Analisou-se a fala de uma monitora presente nas atividades de Educação Ambiental desenvolvidas durante uma trilha monitorada realizada no Parque Municipal Vila dos Remédios, da cidade de São Paulo. A partir da análise da referida fala, buscou-se, como objetivo central da pesquisa, propor um modelo de Transposição Didática para o Saber Ecológico produzido no parque e identificar as características do Saber Ecológico ensinado nas atividades de Educação Ambiental, bem como suas possíveis relações com valores e práticas sociais. A análise do material foi conduzida por meio de uma abordagem qualitativa, com uso de alguns elementos provenientes da metodologia da análise do conteúdo. Como resultado da pesquisa, foi delineada uma proposta de diagrama de transposição didática do saber ecológico, considerando as especificidades do contexto de um parque municipal, como também as bases teóricas fornecidas pelo modelo KVP, assumindo o saber ecológico como o saber resultante da interação entre o Saber Sábio da Ciência Ecológica e o Saber oriundo do Ecologismo. A análise das características do Saber Ecológico ensinado no parque mostrou a priorização de conteúdos factuais e conceituais, sendo identificada, também, a presença de conteúdos procedimentais e atitudinais. Os conceitos identificados mostraram pouco vínculo com o ecologismo e uma relação direta com o saber da Ciência Ecológica, mostrando-se diretamente associados aos sistemas naturais presentes no parque, enquanto que os conteúdos procedimentais e atitudinais mostraram uma estreita relação com o ecologismo. A tendência preservacionista dos conteúdos atitudinais do saber ecológico ensinado reflete o caráter preservacionista do próprio parque, expressando uma formação ambiental direcionada à relação entre os visitantes e o parque. Analisando-se as relações entre o saber ecológico ensinado e os valores e práticas sociais ensinadas, observa-se uma relação mais próxima dos valores ensinados em relação ao saber orirundo do ecologismo e a dimensão atitudinal do saber ecológico, enquanto que as práticas sociais refletem uma relação negativa entre o homem e o ambiente, baseada numa visão antropocêntrica de ambiente. / The speeches given by the monitor in the Environmental Education activities during a specific guided trail in the Vila dos Remédios Municipal Park, in the city of São Paulo were thoroughly analyzed as part of this thesis. Given the data provided in these speeches, the main goal of this research is to propose a Didatic Transposition model for the Ecology Wisdom that was developed in the park and to identify the characteristics of the Ecology Wisdom that was taught in the activities of Environmental Education, as well as the potential relationships with social values and practices. The analysis of the material that was collected was based on a qualitative approach with the usage of selected elements directly from the content analysis methodology. As a result of the research, a proposal of the ecology wisdom didactic transposition diagram was prepared which considered: the specificities of a municipal park context, the theoretical basis supplied by the KVP model, the fact that the ecology wisdom results from the interaction between the Ecology Science Wisdom and the Ecologist Wisdom. The analysis of the material that was collected was based on a qualitative approach with the usage of selected elements directly from the content analysis methodology. The concepts that were identified have shown little relationship to the ecologism and a more direct relationship to the Ecology Science wisdom, so that they were thoroughly associated with the natural systems that were present in the park. The procedural and attitudinal contents, however, have shown little relevance to ecologism. The preservationist tendency of attitudinal contents of the ecology wisdom that was taught reflects the preservationist characteristics of the park itself. This clearly shows an environmental concern that is directed to the relationship between the visitors and the park. By analyzing the relationships between the ecology wisdom, the values and social practices that were taught, it can be observed that a closer relationship exists with regards to the values that were taught in relation to the wisdom that derives from the ecologism and the attitudinal dimension of the ecology wisdom. This is valid as long as the social practices reflect a negative relationship between man and the environment, based upon an anthropocentric view of the environment.

