nÃo hà / O presente trabalho resulta de uma pesquisa de campo empreendida em Nova Jaguaribara-CE, cidade projetada e construÃda pelo Governo do Estado do Cearà como alternativa para reassentar a populaÃÃo deslocada de Jaguaribara (municÃpio histÃrico e com grande zona rural), devido à construÃÃo da Barragem do CastanhÃo. Busquei nessa investigaÃÃo compreender as representaÃÃes dos moradores sobre o modo de vida na cidade planejada, pois devido ao novo modelo, formas de sociabilidade diversas daquelas que os moradores estavam habituados passaram a existir. Diante do exposto, a intenÃÃo foi compreender como o modo de vida dos moradores foi alterado no contexto da nova configuraÃÃo urbana. Para descrever e analisar tal problemÃtica reuni dados qualitativos, colhidos por meio de entrevistas semi-estruturadas, gravadas com moradores locais; de conversas informais e de observaÃÃes registradas em diÃrio de campo. Analisei ainda, documentos oficiais do governo do Estado sobre o projeto da Barragem e da nova cidade, bem como recortes de jornais sobre o assunto. Nos relatos analisados està presente a percepÃÃo dos entrevistados acerca da cidade planejada, que oscila, entre elogios à estrutura ampla e moderna do espaÃo e a insatisfaÃÃo por terem que conviver com pessoas âde foraâ que transitam pela cidade. Outros entrevistados se referem a problemas, como: vizinhanÃa, sobrevivÃncia, limpeza urbana, estÃtica e distÃncia espacial. / This work results from a field research undertaken in Nova (New) Jaguaribara, a city designed and built by the state government of Cearà as an alternative to resettle the displaced population of Jaguaribara (a historic city with a large rural zone) due to the construction of The CastanhÃo Dam. This investigation sought to understand the representations of residents about the way of life in the planned city. This is because the new model has brought new forms of sociability, different from what the residents were accustomed. Given the above, the intention was to understand how the lifestyle of the residents has changed under the new urban configuration. To describe and analyze this problem, I gathered qualitative data collected through semi-structured interviews, recorded with local residents, informal conversations andobservations recorded in field journal. Also researched official documents of state government on the Dam project and the newcity as well as newspaper clippings on the subject. We can find in the reports analyzed the views of respondents about the planned city, ranging from praise to the large and modern structure, to dissatisfaction about having to live with "outsiders" that move around the city. Other respondents referred to problems such as: neighborhood, survival, urban sanitation, aesthetics and spatial distance.

The aim of this study is to increase understanding about addiction recovery. More specifically, we want to know what people who have had problems with alcohol and/or other drugs perceive as helpful and important for their recovery process and how we can understand this process. The study was conducted by means of qualitative semi-structured interviews with four people who have had alcohol and/or other drug problems. The analysis is based on a transtheoretical model of change from addictive behaviours, coping, interactionist theories and also a recovery perspective, inspired by research on recovery from mental illness . Main findings are that recovery from addiction can be understood as an individual process that takes place in a social context and can follow expected phases, although there are large individual differences in the process. Through the recovery process it has been of importance to the participants in the study to redefine themselves and their problems, get support from others, find ways to cope with their problems, get involved in meaningful activities and to expand their social roles. Internal and external processes that are not directly related to drug use also appear to be important for the recovery from addiction.

Thesis (M.A.)--Florida State University, 2003. / Advisor: Dr. Martin Kavka, Florida State University, College of Arts and Sciences, Dept. of Religion. Title and description from dissertation home page (viewed Apr. 7, 2004). Includes bibliographical references.

