A ipseidade na ética argumentativa de Paul Ricoeur é a referência básica da hermenêutica do si ao qual sempre retorna. Ela estabelece a constante mediação reflexiva em oposição à pretensa posição imediata do sujeito. A mesmidade do si tem como contrapartida o outro. Na comparação, a mesmidade é sinônimo de identidade-idem em oposição à ipseidade-ipse que inclui a alteridade. Esta inclusão questiona a capacidade do si construtivo da ética e, portanto, responsável jurídica e moralmente nas várias injunções do outro. O projeto ético de Ricoeur é compreensível a partir e dentro de sua peculiar metodologia que ele denomina de dialética entre a ética teleológica e a moral deontológica. Esta dialética se fundamenta na tríade do desejo, do dever e da sabedoria prática em recíproca atividade, privilegiando a dimensão teleológica do desejo da vida boa com o outro e para o outro em instituições justas. A ética argumentativa tem a função de dar conteúdo as duas dialéticas pela inclusão do outro no si mesmo sem o qual a reflexão sobre a ipseidade perderia o sentido. A sabedoria prática da ética e do julgamento moral em situação inclui a discussão porque o conflito é insuperável e determina o argumento para o consenso eventual. Nossa tese é a afirmação da capacidade do si mesmo atuar ações construtivas. Além da critica à ideologia e à utopia, Ricoeur fundamenta a dialética entre o princípio-esperança e o princípio de responsabilidade mediante a via utópica do futuro e a via realista da preocupação com o presente diante dos casos inéditos em que a vida e o ecossistema se associam. A imputação pessoal e coletiva desde o passado, no presente para o futuro é devida à responsabilidade. A ipseidade constrói o futuro no presente através de decisões éticas. / The ipseity in ethics argumentative of Paul Ricoeur is the basic reference of the hermeneutic of the selfhood that he always returns. She settles the constant reflexive mediation in the opposition supposed immediate position of the subject. The sameness of the selfhood has like counterpoint the other. In the comparison, it is a synonym of identity-ditto an opposition ipseity-ipse that it includes the others. This inclusion questions the capacity of the self to be ethical and, ergo responsible juridical and morals in the various junction of the other. The ethical project of Ricoeur is comprehensible from and inside his peculiar methodology that he nominates dialectics between the teleological ethics and the deontological moral. This dialectics settles the triad of desire, obligation and practical wisdom in reciprocal activity, privileging the teleological dimension of the desire goods life with the other and for other in fair institutions. The ethics argumentative has the function to give contents the two triads, through the inclusion of the other in selfhood without the reflection about ipseity would lose sense. The practical wisdom of the ethical and moral judgement in situation includes discussion because the conflict is insuperable and it determines the best argument for the eventual consensus. Our thesis is the affirmation capacitys of selfhood to actuate constructive actions. By critique on ideology and utopia Ricoeur bases the dialectics between the principlehope and the principle of responsibility through utopian way of future and realistic way of preoccupation with the present in front of the hard cases that life and the ecosystem are associated. The personal and collective ascription on the past, in the present towards the future is due to the moral responsibility. The selfhood constructs the future in the present by your ethics decisions. It deals about ethical capacity of selfhood.

This essay has the form of a scientific essay. It explores and reflects on the practical knowledge and the importance of reflection for managers in the social welfare. The starting point is stories from my own experience of various managerial assignments, which are discussed and tested with theories about different kind of knowledge. The essay describes a background and gives a context with the help of scientific studies on leadership and reflection. The central themes that are explored in the essay are wisdom, understanding, individual responsibility and reflection. The theories used are focusing on the type of knowledge that manifests itself in action. They origin from the philosophers Aristotle, Kjell S. Johannessen, John Dewey, Hans-Georg Gadamer, Ludwig Wittgenstein, Simone de Beauvoir and Donald Schön. This essay gives examples of how the practical knowledge that managers in welfare sector uses can be understood and how reflection is an important part and a prerequisite for the development of knowledge. / Den här uppsatsen har formen av en vetenskapliga essä. Den undersöker och reflekterar över den praktiska kunskapen samt vilken betydelse reflektion har hos chefer inom den sociala välfärden. Utgångspunkten är berättelser från min egen erfarenhet av olika chefsuppdrag, som diskuteras och prövas mot teorier om kunskapsformer. Essän ger en bakgrund och ett sammanhang genom forskningsstudier om ledarskap respektive reflektion. De centrala teman som utforskas är omdöme, förståelse, personligt ansvar och reflektion. Teorierna som används för diskussion och reflektion är sådana som fokuserar på den form av kunskap som visar sig i handling, huvudsakligen från filosoferna Aristoteles, Kjell S. Johannessen, John Dewey, Hans-Georg Gadamer, Ludwig Wittgenstein, Simone de Beauvoir och Donald Schön. Essän visar exempel på hur den praktiska kunskapen hos chefer i välfärden kan förstås och hur reflektion är ett betydelsefullt moment och en förutsättning för utveckling av kunskap.

