Thematische Bibliographien / Morale existentialiste

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  2. Dissertationen
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Auswahl der wissenschaftlichen Literatur zum Thema „Morale existentialiste“

Autor: Grafiati
Veröffentlicht am 21. Dezember 2024

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Zeitschriftenartikel zum Thema "Morale existentialiste"

1

Howells, Christina, und Terry Keefe. „French Existentialist Fiction: Changing Moral Perspectives“. Modern Language Review 83, Nr. 2 (April 1988): 461. http://dx.doi.org/10.2307/3731739.

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2

Ібрагімов, Михайло. „Sports morale in post-existentialist concept of ‘sociocultural phenomenon’“. Theory and Methods of Physical Education and Sports, Nr. 4 (30.10.2013): 91–98. http://dx.doi.org/10.32652/tmfvs.2013.4.91-98.

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3

Salamun, Kurt. „Moral Implications of Karl Jaspers' Existentialism“. Philosophy and Phenomenological Research 49, Nr. 2 (Dezember 1988): 317. http://dx.doi.org/10.2307/2107979.

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4

Tutuianu, Iulia. „Consideration about moral accomplishment: a necessity in today’s world“. Journal of Education Culture and Society 6, Nr. 2 (01.01.2020): 83–89. http://dx.doi.org/10.15503/jecs20152.83.89.

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Unlike in the atheist existentialism, the Christian one finds the individual in palpable situations, seen as opportunities in the process of personal accomplishment. The existentialism is not a quietude philosophy, but it asks for permanent effort. The religious man has a meaning, a purpose, The Encounter with Absolute, his entire life being part of Propedeutica. He replaces the anguish with hope, with the joy of being closed to God which occurs in each moment when we are aware that we follow our destiny.
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CRUICKSHANK, J. „Review. French Existentialist Fiction: Changing Moral Perspectives. Keefe, Terry“. French Studies 41, Nr. 2 (01.04.1987): 238. http://dx.doi.org/10.1093/fs/41.2.238-a.

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6

Ariwidodo, Eko, und Nasrulloh. „Pendidikan Humanisme Jean-Paul Sartre“. Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 10, Nr. 2 (30.12.2022): 233–49. http://dx.doi.org/10.36052/andragogi.v10i2.303.

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Humans are involved in creating themselves and the world through concrete choices and actions, thereby assigning value to those choices and actions. Humans, as etre pour soi can transcendence. Man is not to facticity, to the way of being etre en soi. Sartre on this basis, emphasized existentialism as humanism. Existentialism is not an evil or arbitrary freedom, so it is necessary to explain why existentialism and education are two things that are significantly very influential in the world of contemporary learning. The study in this article uses a distinctive method related to a school of philosophy, namely existentialism. Existentialism is a philosophical method that emphasizes individual existence and individual freedom. This school of thought developed rapidly and influenced many writers, especially in the twentieth century. The most prominent characteristic of existentialism is the emergence of human awareness of himself. A theory of the search for self-meaning that every human being asks about his existence. Awareness and personal responsibility are essential issues in human life. It is related to efforts to realize human life as authentic or genuine. Awareness and personal responsibility are related to human attitudes and actions in filling the space of freedom they have, including education. Attitudes and actions taken by every human being do not stand in a space. It must be accounted for against actual human values, for the duties that are the obligations and expectations of others. Awareness and responsibility are human characteristics. Every human being in his heart owns consciousness, so that awareness is generally related to morals in the future, commonly called moral awareness. Moral awareness is often also called the inner voice; it becomes the primary presupposition of human moral action in education. In line with this, every human being has the right. It is also obliged to live according to what has been realized as an obligation and responsibility. Morally, every human being must decide for himself what to do, especially in the field of education, as well as educators.
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Formanová, Josefína. „Selhání základem morálních teorií?“ Filosofický časopis 72, Nr. 3 (September 2024): 499–510. http://dx.doi.org/10.46854/fc.2024.3r.499.