Esta tese consiste numa interpretação da relação da eudemonologia e da filosofia prática com a ética desinteressada, com o pessimismo metafísico e com o ascetismo em Schopenhauer. Para tanto, o presente estudo assume a ótica da caracterologia schopenhaueriana e apresenta uma tentativa de resposta para a questão de como seria possível acomodar, por exemplo, uma arte de ser feliz diante de um pessimismo radical. Trata-se, sobretudo, de uma leitura da natureza da ética e do pessimismo quando estes são tomados sob o ponto de vista empírico-prático. Afinal, se Schopenhauer reconheceu na negação espontânea da vontade a única via de redenção do mundo intrinsecamente egoísta e doloroso, ele também se deteve numa teoria da felicidade em termos de sabedoria de vida e de prudência. Para tratar da questão, este trabalho i) empreende uma análise pormenorizada da noção de caráter (Charakter), tal como este se faz presente nas principais fases de produção do pensador - tanto a partir das obras publicadas, quanto dos manuscritos póstumos -, ii) enfatiza a preocupação do filósofo em estabelecer um desvio da metafísica para abordar sua eudemonologia frente à perspectiva superior de sua metafísica, e iii) defende que as esferas empírica e metafísica desta filosofia, apesar de apresentarem propósitos diversos, são suplementares. As distinções entre o que denomino de grande ética e de pequena ética e entre o que denomino de pessimismo metafísico e pessimismo pragmático - novidade propriamente dita deste estudo - permitiriam entender esta suplementaridade. Em ambas as diferenciações, a noção de caráter proporciona uma peculiar sutura entre as perspectivas metafísica (filosofia teorética) e empírica (filosofia prático-pragmática) deste pensamento: se os conceitos de caráter inteligível e de caráter empírico são centrais sob o viés metafísico da ética da compaixão e do ascetismo (tratados nos capítulos 1 e 2), a noção de caráter adquirido é fulcral na esfera da sabedoria de vida e da filosofia prática (tratada nos capítulos 3 e 4). Da mesma forma, se as ideias de negação imediata da vontade, de rompimento com a ilusão dos fenômenos e de supressão do caráter (Aufhebung des Charakters) compõem a esfera da metafísica da ética, as noções de ética da melhoria (bessernde Ethik), de motivações mediatas, de educação do intelecto (ativo), de ponderação (Überlegung) e de moral do como se (Als-Ob) configuram a dimensão empírica desta mesma ética. Pelo reconhecimento dessas duas perspectivas de consideração da ação e da existência humanas, o pensamento schopenhaueriano não se reduziria, ao contrário do que a doxografia e a historiografia geralmente apresentam, a um pessimismo metafísico e quietista; ou, no âmbito da ética, à radicalidade de uma ordem de salvação acessível a poucos. Isso, tão pouco, admitiria uma passagem do pessimismo a um otimismo, mas permitiria a constatação de uma face do pessimismo que não se restringe aos extremos de afirmação ou de negação da vontade. / This thesis consists of an interpretation of the relationship between eudemonology and practical philosophy with uninterested ethics, with metaphysical pessimism and asceticism in Schopenhauer. Therefore, this study takes the Schopenhauerian perspective of characterology and presents a tentative answer to the question of how it could be possible to accommodate\", for example, an \"art of being happy\" before a radical pessimism. Its about, above all, a reading of the nature of ethics and pessimism when they are taken from the practical-empiric point of view. After all, if Schopenhauer recognized in spontaneous denial of the will the only way of redemption of the inherently selfish and hurtful world, he also stopped himself in a theory of happiness in terms of wisdom of life and prudence. To address the issue, this paper i) undertakes a detailed analysis of the notion of character (Charakter), as it is present in the main stage production of the thinker - both from published works, and the posthumous manuscripts -, ii) emphasizes the philosophers concern in establishing a \"metaphysics deviation\" to address theireudemonology front their top perspective metaphysics, and iii) argues that the empirical and metaphysical spheres of this philosophy, despite having different purposes, are supplementary. The distinctions between what I call great ethics and small ethics and between metaphysical pessimism and pragmatic pessimism - novelty of this study itself - would permit understanding this supplementarity. In both differentiations, the notion of character provides a peculiar suture between the metaphysical perspective (theoretical philosophy) and empirical perspective (practical-pragmatic philosophy) this thought: if the concepts of intelligible character and empirical character are central under the ethics of compassion and asceticism metaphysical bias (covered in Chapters 1 and 2), the notion of acquired character is essential in the sphere of life wisdom and practical philosophy (addressed in Chapters 3 and 4). Likewise, if the ideas of immediate denial of the will, disruption of the illusion of phenomena and character suppression (Aufhebung des Charakters) make up the sphere of ethical metaphysics, the notions of \"ethical improvement\" (bessernde Ethik), mediate motivations, education of the intellect (active), deliberation (Überlegung) and the \"as if\" moral (Als-Ob) configure the empirical dimension of this same ethic. By recognizing these two perspectives of human action and existence consideration, the Schopenhauer thought wouldnt reduce, on the contrary to what the doxography and the historiography generally present, to a metaphysical and quietist pessimism; or, in the ethics scope, to the radical \"order of salvation\" accessible to few. That would barely admit a passage from pessimism to \"optimism\", but would allow the finding of a \"side\" of pessimism that is not restricted to the extremes of affirmation or denial of the will.

