955 resultados para philosophy, philosophie, ethics, éthique, economics, économie, Microfinance
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This study seeks to analyze the relationship between values and economic practices in social actions developed by the Caritas Network northeastern in projects linked to the Solidarity Economy over the last decade. This link between economic values and practices is discussed in relation to both Weber (Economy and Society) and Simmel (The Philosophy of Money) with a treatment of the affinities between both the economic sphere and religious ethics and the forms of sociability that bring individuals into contact with the circulation of money. The research scope was comprised of businesses monitored by Caritas in four northeastern states (Pernambuco, Paraba, Alagoas and Rio Grande do Norte where we sought investigate the influence of ethical values, religious networks, and the economic practices of associations, groups and cooperatives. The field research took place over nine months with visits to local groups in their production areas, participation in trade fairs, training, exchanges, forums and regional meetings. Through this research we saw that money, the symbol and instrument of utilitarian reason, shapes individual behavior and socialization conditions since in business practices it is permeated by religious and ethical values when confronted by their experiences, values and neoliberal practices. The data and conclusions and relates to the overall research of the regional Caritas Network, the place it occupies in the Solidarity Economy and its influence on the sociability of business
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Fundao de Amparo Pesquisa do Estado de So Paulo (FAPESP)
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Ps-graduao em Histria - FCHS
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The current study is a piece from the original project entitled "Diagnosis of the Artistic Gymnastics Development Program in Brazil". Among others issues, the coaching philosophy of coaches who are developing gymnasts that may be representative of the national team was a matter of analysis. We interviewed 46 coaches from 29 sports institutions in Brazil. As data collection we used a semi-structured interview and for data treatment we adopted the content analysis method of Bardin (2010). We have found out that there is an inconsistent philosophical basis, and in many institutions this has been mixed up with the objectives of the training program or just doesn't exist. This fact needs consideration and criticism, but we know that the coaching philosophy is not developed during the coaching education courses.
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Die vorliegende Arbeit wurde durch die Erkenntnis motiviert, da die Theorie der Intentionalitt ohne eine Theorie der impliziten Intentionalitt unvollstndig ist. Die Anlage einer solchen Theorie grndet in der Annahme, da die impliziten ("ergnzenden oder "mit-bewuten") Erfahrungsinhalte Inhalte intentional wirksam sind: da sie zur "Konstitution" der intentionalen Objekte im Sinne vom Husserl und Gurwitsch beitragen. Die Bedingungen und Umstnde dieser Wirksamkeit herauszuarbeiten, ist das Hauptziel der vorliegenden Untersuchungen. Dazu wurde (1) eine phnomenologische Theorie des impliziten Inhalts kritisch expliziert, und (2) diese anhand einiger aktueller Anstze der analytischen Philosophie auf die Probe gestellt. Im phnomenologischen Teil der Arbeit wurden zuerst die methodologischen Voraussetzungen von Gurwitschs gestalttheoretischer Neuformulierung des Husserlschen Projekts unter Bercksichtigung der sogenannten Konstanzannahme kritisch untersucht. Weiterhin wurden Husserls Noema-Konzeption und seine Horizontlehre aus der Perspektive von Gurwitschs Feldtheorie des Bewutseins expliziert, und in der Folge Gurwitschs dreifache Gliederung des Bewutseinsfeldes das Koprsenz-Kohrenz-Relevanz-Schema um die phnomenologischen Begriffe "Potentialitt", "Typik" und "Motivation" erweitert. Die Beziehungen, die diesen Begriffen zugrunde liegen, erwiesen sich als "mehr denn blo kontigent, aber als weniger denn logisch oder notwendig" (Mulligan). An Beispielen aus der analytischen Philosphie der Wahrnehmung (Dretske, Peacocke, Dennett, Kelly) und der Sprache (Sperber, Wilson, Searle) wurde das phnomenologische Konzept des impliziten Inhalts kritisch beurteilt und weiterentwickelt. Hierbei wurde(n) unter anderem (1) der Zusammenhang zwischen dem phnomenologischen Begriff "vorprdikativer Inhalt" und dem analytischen Begriff "nichtkonzeptueller Inhalt" aufgezeigt und (2) Kriterien fr die Zuschreibung impliziter berzeugungen in den typischen Fllen der prdikativen Intentionalitt zusammengetragen und systematisiert.