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This article is dedicated to the book Reframing Ethics through Dialectics: A New Understanding of the Moral Good by Michael Steinmann, who argues that the dialec tical inconsistency of moral theories, to which he refers to as “failure,” founds the ontological status of moral principles. Individual moral failure, on the other hand, is reduced to an epistemic error. Against the background of Lisa Tessman’s moral skepticism, Søren Kierkegaard’s moral existentialism, and Georg Simmel’s moral psy chologism, the author of this article shows that by overlooking the significance of in dividual moral failure, Steinmann’s “metaethical failure” loses its dialectical meaning.
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Anov, Atanas. „Is There a Moral Intention to Reproduce Someone Else?“ Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (09.09.2021): 24. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.06.

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"Moral intentions could be used as criteria for actions. In medical practice, moral intentions take an interesting form when the problem is related to post-mortem reproduction. This paper will attempt to 1) interpret the problem of intentions from principalist perspective in medical ethics; 2) relate the problem of intentions to post-mortem reproduction; 3) develop an existentialist account for intentions and post-mortem reproduction. Peter Zhu’s case is the latest ethical challenge in post-modern reproduction. Its moral sensitivity is high due to his presume intent to reproduce and the possibility for post-mortem reproduction using donors’ material and a surrogate mother. If we presume that the concept of presume intent lies with the general idea for intentions, we must tackle the problem from the perspective of respect for autonomy. The problem with intentions is that the prospective intentional action to reproduce belongs to one person only. Yet it appears that someone else is going to perform this action and someone else will finish it. Who should we hold responsible for this action: the person who intended to do it or the person who is intending to perform it and finish it? In Peter Zhu’s case, there are participants with different intentions that are with different moral value. The existentialist account of post-mortem reproduction and intending to reproduce will try to present why we should be careful with respect for autonomy. The ethical and existential consequences of such reproduction are that the future child would be brought to a life of suffering and vagueness. "
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Efendi, Erwan, Abdi Al Azra, Rafiatul Afidah, Hentina Putri, Gilang Ramadan und Sopy Amelia. „Hubungan Ilmu Komunikasi dengan Ilmu Lain“. Da'watuna: Journal of Communication and Islamic Broadcasting 4, Nr. 3 (01.04.2024): 1103–18. http://dx.doi.org/10.47467/dawatuna.v4i3.556.

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The findings of the study demonstrate that, ontologically speaking, Islamic communication science is a branch of da'wah, the science that aims to disseminate genuine and true Islamic knowledge, concepts, and viewpoints. The individualism-conformity, egalitarian-hierarchical, transcendatalism-existentialism, and intuitive rational processes paradigms are then applied by Islamic communication science. Its epistemological foundations are amanah, taqwa, ummah, amar ma'ruf nahi munkar, and monotheism. The techniques employed, especially the bayani, tajribi, burhani, and irfani techniques, still make reference to Islamic epistemology. Additionally, axiologically, Islamic communication science is based on morals and values found in the Qur'an and Hadith. It seeks to advance Islamic communication theory, solve communication issues between people, and serve as a human medium for enhancing self-worth and developing human curiosity about science.
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Głąb, Anna. „Iris Murdoch’s Conception of Moral Development in Her Novel The Good Apprentice“. Roczniki Filozoficzne 71, Nr. 2 (28.06.2023): 239–60. http://dx.doi.org/10.18290/rf237102.13.