This thesis is a feminist reading of the work of Henry Handel Richardson (1870-1946), which considers her four major novels: Maurice Guest (1908), The Getting of Wisdom (1910), The Fortunes of Richard Mahony (1930), and The Young Cosima (1939). It proposes that Richardson foregrounds the work of gender ideology in her novels, and that her work is also conscious about its own fictional procedures. This thesis argues that Richardson consciously examines the ideological aspect of narrative modes, such as naturalism, the Bildungsroman, and popular romance. Moreover, it illustrates her attempts to invent narrative strategies which subvert the conventional assumptions about gender inherent in those forms. ???Gender Ideology and Narrative Form??? draws on recent theoretical approaches to narrative, ideology, subjectivity, and dialogism, to argue that Richardson makes the ideological shaping of her stories most visible through manipulations of genre, plot, narrative voice, and point of view. Aspects of ideology examined include the Victorian and late-Victorian equation of masculinity with public rationality, mind, public achievement, and genius: and, on the other hand, the association of femininity with the body, passion, and private or domestic spaces. The thesis also considers some of the values and assumptions about gender implicit in nineteenth-century scientific thinking. Henry Handel Richardson has been viewed as a conservative writer, in both aesthetic and political terms. By contrast, I suggest that she resists the moral and representational codes of the realist or naturalist form, and that her uncompromising oppositional strategy achieves a number of radical results. It exposes and criticises the masculinist bias of certain representational methods; it offers new ways of representing female experience; and it insists that the private sphere must be treated also as a political space in which crucial power relationships are at work. My approach to Henry Handel Richardson???s fiction opens new ways to see her work as the product of a distinctive feminist consciousness.

千年以來，人類不斷遭遇各種疫病的侵襲，流行速度更勝戰火蔓延，影響整體人類重大，然而隨著醫學知識的進步與衛生環境的改善，許多傳染病已經受到控制乃至根絕，但是生活周遭仍然面臨諸多威脅生命健康的潛藏危機，如果稍有疏失或不慎，傳染病不僅對於人體造成傷害，甚至恐將危害社會、經濟和政治層面，而近年的SARS、H1N1等流行病毒皆造成全球恐慌。 防疫工作重點在於及早掌握疫情趨勢以利制定相關因應政策，目前各國對於傳染病的掌握主要透過層層監測系統與歷史平均，藉以判斷該年特定傳染病流行與散佈程度。這些方法受到各種人為與環境因素影響，導致推估疫情成效有限之外，同時所得資料無法直接反應未來疫情，因此導致各國相關單位逐漸嘗試其他預測方法。 近年應用預測市場機制預測疫情模式引起公衛領域的重視，相關學術期刊與著名雜誌相繼介紹此一新興模式，同時肯定其在預測傳染病方面的成效與貢獻，而美國和台灣政府部門先後透過此項機制改善現有防疫體系的不足。那麼，預測市場用以預測疫情的成效是否確實如同其在眾多領域取得的成效一樣出眾？鑑於前述問題，本研究分別透過質化與量化的方式發掘公衛、醫學或流病學等其他領域對於「傳染病預測市場」是否能夠成為有效的預測機制或是成為常規的參考方法，結果證實使用的疾管局人員與參與的專業醫事人員認為「傳染病預測市場」確實可以應用於我國疫情預測的層面，但是兩者意見具有程度的差異。 / For centuries, the spread of various diseases damage countless human beings, which surpass wars in the world. Those diseases not only endanger people’s life, but also invade the other dimensions, including society, economic and politics. With the advancement of medical knowledge and the improvement of public health, many infectious diseases have been brought under control and even eradicated. But humans still face and experience threats from pandemic viruses such as SARS and H1N1 constantly. Epidemic prevention work focuses on understanding the variation of situation as soon as possible. Then governments can set up suitable decisions and policies based on epidemic situation. Though the monitoring system and the historical average are the mainstream to control the trends of infections for related departments, scientists believe that the two methods are subject to humans and environmental factors. In other words, it is difficult to draw effective information and direct response of the future trends from present methods. And it leads to national units gradually try other epidemic forecasting methods. In recent years, using prediction markets to predict flu causes the attention of public health. Thus academic journals and well-known magazines not only introduce this application but approve its effectiveness and contribution in predicting infectious diseases. The departments of US and Taiwan have tried to improve the deficiencies of the existing prevention system through prediction markets. Is this application really as successful as PM in many issues and fields? To response the question, this research intends to through qualitative and quantitative ways respectively to explore the evaluations on Epidemic Prediction Markets behind public health, medical, epidemiology, etc. The result confirms that CDC staff and health workers identify the feasibility of Epidemic Prediction Markets, but with the degree of variation.