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Entre les annes 1950 et 1980, merge une nouvelle forme de labyrinthe chez des romanciers europens comme Michel Butor, Alain Robbe-Grillet, Italo Calvino, Patrick Modiano et Alasdair Gray : un labyrinthe insaisissable et non cartographiable. Pour en rendre compte nous avons recours au modle du rhizome, issu de la philosophie de Gilles Deleuze et de Flix Guattari, aussi bien qu'au concept d'htrotopie de Michel Foucault. La spatialit de nos romans nous pousse prendre en compte galement les rcritures ironiques du mythe de Thse, Ariane, le Minotaure, Ddale. Les citations et les allusions au mythe nous font remarquer la distance d'avec le modle traditionnel et les effets de ce qu'on peut considrer comme un bricolage mythique , dans le cadre d'un regard ironique, parodique ou satirique. La reprsentation romanesque du labyrinthe accentue d'un ct l'absence d'un centre, et de l'autre ct l'ouverture extrme de cet espace qu'est la ville contemporaine. En mme temps, la prsence de nombreux espaces autres , les htrotopies de Foucault, dfinit l'garement des protagonistes des romans. Au fur et mesure que les crivains acquirent conscience des caractristiques labyrinthiques de ces espaces, celles-ci commencent informer l'uvre romanesque, crant ainsi un espace mtafictionnel. Entre les annes Cinquante et le dbut des annes Soixante-dix, les Nouveaux romanciers franais accentuent ainsi l'ide de pouvoir jouer avec les instruments de la fiction, pour exasprer l'absence d'un sens dans la ville comme dans la pratique de l'criture. Calvino reformule cette conception du roman, remarquant l'importance d'un sens, mme s'il est cach et difficile saisir. Pour cette raison, la fin de l'poque que nous analysons, des auteurs comme Modiano et Gray absorbent les techniques d'criture de ces prdcesseurs, en les faisant jouer avec la responsabilit thique de l'auteur.
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Microfinance is an initiative which seeks to address financial inclusion, micro-entrepreneurship, and poverty reduction without over burdening governments. However, the current sector of microfinance is still heavily dependent on the good will of donors. The over-reliance on donations is a feature which threatens the long term sustainability of microfinance. Much has been written about this reliance, but research to date hasnt empirically examined the effect of regulation as a mediator. This is a critical area of study because regulation directly affects Microfinance Institutions (MFI) innovation, and innovation is what shapes the future of microfinance. This thesis considers the role that regulation plays in affecting MFIs and their ability to innovate in products, services and long-term sustainability via access to capital. Interviews were undertaken with stakeholders in MFIs, NGOs, Self-Regulating Bodies, and Regulators in India, Pakistan, and Bangladesh. This thesis discusses findings from interviews in relation to regulatory measures regarding financial self-sustainability of MFIs. The conclusions of this thesis have implications for policy and inform the microfinance literature.