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The author juxtaposes two views of morality and the views of man they imply: one represented by behaviourist and existentialist approaches in theories of morality and the other proposed by Iris Murdoch, who stresses the ability to see and recognise morally significant characteristics. In Murdoch’s opinion, a person’s moral development consists in a change in the quality of consciousness as a result of the activity of attention in exploring moral reality. After contrasting these two views, the author confronts Murdoch’s approach with the conception of moral development understood along these lines as exemplified in a character of her novel The Good Apprentice. She also puts the problem of attention into the context of Murdoch’s conception of the transcendence of persons.
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Dissertationen zum Thema "Morale existentialiste"

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Amrani, Raouya. „Éthiques existentielles et "existentialistes" dans les œuvres de Naguib Mahfouz, de Jean-Paul Sartre et de Juan Goytisolo“. Electronic Thesis or Diss., Sorbonne université, 2024. https://accesdistant.sorbonne-universite.fr/login?url=https://theses-intra.sorbonne-universite.fr/2024SORUL093.pdf.

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L'intitulé de notre sujet de thèse : Ethiques existentielles et "existentialistes" dans les œuvres de Naguib Mahfouz, de Jean-Paul Sartre et de Juan Goytisolo nous conduit à une problématique faite de distinctions successives. La première distinction problématique essentielle est la distinction de la morale et de l'éthique. Au cœur de cette première distinction apparaît à propos de l'éthique une différenciation entre éthique existentielle et éthique existentialiste ou « existentiale ». Enfin, notre problématique nous conduira à nous interroger sur les diverses pertinences d'une formule oxymorique qui résulte de l'étude approfondie des trois œuvres comparées : l'organisation de l'incohérence. L'essentiel de notre travail portera sur l'articulation entre la superficie sociale apparemment ordonnée et l'incohérence réelle qui la soutient en profondeur. Le résultat conjoint de ces deux réalités constitue ce que nous appelons l'incohérence organisée. Une éthique, des éthiques (le pluriel vient naturellement sous la plume), représentent une certaine façon d'ordonner des valeurs qui ne sont pas directement et nécessairement morales. Toutes ces éthiques sont des orientations de vie qui ne contredisent pas la morale universelle au sens kantien mais constituent des espaces de liberté personnelle. Une éthique "existentielle" fait le tout d'une vie. Les trois auteurs dont nous faisons l'étude comparative appartiennent à des univers culturels passablement éloignés. Mahfouz, l'écrivain égyptien novateur, qui propose dans le temps court de l'instantané (les nouvelles) et le temps long de la narration romanesque un précipité de toutes les contradictions de la société égyptienne nassérienne et post-nassérienne, ne paraît avoir en commun avec Jean-Paul Sartre que le suivi d'études de philosophie complètes, l'un au Caire, l'autre à Paris. Jean-Paul Sartre, l'écrivain des romans de l'existence pure, de l'existence "en trop", "contingente" et irrationnelle, a souvent accueilli dans son entourage le jeune Goytisolo, écrivain espagnol communiste réfugié en France. Juan Goytisolo devient pour toute la génération du franquisme, en Espagne et en France, le représentant littéraire majeur de la résistance au franquisme. Sa littérature "engagée" le rapproche de Sartre. Mais, à la mort de Franco, il décide d'abandonner ce statut et, à partir du roman Juan sans terre, il rompt définitivement avec l'Espagne et se proclame apatride, n'excluant plus aucune langue ni aucune parole, même la plus excessive. Par cette évolution, Goytisolo s'éloigne de Sartre mais se rapproche de Mahfouz par