Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-02-23T19:27:20Z No. of bitstreams: 1 joseaugustorentocardoso.pdf: 889641 bytes, checksum: ebe0383632afaa60cde72f6bea8b0229 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-03-03T13:23:30Z (GMT) No. of bitstreams: 1 joseaugustorentocardoso.pdf: 889641 bytes, checksum: ebe0383632afaa60cde72f6bea8b0229 (MD5) / Made available in DSpace on 2016-03-03T13:23:30Z (GMT). No. of bitstreams: 1 joseaugustorentocardoso.pdf: 889641 bytes, checksum: ebe0383632afaa60cde72f6bea8b0229 (MD5) Previous issue date: 2014-02-26 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente trabalho de psicologia teórica trata-se de um estudo crítico do conceito de virtude na Psicologia Positiva. Definida como movimento por alguns e como um novo campo por outros, a Psicologia Positiva reúne sob um mesmo “guarda-chuva” diversos estudos, passados e presentes, de várias áreas da Psicologia, como a Psicologia da Personalidade, a Psicologia Social, a Psicologia do Desenvolvimento e a Psicologia Moral. No presente trabalho, a mesma é compreendida como uma perspectiva e um movimento dentro da Psicologia, institucionalizada a partir do fim do século XX, tendo como principal promotor o ex-presidente da APA (American Psychological Association), Martin Seligman. A Psicologia Positiva declarou como interesse três pilares: o estudo das experiências subjetivas positivas, o estudo dos traços positivos e o estudo das instituições positivas. No que diz respeito ao estudo dos traços individuais positivos são encontradas duas grandes classificações: a das virtudes, forças do caráter e temas situacionais e, os talentos e pontos fortes. Nesse contexto, a preocupação da Psicologia Positiva volta-se para um tema antes restrito principalmente a Ética: o estudo do bom caráter. Esse trabalho voltar-se-á principalmente para o estudo crítico das virtudes e forças do caráter na teoria da Psicologia Positiva. Primeiramente foi realizada uma investigação do tratamento filosófico ao conceito de virtude, buscando delimitar as principais concepções sobre este. Identificaram-se quatro principais teses que não se excluem, mas encontram representantes particulares: a virtude como excelência, a virtude como hábito, a virtude como força e a virtude no sentimentalismo moral. Também foi apresentada uma proposta a luz do Personalismo de Dietrich Von Hildebrand, apresentando uma relação entre virtude e atitude. Em seguida realizou-se uma descrição do estudo das virtudes e forças do caráter na Psicologia Positiva. A análise crítica conclui quatro coisas: A primeira diz respeito a uma dificuldade na definição de virtude pela Psicologia Positiva. Tal fato pode ter sua origem na delimitação da pesquisa realizada pela mesma, preocupando-se com listas de virtudes ao invés de aprofundar mais criticamente nas diferentes concepções de virtudes. A segunda é que a definição de forças do caráter aproxima-se muito mais das definições filosóficas de virtude, principalmente da definição Aristotélica - tal fato fica claro quando são apresentados os critérios para definir se um traço positivo é uma força do caráter - enquanto a definição de virtude aproxima-se muito mais da concepção de valor. A terceira diz respeito a uma maior clarificação na relação das forças do caráter com as referidas virtudes no seio da teoria. Os estudos não deixam claro como determinadas forças se correlacionam com determinada virtude. A quarta seria a relação entre virtude, traço de personalidade e atitude, embora a Psicologia Positiva afirme que as forças do caráter são traços positivos, acredita-se que uma melhor concepção seria a dos mesmos como atitudes desde a perspectiva da Psicologia Social. Por fim, conclui-se também pontuando os méritos da Psicologia Positiva ao relembrar à Psicologia da importância do estudo do caráter e seu desenvolvimento desde uma perspectiva da Ética Clássica, estreitando a relação Psicologia e Filosofia. / This present work of theoretical psychology is a critical study of the concept of virtue in Positive Psychology. Defined as a movement by some and as a new field by other, Positive Psychology brings together under " umbrella " several studies, past and present, from various areas of psychology, such as Personality Psychology, Social Psychology, Psychology Development and Moral Psychology. In the present work, it is understood as a perspective and movement within psychology, institutionalized from the late twentieth century, the main promoter former president of the APA (American Psychological Association ), Martin Seligman. Positive Psychology declared interest three pillars: the study of positive subjective experiences, the study of positive traits and the study of positive institutions. With regard to the study of positive individual traits are found two major classifications: the virtues, strength of character and situational themes and talents and strengths . In this context, the concern of Positive Psychology turns into a theme previously restricted mainly Ethics : the study of good character . This work shall turn mainly to the critical study of the virtues and strength of character in the theory of Positive Psychology. First an investigation of the philosophical treatment of the concept of virtue was performed, searching to delimit the main conceptions about this. We identified four main theses which are not mutually exclusive , but individuals are represented: virtue as excellence, virtue as a habit, virtue as strength and virtue in moral sentimentalism. A proposal was also presented the light of Personalism of Dietrich von Hildebrand, showing a relationship between virtue and attitude. Then took place a description of the study of the virtues and strengths of character in Positive Psychology. The review concludes four things: The first relates to a difficulty in defining virtue by Positive Psychology. This may have its origin in the delimitation of the research conducted by the same , worrying with lists of virtues rather than delve more critically the different conceptions of virtue. The second is that the definition of strength of character is much closer to the philosophical definitions of virtue, especially the Aristotelian definition - this fact becomes clear when we present the criteria for defining a positive trait is a strength of character - while the definition virtue is much closer to the design value. The third concerns a clarification in respect of the strengths of nature with these virtues within the theory. The studies do not make clear how certain strengths correlate with particular virtue. The fourth is the relationship between virtue, personality traits and attitude, although the Positive Psychology states that forces are positive character traits, it is believed that a better design would be the same as attitudes from the perspective of social psychology. Finally, we conclude also pointing out the merits of Positive Psychology to remind the importance of studying psychology and character development from a perspective of Classical Ethics , Philosophy and Psychology deepening relationship.