Preface -- A note to the reader -- A word about wisdom essentials -- Wisdom is best : think and live wisely -- Make insight your priority -- Buy wisdom, education and insight -- Good things come out of wisdom -- Wisdom's cry and call to everyone -- Intelligence outranks muscles -- Don't assume you know it -- Your face mirrors your heart -- Finding wisdom has much gain -- A warning against a life of crime -- Favor : how to obtain favor for successful living -- Speak out for justice -- Walk with the wise -- A whack on the heads of fools -- One who knows much says little -- If you quit listening -- Warning against adultery -- Warning against foolish acts -- The value of hard work -- The king's protocol -- Children listen to your father -- Wisdom and foolishness throw a party -- A honest life is worth it -- Fear of God expands your life -- The path of a good leader -- Manage your energy, attention and time -- Do your best : prepare for the worst -- Thirty sterling principles to live by -- Without good direction people lose their way -- A God-shaped life -- Sift and weigh every word -- Everything has a place and a purpose -- The right words at the right time -- Fools recycle silliness -- Hodge-podge of wise principles -- Four mysteries -- Four intolerables -- Four dignitaries -- Fall small wonders -- A good wife -- Start with God -- Learn it by heart -- The final word. "At the core of your being you truly want an enriching and fulfilling life. There are many ways to experience a good life. Wisdom Essentials for Successful Living is designed to help you find the right way to experience a good life. Wisdom Essentials for Successful Living is written so that we'll all know how to live well and right. It is written so that we will understand what life means and where it's going. It is essentially a manual for living, for learning what's right and just and fair. It is a practical book for everyday people stumbling through life. It will teach the inexperienced the ropes and hopefully give young people a grasp on reality. There is something in this book for everyone. There's something in the manual for seasoned men and women. There is still a thing or two for the experienced to learn. There is fresh insight broken down in simplicity to probe and penetrate the rhymes and seasons of your life..." / https://dc.etsu.edu/etsu_books/1092/thumbnail.jpg

This book explores the vision of cultivating a year-round system of renewal and positioning of your mind to think thoughts of wisdom. / https://dc.etsu.edu/etsu_books/1105/thumbnail.jpg

The purpose of this study was to determine if practical wisdom can be recognized as one factor that may be attributed to the success of individuals sitting in the position of superintendent in a school district. Practical wisdom is defined as something developed over time through experiences and knowledge. It guides decision making on moral and practical issues. The changing political climate coupled with increased accountability and the increased rate at which superintendents have been retiring, have created the necessity to identify some factors that contribute to a superintendent’s success. This study provides an assessment of practical wisdom in a single case study analyzed through this research of a female superintendent in a medium sized school district.