Lithuanian dumps’ waste pickers are poorly studied group in our population. Therefore in the dissertation presented research is the first study of waste pickers as a social group in Lithuania. The research, introduced in this work, was devoted to explore way of life of people working in Kariotiškės dump in the context of waste pickers mode of life. The paper reveals nature of waste picking as a social phenomenon, deals with the historical, economic and social context. On the grounds of visual ethnographic study, carried out in 2006-2008, empirically is reconstructed way of life of people working in Kariotiškės dump. It addresses the following issues: work and earnings, the daily life and household, leisure, social organization, health and mortality, adjustment to the closure of dump. Thesis discloses way of life links between people working in Kariotiškės dump and other countries waste pickers and concludes that both Lithuanian and other countries waste pickers’ way of life is not a random set of patterns of daily life, but an expression of a specific waste pickers’ subculture. / Lietuvos sąvartynuose dirbantys atliekų rinkėjai yra menkai tyrinėta mūsų visuomenės grupė. Tad šioje disertacijoje pristatomas tyrimas yra pirmas atliekų rinkėjų kaip visuomenės grupės tyrimas Lietuvoje. Disertacijoje pristatomu tyrimu buvo siekiama ištirti Kariotiškių sąvartyne dirbančių žmonių gyvenimo būdą atliekų rinkėjų gyvensenos kontekste. Darbe atskleidžiama atliekų rinkimo kaip socialinio fenomeno prigimtis, aptariamas istorinis, ekonominis ir socialinis jo kontekstas. 2006-2008 m. atlikto vizualinės etnografijos tyrimo pagrindu empiriškai rekonstruojama Kariotiškių sąvartyne dirbančių žmonių gyvensena. Nagrinėjami tokie jos aspektai: darbas ir uždarbis, kasdienis gyvenimas ir buitis, laisvalaikis, socialinė organizacija, sveikata ir mirtingumas, prisitaikymas prie sąvartyno uždarymo. Disertacijoje atskleidžiamos Kariotiškių sąvartyne dirbančių žmonių ir kitų šalių atliekų rinkėjų gyvensenos sąsajos ir prieinama išvados, kad tiek Lietuvos, tiek kitų šalių atliekų rinkėjų gyvensena yra ne atsitiktinis kasdienio gyvenimo įpročių rinkinys, o specifinės atliekų rinkėjų subkultūros raiška.

Thesis (M.C.S.)--Regent College, Vancouver, B.C., 1998. / Abstract and vita. Includes bibliographical references (leaves 225-239).

Thesis (D. Min.)--McCormick Theological Seminary, 1999. / Includes bibliographical references.

No description available.

At its core, this book represents an attempt to outline and clarify a concept of ‘wisdom’. Building upon an established tradition of ‘philosophy as a way of life’ the discussion focuses on an understanding of a model of philosophy which sets a union of the virtues as its ultimate goal (finding models of non-ethical and primarily academic philosophy to be lacking). Aristotle’s practical wisdom and Plato’s humble, human wisdom are found to be complimentary in certain key respects and useful (in conjunction) in describing the nature of this ‘wisdom’ as a state of moral expertise and broad insight (an understanding of, and action according to, that which is most important). An account is given of the kind of moderate moral realism which is able to account for the ‘moral facts’ which are necessary to render this sort of moral knowledge viable. This moderate realism is founded upon a similarly moderate or compromising epistemology which will itself constitute a recurring theme of this ‘wisdom’. Moving from this metaethical and epistemological fuondation, some account is given of the sort of practical means by which this moral knowledge might be arrived at with the suggestion that traditional analytic and cogitative practices must be combined with far more anthropological ‘living-with’ practices in order that this moral learning can be plausible. Further to this suggestion of an amalgam of philosophy and anthropology, an effort is made to describe the sense in which aesthetic and ethical insight converge in this process of recognising moral knowledge and that, as such, ‘true philosophy’ must also allow for artistic (particularly narrative and poetic) methods. Having made a case for the practice of philosophy to move substantially away from its conventional means, the latter half of the book sets out a specific model of ‘living-with philosophy’ in an attempt to demonstrate this novel model of philosophy and the more detailed nature of wisdom. This ‘case study’ takes the shape of living-with other living things and the stories and lessons which have unfolded through the author’s own life with the non-human world. Due to the fundamental (practically, emotionally and conceptually fundamental) and particularly varied nature of living with (by and through) non-human life, organic vegetable gardening is taken as a good (if not the best) means of realising this process of moral learning. This discussion focuses upon the way in which close living with non-human life can and should highlight the manner in which various virtues which are fundamental to a union of virtue can appear to be in conflict (particularly what might be called ‘compassion’ and ‘prudence’). Ultimately an attempt is made to describe the way in which these conflicts can and should be found to be complimentary to the realisation of wisdom through a subtle, complex but intuitive process of balancing. The book concludes with an examination of this act of balancing, particularly ‘in the face of death’, and the way in which it is commensurate with moods and attitudes of quietness, poignancy and good humour. It is found that wisdom, the union of virtues, is more than the sum of its parts, that it is characterised particularly by these kinds of attitude (echoing the moderation and humility explored at the outset).