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Il presente lavoro di ricerca si propone di discutere il contributo che lanalisi dellevoluzione storica del pensiero politico occidentale e non occidentale riveste nel percorso intellettuale compiuto dai fondatori della teoria contemporanea dellapproccio delle capacit, fondata e sistematizzata nei suoi contorni speculativi a partire dagli anni Ottanta dal lavoro congiunto delleconomista indiano Amartya Sen e della filosofa dellUniversit di Chicago Martha Nussbaum. Ci si ripropone di dare conto del radicamento filosofico-politico del lavoro intellettuale di Amartya Sen, le cui concezioni economico-politiche non hanno mai rinunciato ad una profonda sensibilit di carattere etico, cos come dei principali filoni intorno ai quali si imbastita la versione nussbaumiana dellapproccio delle capacit a partire dalla sua ascendenza filosofica classica in cui assume una particolare primazia il sistema etico-politico di Aristotele. Il pensiero politico moderno, osservato sotto il prisma della riflessione sulla filosofia della formazione che per Sen e Nussbaum rappresenta la chiave di volta per la fioritura delle altre capacit individuali, si organizzer intorno a tre principali indirizzi teorici: lemergenza dei diritti positivi e sociali, il dibattito sulla natura della consociazione nellambito della dottrina contrattualista e la stessa discussione sui caratteri delle politiche formative. La sensibilit che Sen e Nussbaum mostrano nei confronti dellevoluzione del pensiero razionalista nel subcontinente che passa attraverso teorici antichi (Kautylia e Ashoka) e moderni (Gandhi e Tagore) segna il tentativo operato dai teorici dellapproccio delle capacit di contrastare concezioni politiche contemporanee fondate sul culturalismo e lessenzialismo nellinterpretare lo sviluppo delle tradizioni culturali umane (tra esse il multiculturalismo, il comunitarismo, il neorealismo politico e la teoria dei c.d. valori asiatici) attraverso la presa di coscienza di un corredo valoriale incentrato intorno al ragionamento rintracciabile (ancorch in maniera sporadica e parallela) altres nelle tradizioni culturali e politiche non occidentali.
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This paper critically examines the liberation theology of Jos Porfirio Miranda, as expressed in his Marx and the Bible (1971), with a focus on the central idea (and subtitle) of this work: the Critique of the Philosophy of Oppression. Mirandas critique is examined via certain key tropes such as power, justice, and freedom, both in the context of late twentieth-century Latin American society, and in the state of the post-Christian and post-Marxist world more generally, vis--vis contemporary liberal justice theory. Close examination of the potentialities, paradoxes and subtle evasions in Mirandas critique leads not to the conclusion that Miranda does not go far enough in his application of Christian principles to justice theory.
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This paper provides an analysis of the key term aidagara (betweenness) in the philosophical ethics of Watsuji Tetsur (1889-1960), in response to and in light of the recent movement in Japanese Buddhist studies known as Critical Buddhism. The Critical Buddhist call for a turn away from topical or intuitionist thinking and towards (properly Buddhist) critical thinking, while problematic in its bipolarity, raises the important issue of the place of reason versus intuition in Japanese Buddhist ethics. In this paper, a comparison of Watsujis ontological quest with that of Martin Heidegger (1889-1976), Watsujis primary Western source and foil, is followed by an evaluation of a corresponding search for an ontology of social existence undertaken by Tanabe Hajime (1885-1962). Ultimately, the philosophico-religious writings of Watsuji Tetsur allow for the return of aesthesis as a modality of social being that is truly dimensionalized, and thus falls prey neither to the verticality of topicalism nor the limiting objectivity of criticalism.
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While much of Aristotle's works are preserved in various volumes, two of his famous works are the Nichmachean Ethics and the Politics, both of which contain a rich compilation of ethical and political thought. In the Ethics, Aristotle describes a thorough understanding of ethical and intellectual virtue. By pursuing these virtues, Aristotle argues that a person can achieve a life of fulfilling happiness. The ideal polis as described in the Politics serves as a place where the virtuous life is attained in the best manner.Citizens who pursue virtue make the polis better, and the rulers that guide the polis ensure that the citizens have every opportunity to pursue the virtuous life. In this thesis, I see how relevant Aristotle's theory is by laying out the basic principles of the Ethics and the Politics and the connections between the two works. Indoing so, I found that Aristotle's ideal theory points out a significant flaw in our political system: the fact that we do not share a common moral conception such as the one concerned with the virtuous life as Aristotle proposes. This does not suggest thatAristotle's view was actualized during his time period, but that Aristotle conceives of an ideal life and an ideal polis that could be realized. Certainly there are issues with Aristotle's thesis concerning the inferiority of slaves and women. But what is morepoignant is the impracticality of instituting a shared common conception when today's political system permits various ideas about ethics and morality.
