Suchergebnisse

Objective: To describe the educational profile of adolescents who experienced parenting. Method: It is a descriptive study with quantitative approach developed between 2008 and 2009, with 204 adolescents, of both sexes who experienced parenting. The data collecting took place from a questionnaire referring to social and demographic variables and was organized and tabulated using the software EPI-INFO 6.04. Results: The age average was between 17 and 19 years old, 80% of adolescents did not attend school and 58,3% had not finished primary school, the reasons were due to their jobs and pregnancy. Conclusion: The adolescents have demonstrated low schooling due to conciliation of parenting and studies. It is evident the necessity of new ways of orientating these adolescents to return and/or keep educational activities as an example of human dignity for themselves and their children.

The present text has as objective not only to define the concepts of "moral", "ethics" and "aesthetics of existence", in the periods studied by Michel Foucault, but also to capture their significant differences, in view of the orientation towards the possibility of an ethical-political in and of the present time. Such arche-genealogical studies of Classical Greece (4th century BC), of the Greco-Roman period (1st and 2nd century AD) and of Christianity (3rd and 4th centuries AD), show that these concepts maintain their mark, by the use of techniques aimed at achieving temperance and an increasing and detailed care of itself. The stylization of life gained forms of the most varied in this historical process, based on practices that sometimes approached the moral attitude of the ethical attitude. This flexibility of the uses of concepts, consequently of historical and cultural practices, brings in Foucault the opening of thought in the search for a political attitude towards acts, thoughts and freedom.

One of the main concerns of Ludwig Wittgenstein, already present from his first observations is the autonomy of his own thought. Our objective in this text is to indicate some methodological aspects of the diagnosis and criticism that the Viennese philosopher operates in relation to the Western philosophical tradition with a view to obtaining safe and peaceful results in the controversial universe of philosophy. To do so, we will indicate the importance of recovering the role that the philosophical tradition plays for its own thought, as well as the importance of becoming aware that the main difficulty of philosophy is to be faced with concepts without preconceptions. In addition, we will emphasize the need to overcome human difficulties like that of the will showing in the philosophy of Wittgenstein the presence of the destructive activity of inherited vices, adornments and idols as well as their importance for the investigation of the linguistic conditions of thinking itself.

The mainstream view of the twentieth century suggests that the Scottish philosopher and economist Adam Smith made a tout court defense of individualism and the pure rational calculation of economics. However, we consider this to be a biased interpretation that ignores an integrated reading of his books, The Theory of Moral Sentiments (1759) and Wealth of Nations (1776), which hinder a global view of his thinking. In opposition to this dominant view, we propose, as the central objective of this article, the conciliation between Smith's classical liberalism and his sentimental ethics, based on the notion of human dignity, present in the recognition of the other as an equal. If this hypothesis is confirmed, we will defend the thesis of sympathetic liberalism in Adam Smith's philosophical system. For this, we will analyze the feeling of Smithian sympathy and its interference in interpersonal relationships, then, the device of moral justification of impartiality as a promoter of fairness behavior. Finally, we will argue that the intertwining of these two elements of Smithian sentimental ethics in public space engenders a notion of human dignity compatible with his liberalism, insofar as it respects individual freedoms while fostering the progress of commercial societies. For such, we will make use of the work Theory of Moral Sentimentalism by Adam Smith and the article Sympathetic Liberalism: Recent Work on Adam Smith by Stephen Darwall.

Due to the importance of the theory of values, elaborated by Max Scheler, this article aims to describe the essence and originality of the moral foundation, showing the absolute nature inherent to it, to erect an ethics of absolute moral values. This done, we will find, in fact, axiological foundations capable of showing the principles that permeate and make the basis of people's ethical and moral life full of value and meaning, within the responsive and responsible causality of their actions and decisions that emanate from this human capacity and, that is latent in its essence.

In the Critique of practical reason, Kant develops the foundation of moral law in its objective and subjective aspects. After claiming that it is plausible to postulate the determination of will only through pure reason, it was necessary for the philosopher to demonstrate how it becomes conscious and acceptable to the moral agent. In this step, he examines the feeling of pleasure and displeasure, to which he associates, at first, the humiliation of the will given to the satisfaction of the senses, so that in the subject emerges a new quality of feeling, respect, also called moral sentiment. The same strategy is found in the third critique, where the constraint, this time, acts on the imagination, unable to encompass the sublime immensity with the help of understanding. The displeasure that comes from it leads to the recognition of reason as a higher faculty and, from it, to the pleasure that comes from the conscience of the moral law as a higher destination. To consider the way in which the subjective assimilates the moral law, here it is intended to think it under the hypothesis of being it, rather, through embarrassment and displeasure, not only founded on the freedom, but also on the humiliation of presumption. The argument follows Kant's works on ethics, beginning with the Groundwork of the Metaphysics of Morals, then follows the path of the second to the third criticism. In this journey, we intend to examine the place that the feeling of pleasure occupies in the a priori foundation of the moral law, whether in the analytical of practical reason or in the analytical of the beautiful and the sublime.