sa fréquentation des pays du Maghreb, par sa découverte des racines arabes de la littérature espagnole, lorsqu'il analyse par exemple les influences soufies qui orientent les écrits de Saint Jean de la Croix ou encore lorsqu'il signale tout ce que Cervantès a tiré de son séjour chez les barbaresques pour écrire son Don Quichotte. Nous avons fait le choix de désigner par le concept d' "existentialiste" une forme d'éthique existentielle originale et profonde qui apparaît dans les romans, les pièces de théâtre et les essais de Sartre - et surtout dans La Nausée -, parce que cette éthique nous la trouvons dans l'œuvre de Sartre, mais également dans l'œuvre de Mahfouz et de Goytisolo
This topic leads our reflections to the different elements of successive distinctions. The first distinction, that we consider essentially problematic, is the distinction between Morality and Ethics. In the center of this distinction, at least regarding the Ethics, we observe a differentiation between existential Ethics and existentialistic Ethics. At this point, we would like to investigate the different relevance structures of oxymoron formulas, which will be the result of a profound comparative analysis of the works mentioned above. How is the incoherence organised? In the core of our study we focus on the junction between social surface, obviously ordered, and the actual incoherence, who, by the way, supports the social surface – a deep structure as a kind of feed back. The shared results from this two realities creates what we call “organized incoherence”. “One Ethics” doesn't actually exist. We think that “Ethics in the plural” is functional: it ordinates the values which are not directly and necessarily moral. All kind of Ethics provide orientation to life – without any contradiction to the universal morality in the sense of Kant. An “existential” Ethics opens a holistic view to life. The authors of our comparative study belong to very different cultural universes. Mahfouz is an innovating writer from Egypt, who offers in short term the momentary (the news) and in long term romantic narration a precipitation of the whole range of contradictions in the Egyptian society of both, the Nasser and Post-Nasser area. He does't have much in common with Sartre, except the fact that both authors have graduated in Philosophy, one in Cairo, the other in Paris. Sartre is the author of novels treating pure existence, though to much existence, contingent and irrational. He had a disciple, who visited him regularly: Goytisolo, a Spanish communist writer, who fleet to France. For a whole generation Goytisolo becomes emblematic, in France and in Spain, for the Resistance during the Franco dictatorship. His engagement brings him closer to Sartre. When Franco died, he decides to leave his “role”, from the novel “ Juan Sans Terre” on, he breaks definitely with Spain and declared himself “stateless”. From this moment on he doesn't restrict himself in terms of language and speech any more. Everything is allowed, even if it is excessive. Because of this evolution, Goytisolo moves away from Sartre and comes closer to Mahfouz, during his journeys through the Margeb countries. It is there where he discovers the Arabic roots of Spanish literature, when he for example analyses the Soufis influences on the writings of St Jean de la Croix or when he points out all that things that Cervantes has adopted in his stay by the Barbarians to write his Don Quichote. We have chosen to call the concept of “Existentialist” a form of original and profound existential Ethics; it appears in the novels, theatre plays and the essays and especiallly in “The Nausea”. We can not only find this Ethics in Sartres works, but also in the works of Mahfouz and Goytisolo
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Altman, Megan Emily. „Heidegger and the Problem of Modern Moral Philosophy“. Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5845.