L’année 1401 marque un tournant dans la carrière littéraire de Christine de Pizan. Son engagement dans la querelle sur Le Roman de la Rose n’est pas anodin. En affrontant les représentants du premier humanisme français, l’écrivaine réfute le discours misogyne véhiculé par Jean de Meun. Opposant Dante à Jean de Meun, elle critique un usage de la glose qui ne relève pas d’une intention d’auteur clairement définie et se livre à une réflexion sur la question de l’interprétation des textes littéraires. Sa défense morale des femmes, dans Le débat sur le Roman de la Rose et Le livre de la Cité des dames révèle un engagement profond dans la politique de son époque. En prenant position en faveur de la régente Isabeau de Bavière, Christine développe un discours sur les vertus, destiné aux lecteurs désireux d’illustrer les qualités qui aident à bien gouverner. L’Epistre Othea et Le livre de l’advision Cristine illustrent l’importance de la glose, à même de guider le lecteur dans la construction du sens. S’inscrivant dans le sillage de Nicole Oresme et de Thomas d’Aquin, Christine propose une réflexion claire sur les vertus intellectuelles et morales qui permet de comprendre et de retrouver le sens de la justice à une époque où les nombreuses crises de folie de Charles VI mettent l’équilibre du royaume en péril. Le livre du chemin de long estude, Le livre des fais et bonnes meurs du sage roy Charles V, Le livre de l’advision Cristine , Le livre du corps de policie, Le livre de la Mutacion de Fortune développent une poétique de la justice qui devient une solution possible à l’instabilité politique. / The year 1401 marked a turning point in the literary career of Christine de Pizan. Her interventions in the debate about the Roman de la Rose were not harmless. In confronting the representatives of the first wave of French humanism, Christine sought to refute the misogynist discourse proposed by Jean de Meun. In contrasting Jean de Meun with Dante, she criticizes Jean de Meun’s recurrent and unfulfilled promise of a gloss which mystifies authorial intention, and in so doing initiates a new reflection on how literary texts should be interpreted. Her moral defense of women during the debate on the Roman de la Rose and The Book of the City of Ladies also reveals a profound involvement in the politics of her age. As part of her taking a clear position in favour of the regency of Isabeau de Bavière during her husband’s periods of mental illness, Christine developed a particular discourse on the virtues aimed at illustrating for interested readers those qualities necessary for good government. L’Epistre Othea and Le livre de l’advision Christine illustrate the importance of a genuine gloss, particularly in guiding readers toward elucidating the sense of a text. Her reflections here follow in the wake of the works of Thomas Aquinas and Nicole Oresme and propose an unambiguous meditation on the intellectual and moral virtues which is designed to aid readers to discover and to understand better the meaning of justice in an age during which the period’s of Charles VI’s mental illusion endangered the stability of the kingdom. Le livre du chemin de long estude, Le livre des fais et bonnes meurs du sage roy Charles V, Le livre de l’advision Cristine , Le livre du corps de policie, Le livre de la Mutacion de Fortune all elaborate a poetics of justice which Christine proposes as a possible solution to the political instability of her time.