Background: The way in which corporate managers interpret, reason and evaluate uncertainties and constant changes, and how they take advantage of their experiences and wisdom can make a big difference for the long term survival of their companies. The requirements for efficiency and flexibility have increased in many ways, especially concerning the workforce needed and its degree of competency. In Sweden, employee recruiting industry has grown concurrently with the changes in the Swedish economy. Purpose: The purpose is to better understand the recruiting industry by performing a theoretical evaluation from a cognitive perspective. Delimitation: We intended to study the cognitive characteristics of the Swedish recruitment industry. Our conclusions therefore cannot be considered a "theory" regarding any industry, foreign or domestic, butmust rather be seen as a further development or an idea of how to augment the understanding for a certain industry. Result: The converged cognitive structure of the companies grows in dialogue and interaction with the surrounding world. An industry with a shared belief system consisting of clear patterns in argumentation and ways of thinking which outline the business concept, is established. It is difficult to determine how deep and constant the wisdom, or the collected knowledge, maturity and learning of experiences in the recruitment industry is because of its short period of existence.

The overall aim of this thesis is twofold: first, to develop and validate questionnaires that could be used for investigating relationships between perceptions of conscience, moral sensitivity and burnout and second, to describe patterns of self-comfort used to ease stress and illuminate meanings of living with a troubled conscience. The thesis comprises five studies and is based on both quantitative and qualitative data. In study I, a questionnaire was constructed to assess perceptions of conscience; the Perceptions of Conscience Questionnaire (PCQ). This 15 item-questionnaire was distributed to 444 care providers. Statistical analyses of responses showed sufficient distribution and a stable six factor solution congruent with reviewed literature. The six factors were labelled: ‘the voice of authority’, ‘warning signal’, ‘demanding sensitivity’, ‘asset’, ‘burden’ and ‘depending on culture’. The findings suggest that the PCQ is a valid questionnaire. The aim of study II was further development of an existing questionnaire assessing care providers’ moral sensitivity, enabling its use in various care contexts. The revised nine-item questionnaire, the Moral Sensitivity Questionnaire Revised version (MSQ-R), was distributed to 278 care providers with various professional backgrounds. Statistical analyses of responses showed sufficient distribution and a three-factor solution congruent with reviewed literature. The three factors were labelled: ‘sense of moral burden’, ‘sense of moral strength,’ and ‘sense of moral responsibility.’ The findings suggest that MSQ-R is valid for use in various healthcare contexts. In study III, the PCQ, the MSQ-R and the Maslach Burnout Inventory (MBI) were distributed to a population of psychiatric care providers (n=101) to investigate relationships between perceptions of conscience and moral sensitivity and levels of burnout. The hierarchical cluster analysis shows two clusters with Pearson’s r >.50. Cluster A comprising items such as: being sensitive, interpreting and following the voice of conscience that warns us against hurting other or ourselves and developing as human beings was labelled ‘experiencing a sense of moral integrity’. Cluster B comprising items such as: feeling inadequate, doing more than one has strengths for, feeling always responsible, having difficulties to deal with wearing feelings, perceiving that conscience gives wrong signals and express social values, having to deaden one’ conscience, were all related to scores of the MBI subscales emotional exhaustion (EE) and depersonalisation (DP). Cluster B was labelled ‘experiencing a burdening accountability’. The results show that levels of ‘experiencing a burdening accountability’ are closely related to levels of being at risk of burnout. The aim of study IV was to describe patterns of self-comforting measures used to ease stress. The written accounts of 168 care providers and healthcare students were analysed by means of qualitative content analysis. The findings disclose two dimensions: an ability to use early learned measures to take care of oneself (ingression) and an ability to feel intimately related to life, other human beings and universe or God (transcendence). The findings provide valuable knowledge about self-comfort as a coping strategy. The aim of study V was to illuminate meanings of living with a troubled conscience. Ten psychiatric care providers, respondents of study III with various perceptions of conscience were interviewed. The interviews were interpreted using a phenomenological - hermeneutical method. The findings show that one meaning of living with a troubled conscience is being confronted with inadequacy and struggling to view oneself as ‘good enough.’ The comprehensive understanding indicates that inadequacy, both one’s own and that of organization one represents, infuse feelings of shame rather than feelings of guilt. Shame concerns one’s identity and need of reconciliation. Conclusions: The results reveal two ways of encountering a troubled conscience. One is being unable to interpret the ethical demand from a troubled conscience. This is indicated by connections between levels of moral burden and levels of burnout. The other way is being able to interpret the ethical demand and using one’s troubled conscience to develop practical wisdom. This means facing shame of feeling inadequate, reconciling images of the ideal self and self-contempt, and becoming realistic about what one can do. In this process comfort seems to be a mediator of reconciliation.

