create the main part of this work which demonstrates how the Lévi-Straussvexation is actually the other name for the postmodern vexation. We could even say that it is itsparadigmatic form.

In my diploma thesis I focused on human rights in Islam from the universal and the culture comparative point of view. A goal of my work was to find out, whether it is possible to justify the human rights abuses under the terms of concept of cultural relativism in the Islamic civilisation. The thesis should answer a question if it is possible to apply the principles of cultural relativism in case of human rights abuses in Saudi Arabia. This was achieved by analyzing the most important international and regional tools for human rights protection. The thesis is divided into three chapters, which are dedicating to this issue.

The study examines SA‟s human rights diplomacy in Africa and the selected countries, namely Libya, Nigeria, the Sudan and Zimbabwe during the presidencies of Presidents Mandela and Mbeki. When SA decided to follow an ethics based foreign policy, especially in the area of human rights, it joined a number of countries who had adopted a similar approach such the United States of America, the Netherlands and Australia. These countries have an established history of human rights diplomacy which is supported by institutional and policy frameworks. The study argues that although both presidents were committed to a human rights oriented foreign policy, due to constraints that they faced in the continent human rights issues were not consistently and concertedly pursued by them, especially following SA‟s 1995 engagement with Nigeria during the term of the Sani Abacha government. These constraints led to a major shift in SA‟s human rights diplomacy. This shift entailed a move away from unilateral action to reliance on multilateral forums to deal with human rights challenges; the development of continental norms and standards, as well as strengthening continental structures; and conflict resolution and post-conflict reconstruction and development in Africa. This shift became evident in the content of Departmental strategic plans, and reporting both internally and externally to oversight structures such as Parliament. Hardly any proactive plans were developed to address human rights issues in any of the individual countries. Reporting to Parliament also focused on developments at a multilateral level both at the UN and AU with little coverage of human rights issues in individual countries. The use of multilateral bodies such as the SADC to address human rights issues became more pronounced, the Zimbabwean crisis being the case in point. Despite the merits of the collective approach, its value is diminished if it is undertaken to the exclusion of bilateral engagements by South African diplomats in specific countries or if gross human rights violations are not raised in multilateral bodies. Similarly, the significance of the normative framework and requisite structures cannot be doubted, but because the results of these initiatives are only realisable in the medium to long term, this approach needs to be buttressed by bilateral diplomatic engagements. During the period from 1994 to 2008, SA also engaged in a number of conflict resolution and post-conflict reconstruction and development initiatives. These interventions averted human rights violations by securing peace as well as facilitating the development of constitutional and related frameworks to ensure the protection of human rights in the affected states. In conclusion, with the exception of Nigeria, SA hardly intervened on its own to intercede on behalf of victims of civil and political rights violations in any of the four states covered by the study. Its approach undermined its commitment to promote and protect human rights in the African continent. / Dissertation (MA)--University of Pretoria, 2013. / gm2015 / Political Sciences / MA / Unrestricted

The main purpose of our study was to gain a deeper understanding of how culture influences the interpretation of ethical leadership by both leaders and followers in Zambia and Sweden. The study was conducted using an interpretative narrative inquiry with a small sample of ten participants (i.e. leaders and followers) selected using a purposive sampling method. The participants were drawn from six small and medium local authorities in Sweden (three medium size Kommuns) and Zambia (Two municipalities and one District Council). The empirical data was collected using semi-structured interview guides with interview sessions lasting 45 minutes on average. The data collected was transcribed and analyzed using narrative and thematic analysis. Based on this analysis, we came up with four main themes regarding the interpretation of ethical leadership by leaders and followers, and these are: Morality, Law, Humanity and Nature which constitute our Culture-Ethical Leadership interpretation model.   The empirical narratives demonstrated some similarities in the interpretation of ethical leadership between leaders and followers in Sweden and Zambia. The leaders and followers from both countries affiliated ethical leadership to morality, humanity, adherence to the law, and, caring and protecting nature. Our research also led us to conclude that there is a degree of variance in the interpretation of ethical leadership which relates to the differences in the cultural contexts. In Zambia, leaders and followers show high inclination to the law as being ethical which is reflected in Bello (2012)’s statement that failure to follow rules and regulations is a manifestation of unethical leadership while in Sweden, leaders and followers are inclined to high morality and humanity influenced by high levels of trust as narrated by our participants from Sweden. / <p>Alumbwe leza!</p>

No description available.

Background Involuntary family separation due to forced migration is a particular form of suffering to which contemporary methods of psychosocial support seem scarce. It has been shown to cause mental and physical impairments that are often misdiagnosed for pathologies. Migrants who endure such trauma may have prolonged feelings of ambivalence for resettling and impaired conditions for integration. Aim Based on such research and reports, this study attempts to find appropriate measures of inter-personal psychosocial support that may improve resilience and wellbeing to live under such conditions. While building upon Social Work ethics, it targets both professional and non-professional providers of psychosocial support.  Methodology Nine semi-structured interviews were conducted with informants from Afghanistan, Iraq, Eritrea, and Syria. All had resettled in Sweden and been separated from their families due to migrating. The interviews explored psychosocial measures that they had received and their own resources for coping. The data was then analysed through Thematic Analysis. Result The results are presented in three overarching themes. The first indicates that psychosocial support is an ambiguous term that was described in manners that contradicts a duality of professional and non-professional support. The two following themes describe support from the informants’ surrounding networks and their own attitudes and efforts of coping. These themes present a “map” of psychosocial needs that can orient support providers to suitable interventions. Discussion and conclusion The study concludes that psychosocial support for migrants in separation benefits of being looked upon from a holistic perspective of needs. Western dualities of professional and non-professional support are not the primary concern in such crises. The findings imply that providers of support do well in bridging the gap to others and collectively fill such necessities. Providing access to community, acknowledgment, and a sharing of the efforts to reunite are means to help the separated find purpose in seemingly purposeless suffering. Methods of coping are own ways to endure the distress of separation. Supporters may help to explore such strategies while remembering cultural variations of perspectives on stress and support.

This paper puts the issue of Czech-Polish relationships into a context of the intercultural communication. The culturological approach used for the analysis of the communication between cultures brings a new holistic view. Factors of close cultures, the impact of a conflict as well as the importance of intercultural competences are analysed. Based on the Czech-Polish case, barriers to the intercultural communication are specified and discussed. These barriers rise from language, stereotypes, information, religion and history. A question of comicality and prestige of a language not to say entire culture is articulated. The new Network Theory of Barriers is suggested which introduces a closely related networked set of above mentioned obstacles. New platforms for the intercultural dialogue are outlined that can bring a possibility to step out of the circle of misunderstanding. These platforms consist of improving language skills, international institutions and the Internet.