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This thesis has served to accomplish several objectives. First, a foundation was laid for the consideration of ethical factors in an engineering context. This was done by first establishing the need for ethical judgement in the engineering disciplines. A summary of several significant classical ethical theories followed, providing several tools with which to evaluate decisions that have ethical implications. Finally, the conclusion was made that the best framework for making ethical decisions is found in the application of the virtues espoused by the gospel of Jesus Christ.

In Book VI of the Nicomachean Ethics Aristotle makes the assumption that there are five states of the soul through which we interact with truth. He continues Book VI with a discussion of his intended meaning of each of these states of the soul. In this study the relevant discussions on each state are extracted from the text to enable a clearer understanding of these states, as Aristotle presents them. Subsequently, the role of each state is studied in the context of the entire Nicomachean Ethics. The primary focus is directed at a clearer understanding of Aristotle’s proposed intellectual virtues, and on their respective roles in the ethical life. Simultaneously, the ethical life that Aristotle presents, and its ultimate end eudaimonia, or happiness, are approached from this perspective. Aristotle argues that reason is the distinguishing feature of humans, and that man’s excellence must include the excellent use of this capacity. This study investigates how Aristotle proposes that the rational intellect should reach its completion, and comes to the conclusion that true mastery of the intellect can only result from the cooperation of the five states of the rational soul. It becomes evident that each state of the soul has a different nature and function, and that through directed cooperation they do not compete with one another, but are mutually enhanced. However, Aristotle repeatedly emphasises the importance of extending thought into action. This makes Aristotle’s ethical theory so attractive: he manages to consolidate his theorizing with the value of experienced reality. This is his essential key to happiness, which is experienced both in perception and in action. By approaching the Nicomachean Ethics from the perspective of the five states of the rational soul, an appreciation is acquired for the fine balance by which action and reason may combine to result in man’s fulfilment of his highest potential. It is in this balance that one finds the secret to eudaimonia. / Dissertation (MA)--University of Pretoria, 2011. / Ancient Languages / unrestricted

In my work I have researched the phenomenon of the virtues in education, their importance and their influence on the development of children's character. I inquire into the foundation of The education in the virtues, from the philosophical principles and traditions, what was based on and what it is based on nowadays. I study the manner of it's anchoring in the Framework of Education Programme for Elementary Education and I am interested in educational institutions and subjects in the Czech Republic which deal with this field. I state these educational institutions and subjects, which have education in virtues included as an integrated educational program. Many of these institutions have found inspiration from abroad, that's why I include findings from foreign countries. KEYWORDS Virtues, self development, ethics, education, values, family, school

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<p>The significance of the role of virtues in guiding people’s behaviours has been extensively discussed in the ethics literature. In leadership research, however, the concept of virtues has not been systematically examined. In this thesis, I propose two concepts, leader virtues and virtuous leadership, positioning the former as antecedent to the latter. I then identify six cardinal leader virtues (i.e., courage, temperance, justice, prudence, humanity and truthfulness) and develop an 18-item scale to measure them. Furthermore, I propose and empirically test a virtues-based model of leadership. Based on a sample of 230 leader-follower dyads, I found that virtuous leadership associates positively with followers’ perceptions of ethical leadership and leader effectiveness, and with follower ethical behaviours and in-role and extra-role performance as evaluated by leaders. Moreover, virtuous leadership positively predicts leader and follower self-reported happiness and life satisfaction. A discussion of the limitations to this research, applied implications of my findings, and future research directions conclude this thesis.</p> / Doctor of Business Administration (DBA)