<p>The aim of this study has been to investigate, through the narratives of ex-perienced teachers, insights and strategies in the teaching of history in upper secondary school. Based on a flexible grounded theory, life history and theories of pedagogical content knowledge, seven experienced history teachers have been interviewed about their conceptions of history teaching.</p><p>Development of insights into history teaching and the formation of knowledge can be described as involving both a refinement of practice and more revolutionary turning points. These insights emphasize that good knowledge of the subject is central for legitimacy and creativity. History teaching in Sweden is described as increasingly international and contem-porary, and focussed on students’ learning from various points of view. Varied teaching is stressed with the teacher in centre and also being able to take the role of arranger. Of importance is also the handling of teaching in history as a foundation course as well as an advanced or specialized course.</p><p>Influences from other subjects have had a diverse impact at the same time as personal interests and experiences, as well as external influences, have been important for the development of strategies. History teachers’ teaching strategies may be described in terms of 1) multiperspectivity, where different points of view and interpretations of history are central; 2) narrative history, where through both major and minor stories, a chronological structure and animation of the subject of history are strived after; 3) social scientific history, which uses history to explain contemporary society through making comparisons and seeking general patterns; and 4) an eclectic strategy, which strives after varieties of an individualised teaching of history by allowing students to make their ways into history in diverse ways. The experienced history teachers’ narratives make evident how the subject of history can be transformed, they demonstrate different conceivable ways of teaching history and reveal its complexity.</p><p>The teachers’ narratives show how, through their strategies in interaction with their insights in history teaching, they have created an overview and structure in the complex reality of teaching history. The teachers’ insights and strategies constitute a practice based contribution to a more experience informed practice and research on the teaching of history.</p>

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While research concerning ethical competence in medical practice is frequent, ethical competence in health care management is less often studied. This thesis focuses ethical competence and its preconditions, particularly with regard to health care managers’ identification and handling conflicts of interest. Based on the empirical analysis it also discusses what kind of ethical competence health care managers need, and how this competence can be developed in the organization. The study is based in action theory and takes an organizational pedagogical point of departure. Qualitative, semi-structured interviews were carried out twice with ten health care managers in the Stockholm region. Data were analysed using a thematic, step-wise method. The analysis revealed several examples of conflicts of interest and different ways in which they were managed. The all-embracing conflict involved weighing and prioritizing patients’ needs, patient safety, and work environment against political and economical goals. In most cases the informants did not manage to strike a balance between professional ethics and business management. The dominance of purposive/instrumental rationality tended to inhibit the managers’ ethical competence. At the same time, as shown by the analysis, some of the managers were able to use ethical competence to pursue value/belief-oriented rationality in achieving such a balance. Of great importance for success are having rational emotions and an adequate ethical language, and organizing for the task of handling conflict of interests in order to support action and provide qualifying experiences to learn from in the work processes. But the political and administrative control system also needs to clearly articulate the ethical dimensions of the managers’ task, allocate resources, and ensure that support systems and evaluation focus not only on finances but also on the value-rational aspects.