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The guiding question of this project is, "Why does it count as a critique of Heidegger that he does not defend a particular moral position?" A standard criticism levied against Heidegger is that, since he has nothing positive to say about post-Enlightenment moral theory, he has nothing to contribute to moral philosophy, and this marks his greatest shortcoming as a philosopher. Why is there a demand for Heidegger, or any other philosopher, to theorize about morality, when we do not have this expectation for, say, aesthetics, theology, or various other regional domains of human life? Why should we expect Heidegger to theorize about what humans must be like in order to care about and engage in moral thought? Answering these questions involves an extended discussion of ways of understanding ethics in Western philosophical thought, as well as, Heidegger's own view of ethics. I begin with a detailed exposition of the paradigmatic shift from premodern ethics, as it is based on an understanding of ethos (a form of life with its practical and normative dimensions), to modern conceptions of ethics based on Enlightenment (1750-1850) individualism and the fact-value distinction. This account of the history of ethics in philosophy attempts to demonstrate that the transition to modernity is marked by a schism between Being (ontology) and Ought (ethics) which makes any post-Enlightenment justification of ethics impossible (and helps us see why Heidegger always scoffs at the project of working out an ethics). My primary goal is to prove that Heidegger's appropriation of Aristotle's thought not only challenges the underlying metaphysical assumptions of mainstream moral philosophy, but also shows us a way back to the unity of ethics and ontology. My claim is that Being and Time is an ethics in the same way Nicomachean Ethics is an ethics: both are based on an understanding of the human ethos and attempt to show what is characteristic of a life that is structured by the "ought." This argument sets the stage for uncovering the underlying presuppositions governing two prominent objections raised against Heidegger: the existentialist and nihilistic critiques. I find that these critiques are grounded on the assumption of "ontological individualism." In contrast to this individualistic ontology of the social world, I argue that, for Heidegger, individuality is not an ontological or biological given; rather, it is a relatively rare accomplishment of members of a linguistic community. What is important, in Heidegger's view, is that the ethos is the ontological bedrock of ethics. The ethos does not offer us universal principles or morals rules of the kind modern morality seeks, but it does provide paths, ways of being, and possibilities for living meaningful lives. In the end, all we have are understandings of life in certain domains (art, religion, love, etc.) that provide character ideals that, together with meaningful goals and projects for the whole of our lives, make possible a flourishing ethos. My secondary goal is to demonstrate that Heidegger undercuts the uncritical presuppositions of much of mainstream moral philosophy and provides an alternative account of ethics that picks up the stick from the other end. I formulate my thesis as an extension of the recent scholarship on Heidegger's work, arguing that Heidegger's emphasis on the human ethos puts forth a proper way of dwelling and Being-at-home within the current of the historical essence of a community. What is original about Heidegger's post-humanist ethics is that it denies the modern Being-Ought distinction and calls us to be ready and prepared to be claimed by Being. Refusing to give an absolute position to anthropomorphism, Heidegger's ethics serves as an attempt to specify what it is to be fully human in the sense of being a respondent who receives an understanding of Being and has to own up to the task of being claimed by Being. If I am correct, then it is a mistake to judge Heidegger's ethics according to whether he succeeds at formulating a list of responsibilities, rights, and obligations of individuals. Whereas modern moral theory is concerned with providing impartial and value-free guidelines and principles for individual behavior, Heidegger is asking about the conditions for the possibility of transforming how one lives. This puts the burden of proof on those who think there is something important about moral theory. The onus of proof rests with those who want to claim that a right way to be human exists and that there is an absolute, unchanging, timeless ground for understanding the right.
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Veysseyre, Christian. „Les implications morales de la notion d'existence chez Heidegger et Sartre“. Paris 1, 1989. http://www.theses.fr/1989PA010514.