Researchers of historic voice pedagogy texts have generally focused their objectives towards reviewing the recommendations of historic voice teachers pertaining to the physiological, acoustical, and musical elements of training singers; however, researchers have given less attention to the evidence of humanistic pedagogical elements presented by historic teachers of voice. This study aims to examine historic resources of vocal pedagogy for qualitative data representing exemplification of or advocacy for character strengths for voice teachers. Additionally, this study explores practical applications of character strengths within the context of the modern applied voice studio. In this context, character strengths are defined as the positive attributes of a personality that influence how a person thinks, feels, and behaves. In this document, historic pedagogical resources (N = 80) represent works published between 1811 and 1975. Using the scientifically validated VIA (Values-in-Action) Classification of Strengths, the relevant data extracted from these resources were categorized first into six virtues – wisdom, courage, humanity, justice, temperance, and transcendence. These data were further divided into the subcategories of character strengths based on descriptions located in seminal resources in character strengths research.

Thesis (MA)--University of Stellenbosch, 2001. / ENGLISH ABSTRACT: This thesis seeks to evaluate MacIntyre's claim that recourse to the tradition of virtue ethics in the Aristotelian-Thomist sense is the only viable intellectual option, given the alleged demise of the so-called"Enlightenment Project". It raises a twofold question: First, is it coherent to argue that MacIntyre's reappropriation of an ancient moral tradition is possible? Does such a claim duly reckon with the conditions under which meaningful forms are understood? The first claim being defended is that MacIntyre does not sufficiently respect Gadamer's conditions under which understanding occurs. It is also argued that MacIntyre does not provide coherent conditions for rationally choosing between traditions in order to possibly vindicate them. As such, MacIntyre's re-appropriating of the Aristotelian tradition in moral theory is not coherent and convincing. Secondly, does the dichotomy of "Nietzsche versus Aristotle" represent the only viable alternatives for us in our efforts to continue the enterprise of moral theorising? The second claim being defended is that the dichotomy is not a coherent way of moral theorising. The third claim being defended is that Gadamer represents a viable alternative to the ultimatum in that his thought provides the possibility of a more coherent way of moral theorising than MacIntyre's. / AFRIKAANSE OPSOMMING: Hierdie tesis stel ten doel die evaluasie van MacIntyre se standpunt dat die deugde-etiek van die Aristoteliaanse-Thomistiestradisie die enigste blywende opsie is, aangesiendie sogenaamde"Verligtingsprojek" misluk het. Die tesis stel twee kernvrae aan die orde: Eerstens, is dit sinvol om te argumenteer dat MacIntyre se appropriasie van bogenoemde etiese tradisie moontlik is? Verleen so n aanspraak genoegsame waarde aan die kondisies waaronder sindraers verstaan word? Die eerste standpunt wat verdedig word, is dat MacIntyre nie genoeg ag slaan op Gadamer se opvatting oor die kondisies vir verstaan nie. Daar word verder ook geargumenteer dat MacIntyre nie koherente kondisies aandui vir 'n keuse tussen tradisies nie en as sodanig ondermyn dit die koherensie van sy werk. MacIntyre se appropriasie van die Aristoteliaanse tradisie in morele teorie is dus nie koherent of oortuigend nie. Tweedens, is die dichotomie van "Nietzsche of Aristoteles" die enigste moontlike alternatief vir die voortgaande studie van morele teorie? Die tweede aanspraak wat verdedig word, is dat die dichotomie nie 'n koherente wyse van morele argumentasie is nie. Die derde aanspraak wat verdedig word is dat Gadamer 'n werkbare alternatief verskaf vir die dichotomie. Sy denke voorsien 'n meer koherente wyse om met morele teorie om te gaan as die een wat MacIntyre verskaf.