This thesis is a critical discussion of political thinker Hannah Arendt’s moral thought, as developed in her works from EICHMANN IN JERUSALEM onwards. Arendt, I argue, sought to respond to the moral challenge she saw posed by the phenomenon of banal evildoing, as revealed in Nazi Germany. Banal evildoers are agents who, under circumstances in which their ordinary moral triggers and guides (conscience, moral habits and norms, the behavior of their peers, etc.) are subverted, commit evil despite having no evil intent. Such subversion of ordinary moral voices would appear to absolve these agents from moral responsibility for their acts, which led most commentators to reject claims to such subversion by Nazi collaborators. Arendt, who sees the phenomenon of banal evildoing as factually substantiated, set out to show that such agents possessed other mental capacities (namely, critical and speculative thinking, reflective judging, and free willing), more appropriate for moral decision-making, on which they could have relied even under Nazi conditions. It is for their disregard of such capacities that banal evildoers can be held morally responsible. In this thesis I critically engage with this Arendtian argument. I show how the Nazi subversion of German agents’ ordinary moral voices was achieved. I then exegetically explicate Arendt’s (unfinished) analysis of the above mental capacities and of their moral role. I then argue for the addition of the capacities of empathetic perception and practical wisdom to this understanding of moral performance. In the course of this analysis I show that in responding to this challenge, Arendt develops a powerful argument regarding the moral dangers of overreliance on mental shortcuts in decision-making, a strong argument regarding the interconnectedness between morality and humanness, and implicitly, a novel conception of selfhood that sees otherness as interrelated and interconnected with selfhood, such that concern for others is part of what constitutes, and therefore is inscribed into, care for the self. I end by critically assessing the applicability of Arendt’s moral analysis to more ordinary decisional circumstances than those of Nazi Germany, and the insight this analysis points to regarding the relationship between moral and political decision-making.

This thesis is a critical discussion of political thinker Hannah Arendt’s moral thought, as developed in her works from EICHMANN IN JERUSALEM onwards. Arendt, I argue, sought to respond to the moral challenge she saw posed by the phenomenon of banal evildoing, as revealed in Nazi Germany. Banal evildoers are agents who, under circumstances in which their ordinary moral triggers and guides (conscience, moral habits and norms, the behavior of their peers, etc.) are subverted, commit evil despite having no evil intent. Such subversion of ordinary moral voices would appear to absolve these agents from moral responsibility for their acts, which led most commentators to reject claims to such subversion by Nazi collaborators. Arendt, who sees the phenomenon of banal evildoing as factually substantiated, set out to show that such agents possessed other mental capacities (namely, critical and speculative thinking, reflective judging, and free willing), more appropriate for moral decision-making, on which they could have relied even under Nazi conditions. It is for their disregard of such capacities that banal evildoers can be held morally responsible. In this thesis I critically engage with this Arendtian argument. I show how the Nazi subversion of German agents’ ordinary moral voices was achieved. I then exegetically explicate Arendt’s (unfinished) analysis of the above mental capacities and of their moral role. I then argue for the addition of the capacities of empathetic perception and practical wisdom to this understanding of moral performance. In the course of this analysis I show that in responding to this challenge, Arendt develops a powerful argument regarding the moral dangers of overreliance on mental shortcuts in decision-making, a strong argument regarding the interconnectedness between morality and humanness, and implicitly, a novel conception of selfhood that sees otherness as interrelated and interconnected with selfhood, such that concern for others is part of what constitutes, and therefore is inscribed into, care for the self. I end by critically assessing the applicability of Arendt’s moral analysis to more ordinary decisional circumstances than those of Nazi Germany, and the insight this analysis points to regarding the relationship between moral and political decision-making.