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Les pensées de Heidegger et Sartre trouvent leur origine dans un questionnement éthique. Partant d'une existence déchue ou aliénée, elles cherchent à jeter les fondements d'un exister authentique. Cette recherche aboutit chez Heidegger à un mysticisme de l'être et à l'aventurisme politique. Elle conduit au contraire Sartre à esquisser une morale de la générosité
Heidegger and Sartre’s thought originate from the ethical question. Beginning with an alienated or perverted existence, they attempt to lay the foundations of an authentic one. This quest leads Heidegger to ontological mysticism and political wanderings. It lead Sartre to outline morals based on generosity
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Mure, Aurélie. „Le pessimisme schopenhaurien à l'épreuve de l'existentialisme kierkergaardien“. Nice, 2005. http://www.theses.fr/2005NICE2028.

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Peut-on réduire les philosophes à de simples concepts et courants de pensée ? Telle est l’ambiguïté méthodologique de la philosophie qui valu à Schopenhauer d’être classé parmi les auteurs pessimistes et à ce titre d’être méconnu ou incompris. Certes, contempteur du monde, Schopenhauer constate la nature désespérément tragique du réel. Pour lui, la vie est une entreprise dont les recettes ne couvrent pas les dépenses. Pourtant, à la lumière de l’étude de la philosophie de Kierkegaard, il apparaît chez Schopenhauer un enseignement moral et humain. Sa pensée doit donc être comprise sous le vœu d’une tentative de réconciliation de l’homme avec lui-même, avec des régions oubliées de l’être. La radicale suspicion jetée sur le monde phénoménal, le climat de négation, la question de l’existence individuelle sont, au-delà du pessimisme, une recherche profonde, courageuse et originale sur la réelle possibilité de la liberté humaine. C’est une esquisse de la philosophie existentielle
Can we reduce the philosophers to simple concepts and currents of thought? Such is the methodological ambiguity of the philosophy which been worth in Schopenhauer to be classified among the pessimistic authors and for this reason to be ignored or misunderstood. Admittedly, despiser of the world, Schopenhauer notes the hopelessly tragic nature of reality. For him, the life is a company whose receipts do not cover the expenditure. However, in the light of the study of the philosophy of Kierkegaard, it appears at Schopenhauer a moral and human teaching. Its thought must thus be understood under the wish of an attempt at reconciliation of the man with itself, with areas forgotten to be it. The radical suspicion thrown on the phenomenal world, the climate of negation, the question of the individual existence are, beyond pessimism, a major, courageous and original research on the real possibility of human freedom. It is a draft towards an existential philosophy
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ROSSI, STEFANO FABIO. „«SOLO CIÒ CHE FRUTTIFICA E' VERO» FENOMENO E STRUTTURA IN HEINRICH ROMBACH“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/35770.

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La tesi prende in considerazione l'opera di H.Rombach (1923-2004) come esempio di sviluppo di alcune tesi heideggeriane e recupero di una certa tradizione filosofica tedesca che proprio la grande fama di Heidegger ha contribuito a rendere non operativa.
The thesis takes into consideration the work of H. Rombach (1923-2004) as a development of some Heideggerian intuitions, along with the recovery of some aspects of the German philosophical tradition that the great fame of Heidegger has contributed to obscure
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ROSSI, STEFANO FABIO. „«SOLO CIÒ CHE FRUTTIFICA E' VERO» FENOMENO E STRUTTURA IN HEINRICH ROMBACH“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2017. http://hdl.handle.net/10280/35770.

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La tesi prende in considerazione l'opera di H.Rombach (1923-2004) come esempio di sviluppo di alcune tesi heideggeriane e recupero di una certa tradizione filosofica tedesca che proprio la grande fama di Heidegger ha contribuito a rendere non operativa.
The thesis takes into consideration the work of H. Rombach (1923-2004) as a development of some Heideggerian intuitions, along with the recovery of some aspects of the German philosophical tradition that the great fame of Heidegger has contributed to obscure
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Ashkevron, Alyssia Rowan. „Critical pedagogy and moral development in the (literature) classroom“. 2008.

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PELGREFFI, Igor. „Il problema dell’autobiografia nell’opera di Jacques Derrida“. Doctoral thesis, 2013. http://hdl.handle.net/11562/577953.