À l’appui des Caractères de la Bruyère, nous ouvrons à nouveau une question laissée en suspens par les études qui ont été menées autour de « la philosophie comme manière de vivre ». Cette question concerne la nouvelle relation entre la parole et l’action qui se serait établie à partir des XVIe et le XVIIe siècles en Occident. Au travers des différentes hypothèses proposées, nous avons choisi d’étudier le rôle qu’y a joué la parole de type machiavélien ou la logique de la domination. À la fois mode d’accès à la connaissance, mode de constitution de soi et rapport à la politeia, cette logique en laquelle s’est inscrit progressivement le savoir moderne nous détourne d’un accès au texte de la Bruyère pouvant libérer tout son potentiel de réformation éthique – sa psychagogie. Pour accéder à ce potentiel, il nous faut tour à tour prendre distance avec la logique de la domination et renouer avec cet autre rapport au langage qu’elle n’a cessé par ailleurs de discréditer, à savoir ce rapport d’origine socratique que relaient les différentes productions philosophiques de l’Antiquité auxquelles se réfèrent les Caractères. Aussi, devrons-nous réévaluer objectivement les postulats anthropologiques qui sont autant de motifs éthiques qui innervent la pensée politique et sociologique moderne et qui configurent le foyer de notre expérience politique actuelle. / By having recourse to La Bruyère’s Characters, this work aims at reassessing a question that has been let aside by scholarly studies dedicated to « the philosophy as a way of life ». This question deals with the new relation between speech and action which is believed to have occurred in the 16th-17th centuries in the West. Through different hypotheses, we have chosen to examine the role played by the Machiavellian type of speech, or the logic of the domination. Being at the same time a way to access knowledge, a mode of self-constitution and a relationship to politeia, this logic is the place where the Modern knowledge gradually falls within and also turns us away from an access to La Bruyère’s text that can release its potential of ethical reformation – its psychagogy. In order to gain access to this potential, we have in turns to distance ourselves from the discursive logic of domination and to renew with this other relation to language, to oneself and to politeia that this logic constantly brings into disrepute, in other words to this Socrastic relation to be found in the philosophical production of the Antiquity to which the Characters refer to.

Cette recherche doctorale se propose d’interroger la valeur généalogique que Michel Foucault attribue au christianisme en se focalisant sur la problématique de la subjectivité et notamment sur la forme de vie comme enjeu de la constitution de la subjectivité. Pour ce faire elle est structurée sur la base des trois domaines généalogiques ou axes constitutifs des « foyers d’expérience » tels que Foucault lui-même les conçoit dans ses dernières recherches. Ainsi la première partie de ce travail est consacrée au problème de la vérité, notamment en ce qui concerne les formes de véridiction ; la seconde partie se concentre sur l’analyse du pouvoir ou plus précisément sur les techniques gouvernementales ; et finalement, la troisième partie se focalise sur les formes de subjectivation ou les pratiques de soi. La description et l’analyse de ces trois axes à la lumière du corpus foucaldien actuellement publié ainsi que des textes inédits comme Les aveux de la chair permettra d’envisager les réponses à deux questions centrales liées au diagnostic du présent qui traverse toute l’entreprise philosophique foucaldienne : quelle est le rôle historique du christianisme dans la configuration des formes actuelles d’assujettissement ? Peut-on trouver à l’intérieur du christianisme des phénomènes qui nous permettent de résister à ces formes d’assujettissement ? / This dissertation investigates the genealogical value that Michel Foucault assigns to Christianity focusing on the configuration of subjectivity, particularly on the way of life as a main domain in which subjectivity is constituted. More precisely, the dissertation is structured by following the three genealogical domains or constitutive areas of “focal points of experience” in Foucault’s last works. The first part tackles the problem of truth, in particular for what concerns the forms of veridiction; the second part focuses on the analysis of the forms of power, or more exactly, the techniques of governmentality; the last part approaches the forms of subjectivation or the practices of self. Based on available Foucauldian corpus and unpublished material –especially the Confessions of the Flesh (Les aveux de la chair) – the description and analysis of these three domains aim to answer two fundamental questions related to the Foucauldian diagnosis of the present: What is the historical role of Christianity in the configuration of the current forms of subjection? Are there any Christian phenomena according to which we could resist to those forms of subjection?