After seating the objective foundation of the moral law in the practical pure reason, Immanuel Kant investigates the subjective foundation and it introduces the feeling. Of product of the reason the moral law will be examined as effect on the vitality, in a dialectics of displeasing and pleasure, of which the moral feeling appears. The presente article seeks to problematize this aspecto f the ethics of the philosopher to the light of the Critic of judgement end of the relationship between beginning of the pleasure beginning of the reality in of Sigmund Freud. When putting in subject the relationship among pleasure feeling and moral in the thinkers, it is investigated in the philosopher would not be in subject the discovery of the interns of the moral law.

In this article we intend to analyze the relationship between science and values from the philosophy of Hans Jonas. It starts with an analysis of the change identified by the author with regard to the new status of knowledge in modernity, which gives rise to the so-called technobioscience, born from the articulation between knowing and doing, in view of a new power. It is about showing how the old formulation of knowledge as contemplation gave way to the utilitarian idea of knowledge as exploration, although in such a version, the claim of neutrality and absolute freedom is maintained, characteristic of the old moral island represented by knowledge pre-modern. Jonas argues in favor of an articulation of technobioscience with ethics, in order to provide the values capable of guiding knowing, doing and power in technological civilization.

This paper aims to present the ethical thinking of Simone de Beauvoir as it is exposed in her book 'Pour une morale de l'ambiguité'. In this book, the author retakes her understanding of the human existence given in her previous text, 'Pyrrhus et Cinéas', unfolding better her analysis and presenting an ambiguous ethical principle as universal and singular at the same time from which an ethics consistent with human existence would be outlined. Thus, we will seek to characterize properly how Simone de Beauvoir understands this ethics of ambiguity, fundamentally from the comprehension of the affirmation that "to will oneself moral and to will oneself free are one and the same decision".

The impediment of individuals affected by mental illness at risk of suicide is well justified. But the impediment to rational suicide is complicated by the conflict between defending life and defending autonomy, as illustrated by the various philosophical approaches to the ethical dimension of suicide. In this article we argue that, insofar as punctual in nature and limited in scope, paternalistic intervention of the autonomous individual is also justified. To do so, we will use the distinction between shallow and deep autonomy, as well as complicating factors from recent medical literature: the question of ambivalence and the cry for help model. We will also pay special attention to the ethical implications of new strategies for risk detection that use artificial intelligence applied to social network databases like Facebook. Although preliminary evidence suggests these are effective tools, their lack of transparency, regulation and consent puts civil liberties and rights at risk.

This study aims to present the problem of moral action and normativity in Being and Time from the interpretation of Steven Crowell, expressed in the text Consciousness and Reason: Heidegger and the Fields of Intentionality [2007], in which he questions Tugendhat's interpretation exposed in the 1999 text "Wir sind nicht fest verdrahtet": Heideggers "Man" und die Tiefendimensionen der Gründe.

Toponymy is the discipline that studies the place names, or the names of places and is linked to lexicology, the science that can be defined as the scientific study of the lexicon. The aim of this study is to identify the role of culture and identity in the naming process places. We will support in addressing the Cultural Geography and Humanistic to understand, in more depth, the conceptual notion of place. The appointment of the places is directly related to the modus vivendi of human groups, and cultural factors and identity are essential in this process. As theoretical-methodological course, we will use the authors: Dick (1990, 1990a),Andradee Bastiane (2012), Holzer (2003) e Tuan (1979, 2012).

Este trabalho aponta alguns aspectos teóricos sobre a questão da leitura e seus desdobramentos e, por conseguinte, sobre os aspectos relacionados à constituição do leitor também nas condições da surdez. Do mesmo modo, destaca questões do letramento e as implicações desse processo na constituição do leitor Surdo, também através de narrativas de sujeitos adultos (com pouca influência da oralização e relativa proficiência na leitura do Português, no presente) sobre seus movimentos de formação, configurados na noção de espaço e tempo construídos pela memória dos mesmos.

The fundamental aim of this article is to show that Kant's ethics contains essential theoretical elements that allow a discussion on the dignity of the human person. The guiding theoretical framework of our approach is the metaphysics of morals Grounds. An important aspect of this reflection is related to the second formulation of the categorical imperative which is possible to extract fundamental ethical implications for a reflection on the human being and his dignity. The article is structured around two times. First, an approach to the powers that shape the conception of subjectivity in Kant. Then an exhibition on the most relevant aspects of Kantian ethics. It will be then that the second formula of duty and the kingdom of ends notion will constitute an interesting reading key for a reflection on the dignity of the human person.