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La tesi indaga le co-implicazioni fra l’autobiografismo e la decostruzione nella filosofia di Derrida. Suggerendo che l’autos di Derrida possa fungere da problema di snodo fra queste due dimensioni (autobiografismo e decostruzione), la nozione teorica di scrittura dell’autos verrà introdotta e discussa come possibile soluzione. Il concetto di écriture è uno fra i concetti maggiori nel lavoro di Derrida. La scrittura dell’autos rappresenta un suo sviluppo. In primo luogo, sono state analizzate le caratteristiche principali della concezione teorica dell’autobiografia (intesa come forma auto-etero-logica), procedendo da una loro contestualizzazione storica e sottolineando le loro impasse, evidenizando anche i legami con l’esistenzialismo storico nella formazione di Derrida. In seguito, è stata intrapresa un’ampia esplorazione della scrittura in prima persona di Derrida, dal testo Envois fino a Circonfession, allo scopo di evidenziare alcune caratteristiche fondamentali dell’autobiografismo: il pathos esistenziale, il ruolo della verbalizzazione del corpo e della poetica del segreto, le proprietà morfologiche e retoriche, ma anche il ruolo dell’interruzione e della decostruzione diaristica dell’Erleben. Nell’ultima parte, muovendo dal concetto di autobiografia come scrittura della vita nel lavoro di Derrida, la scrittura dell’autos viene predicata di essere il campo pre-soggettivo in cui l’autos, l’automatismo e la scrittura possono interconnettersi. La morfologia ibrida (fra attività e passività) della scrittura dell’autos è infine mostrata nelle sue potenziali conseguenze inerenti l’approccio di Derrida la tema della corporeità.
The thesis inquires the co-implications between autobiographism and deconstruction in Derrida’s philosophy. By suggesting that Derrida’s autos may be the pivotal problem between the two main dimensions (autobiographism and deconstruction), the theoretical notion of writing (of) the autos has been introduced and discussed as a feasible solution. The concept of écriture is one of the main concepts in Derrida’s work, and writing (of) the autos represents a development of it. Firstly, the main features both of Derrida’s theoretical conception of autobiography (seen as mainly auto-hetero-logical) it has been outlined, proceeding on their historical contextualisation, and focusing on their impasses. The young Derrida’s link with historical existentialism it has enquired too. Then, an extensive exploration of Derrida first person writing it has been performed, from the text Envois to Circonfession, in order to highlight some main features of autobiographism: the existential pathos, the role of the verbalisation of the body and the poetic of the secret, the morphological and rhetorical properties, but also the role of interruption and of the diaristic deconstruction of the Erleben. In the last part, moving from the concept of autobiography as writing (of) life in Derrida’s L’animal que donc je suis and by an analysis of the automatisms in writing in Derrida’s work, writing (of) the autos it has been argued as being the pre-subjective field where autos, automatism and writing may be interconnected. The hybrid morphology (between activity and passivity) of the writing (of) the autos is finally shown in its potential theoretical consequences concerning Derrida’s approach to corporeity.
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Haarhoff, Marile Helene. „The perceptions of Christian performers regarding their career advancement in the entertainment industry“. Diss., 2014. http://hdl.handle.net/2263/41247.

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This study unveils the perceptions, real-life experiences and thought-processes of contract workers who dedicate their lives to the Christian faith, values and belief-system, but simultaneously endeavour to establish and follow a successful career in the volatile, cut-throat, non-Christian-based (“hedonistic”) occupational entertainment commerce. The researcher embarked on this study with a qualitative, interpretivist research approach. Data was gathered through in-depth, unstructured, face-to-face interviews with a sample of nine research participants. The sample consists of student entertainers; entertainers in the public eye, but not yet established; as well as entertainers who have successful established careers with loyal national and international audiences in the Entertainment Industry. The researcher explores and seeks to understand the core values and belief systems of the research participants with regards to their Christian religious orientation, which is statistically verified to be the most prevalent religious practise in South Africa (Nation Master, 2013; Religious affiliation by country, 2010). Hence, the research findings with regards to Christians’ approach and attitude towards their careers will contribute to a better understanding and management of the majority of the workforce in South Africa. Moreover, the expected norms, values and work ethic of the Entertainment Industry in South Africa are exposed in this study. Although existing literature upholds that the Entertainment Industry is an exceptionally unstable work environment compared to other corporate industries, this research study adds significantly to current literature as viable causes for the unstable occupational environment are also investigated and presented. Previous research only addressed several aspects of the effect on one’s career advancement if an individual’s core value system differs from the accepted norms in an organisation or industry in general. This study subsequently reveals the personal- and occupational challenges that Christian entertainers encounter in an Entertainment Industry in South Africa and how they subsequently aim to decrease the cognitive dissonance that they experience due to continuous role conflict between moral obligation and the vital necessity for employment and career advancement. The findings of this study correlate with previous research as it indicates that the research participants will generally choose and prioritise their personal core values- and moral belief system above contradictory social and professional career demands and expectations.
Dissertation (MCom)--University of Pretoria, 2014.
gm2014
Human Resource Management
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Bücher zum Thema "Morale existentialiste"

1

Pedersen, Hans, und Megan Altman, Hrsg. Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology. Dordrecht: Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-017-9442-8.