本論文研究材料為佛教經典中與文殊菩薩相關論述的典籍，研究之主題為不二中道之義理思想，並就生命境界的提升與轉化為焦點，呈顯不二中道思想對生命問題的實踐。 佛教經典中與文殊菩薩有關的經典數量非常多，為了對文殊法門能整體地掌握，因此首先將大乘佛典中文殊菩薩的相關典籍及其同本異譯作全盤地整理，並且從中探究文殊菩薩在佛教經典中所扮演的角色。 文殊菩薩在大乘經典中出現得很早，他所顯現的身分也很特殊，一方面他是十地菩薩，另一方面他因為智慧第一而堪為諸佛之引導者，是過去、現在、未來諸佛之「佛母」，然而文殊菩薩又以「童真菩薩」的樣貌實踐菩薩道。另外，他也是菩提道上淳熟的修行者，能入聖道，能入出菩薩「正性離生」，並且已經決定不退墮。在禪定方面，他已久修三昧，是甚深三昧的實證者。再者，文殊菩薩身具超越二元對立的圓滿智慧，能「達無礙智慧彼岸」，具有「超越智慧的完成」，也是智與行融合的實踐者。 「文殊法門」的內容是以空義為基礎，以不二中道思想為主軸，意指為不落入於任何的極端，捨離二邊，又不執著於二邊，是一種不偏於任何一方的觀點或方法。「不二」是依於法性平等的原則而突破認知所形成的框架，進而讓每個生命體放捨因對立所造成分離、孤立、二元的主觀評價，以中道的角度面對各種問題，避免讓個體生命落入一般認知的苦樂、迷悟、生死、聖凡等二元對立中，超越「分別」所造成的侷限，並且朝向更廣闊的生命視野。 本文並藉由經典中的例示闡述不二法門的實踐面向，說明超越二元對立的中道思想可以在面對人、事、物時，提供另一種適切的行為態度，避免陷入極端的對立狀態。不二法門對於生命困頓的問題正好能提供更開闊的思維角度，因此阿闍世王有機會可以跳脫罪惡感的枷鎖；娼妓金色女能轉化生命中受到貪欲煩惱所困擾的瓶頸；惡魔波旬也有可能得以超越心靈「束縛」與「解脫」的兩邊。 文殊類經典中所提出的例示，正顯示著不二法門對各種不同社會階層的生命關懷，是具有普遍性及平等性。這種關懷表面上看來是針對經典中的人物，然而事實上這正是經典向讀經者傳達著對生命體的關懷，期望所有的生命個體面對生命困頓的境界時，能在有限與無限的掙扎中超脫，使生命的寬廣度更向上開拓。 / This thesis utilizes and explores the Mañjuśrī scriptures, which discuss the doctrine of “non-duality”, and which are associated with the concept of the “Middle Way”. It is the purpose of this thesis to explore “the dharma-door of non-duality” (advaya-dharma- paryāya / mukha). The method adopted by Mañjuśrī, especially so, the focus on the study of sentient beings practicing “non-duality” to overcome the difficulties in life, is central to this study. To fully comprehend the Mahāyāna scriptures which expound on the subject of Mañjuśrī, this thesis studies and compares many textual sources, including the sutra itself, which has been translated by different translators spanning many different periods of history. In the Mahāyāna scriptures, Mañjuśrī appears very early, and plays an important role in inspiring aspirant Buddhas and Bodhisattvas in cultivating the “Bodhi-Mind”. On one hand, Mañjuśrī plays the role of a Bodhisattva, and on the other hand, he is the supervisor of all Buddhas in the past, the present, and the future. As the embodiment of the perfection of wisdom, Mañjuśrī, out of great compassion, devotes himself to support and assist all sentient beings in overcoming obstacles, and does this systematically by preaching the doctrine of non-duality. The dharma-door of Mañjuśrī, non-duality, is a method of attaining the Middle Way, based on emptiness (wunyata). The Mañjuśrī scriptures elucidate the concept of the “Middle Way” by means of transforming erroneous dichotomous cognition into the cognitive state of non-duality. To illustrate the theme of practicing non-duality, I will give three concrete illustrations of how king Ajatawatru applied non-duality to solving the paradoxes of guilt and guiltlessness. For example, how did a prostitute make use of non-duality to transcend the conflicting natures of greed and purity, and how did the demon utilize the actuality of the “Middle Way” to overcome the contradiction between mental restraint and unrestrained conceptualization? In brief, this study examines the main idea of the Mañjuśrī scriptures depicting non-duality, which can help sentient beings free themselves from dilemma. In other words, the Mañjuśrī scriptures take non-duality as a guideline to concern all kind of living beings in different social conditions.