In this thesis I argue in favour of student-oriented education for China based on the educational philosophy of Alfred North Whitehead. Whiteheads educational thought, while Western in origin, has a strong appeal for Chinese educators because of its openness to other cultural traditions.<p> My own experience as a student and teacher, coupled with a general review of the history of education in China, shows how education is, and has been, exclusively defined by students success in exams. This approach, which I refer to as test-oriented education, is problematical because, by overemphasizing students performance in exams, it abstracts learning from their experience. The result is that learning becomes boring and useless to most students, and they do not see the relevance of education to life.<p> In contrast, Whitehead proposes that education be based on students rich experience and that its aim should be their full self-development as beings imbued with body, mind and spirit. I refer to this approach as student-oriented education, and I believe it would provide more humane, well-rounded, and culturally appropriate forms of learning to Chinese students. More specifically, Whiteheads protest against inert ideas underlines the importance of two key concepts in education, namely the interest of students and the usefulness of knowledge. Second, his conception of learning, or the rhythm of education, works as a guide in making education interesting and useful. Third, his account of technical education helps to restore a balance between abstraction and concreteness, precision and romance, discipline and freedom, education and life, and his insights on arts and aesthetic appreciation strengthen the life of the spirit by directing students attention to the value and beauty in their lives. Finally, his advocacy of a balanced education enables a balanced development of students by paying equal attention to their bodily feelings, spiritual cultivation, and intellectual capabilities. In this manner, education can evoke into life wisdom and beauty which otherwise would remain lost in the past.

This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.

Introduction: From the start-up, the Internet has allowed easier, cheaper and more widespread communication between different parties. New ways in conducting business have emerged thanks to the Internet, such as Crowdsourcing. Crowdsourcing makes an open call to a group of peers, where the peers contribute to a final product. However, motivating these peers could be troublesome. Thus, there is a question in how to engage a crowd to participate in Crowdsourcing in order to create some sort of exchange to strive for a mutually beneficial relationship that makes the crowd willing to participate in Crowdsourcing. Purpose: The purpose of this study is to find how different motivating factors affect Participation in explicit Crowdsourcing. Methods: The design of the research conducted in this thesis was a quantitative survey that investigated motivating factors for the members of the company Company X. The survey was sent out threw Company X own site to their members and there were 82 complete answers collected. However, only 73 questionnaires were analyzable due to previous participation. The results gathered from the survey were analyzed with the help of seven hypotheses. Results: Monetary Awards, the Challenge of Problem Solving, and Peer Pressure were found to have a positive effect on Participation. Attention, Recognition, and the Ability of completing a Problem Solving process indicated that there are tendencies of a positive relationship with Participation, but it was not possible to draw any conclusions from these concepts. The results also indicated that having a Competition, or competitive environment could have a negative effect on Participation. Conclusion: The results show that there are some major differences between the results from studies dealing with implicit Crowdsourcing and innovation contests. The general nature of an explicit Crowdsourcing community is speculated to be more friendly and helpful than an implicit Crowdsourcing platform due to the necessary collaboration of explicit Crowdsourcing. Monetary incentives might be what draws the eye of a member in the beginning - although this is not tested -, and this is also one factor that might be motivating people the most in an explicit Crowdsourcing community. Nevertheless, the factors that could have effects on Participation in explicit Crowdsourcing were Monetary Awards, Ability, Competition, and Peer Pressure.