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Privalov, Nikolay. The philosophy of the economy. Moral Economics. ru: INFRA-M Academic Publishing LLC., 2024. http://dx.doi.org/10.12737/1946203.

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The textbook systematically combines topical issues of methodological and philosophical foundations of economics, taking into account the achievements of classical political economy, the German historical school, institutionalism and non-economic disciplines (history, political science, sociology, cybernetics, biology, psychology, law, etc.). The main methodological principles of interdisciplinary communication are consistency, focus on achieving social balance and morality. The instruments of scientific research are adapted to the cultural traditions of Russia by taking into account the institutional factors affecting the economy. Russian Russian cosmism The concept of philosophy of economy presented in the textbook (philosophy of the third way, or moral and religious neo-institutionalism) is in line with the tradition of Russian existentialism (Russian cosmism). The traditions of the university textbook are complemented by elements of monographic research, in particular, on the creation of a new model of man — the "traditional man" (homo traditium). The paper attempts to return to the roots of classical economic theories — the works of ancient Greek authors, A. Smith, A. Marshall and others, who combined their scientific methodological principles with morality and other non-traditional disciplines for modern economic theory, for example biology. Meets the requirements of the federal state educational standards of higher education of the latest generation. It is intended for students studying economics and anyone interested in the problems of the modern economy and Russia's place in world geopolitics.
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1940-, Knopp Peter, und Wroblewsky Vincent von 1939-, Hrsg. Carnets Jean-Paul Sartre: Eine Moral in Situation. Frankfurt am Main: P. Lang, 2008.

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Inc, ebrary, Hrsg. The affirmation of life: Nietzsche on overcoming nihilism. Cambridge, MA: Harvard University Press, 2008.

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May, Larry. Sharing responsibility. Chicago: University of Chicago Press, 1992.

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May, Larry. Sharing responsibility. Chicago: University of Chicago Press, 1992.

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Golomb, Jacob. Abir ha-emunah o gibor ha-kefirah?: Ḥipuśe ha-otenṭiyut me-Ḳirḳgor ʻad Ḳami. Yerushalayim: Shoḳen, 1999.

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8

1941-, Ahlbäck Tore, Hrsg. Passion för rosor =: Palava rakkaus ruusuihin. Åbo: Åbo Akademis förlag, 2006.

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9

Rudolf, Boehm. Topik. Dordrecht: Kluwer Academic, 2002.

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Rudolf, Boehm. Topik. Dordrecht: Kluwer Academic, 2002.

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Buchteile zum Thema "Morale existentialiste"

1

Marino, Gordon. „Kierkegaard on Evading Moral Evasions“. In The Routledge Handbook of Contemporary Existentialism, 352–56. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003247791-37.

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Keefe, Terry. „Literature and Existentialist Ethics in Simone de Beauvoir’s ‘Moral Period’“. In The Ethics in Literature, 248–61. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-27361-4_15.

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Pedersen, Hans, und Megan Altman. „Introduction“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 1–9. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_1.

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Richardson, Frank C., und Robert C. Bishop. „Philosophical Hermeneutics and the One and the Many“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 145–64. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_10.

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Schalow, Frank. „The Phenomenological Elements of Addiction: A Heideggerian Perspective“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 165–78. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_11.

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Polt, Richard. „A Heideggerian Critique of Cyberbeing“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 179–97. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_12.

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Buben, Adam. „An Attempt at Clarifying Being-Towards-Death“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 201–17. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_13.

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Altman, Megan. „Mortality and Morality: A Heideggerian Interpretation of Kierkegaard’s Either/Or“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 219–37. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_14.

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Thomson, Iain. „Rethinking Levinas on Heidegger on Death“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 239–62. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_15.

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Ortega, Mariana. „Dumas and Heidegger on Death to Come“. In Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology, 263–74. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9442-8_16.

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