The impact of contextual influences on human resource management and management more generally has been the focus of much scholarly interest. However, we still know very little about how context impacts on the practice of ethical HRM specifically. Therefore, drawing on 59 in-depth interviews with HR practitioners in Brazil, Colombia and the UK, this paper theorizes how they perceive the ethical dimensions of their roles within their respective national contexts and how the way they act in relation to them is (...) informed, shaped and directed by the institutional context. In doing so it provides an important insight into three key themes: first, the views of HRM practitioners and managers about ethical HRM and how they articulate what it means to be ethical; second, how they respond to perceived ethical dilemmas; and third, how their responses are influenced by institutional forces and associated beliefs, values and scripts. In addition to providing an ‘emic’ perspective of this increasingly important topic and theorizing the experience and practice of ethical HRM, the paper answers calls for more international comparisons of ethical HRM practice in contemporary organizations. (shrink)

Em 25 de maio de 2020 um homem negro americano, chamado George Floyd, morreu após ser asfixiado por mais de oito minutos por um policial branco na cidade de Minneapolis, nos EUA. Violentos protestos se seguiram ao longo do país com cartazes contendo as últimas súplicas de Floyd: “I can’t breathe” (Eu não consigo respirar). Pouco tempo depois, ainda sob o calor dos horrores da hora, outro fato também vinculado ao acontecimento recém-referido roubou a cena e chamou a atenção dos (...) principais meios de comunicação ao redor do planeta: tratava-se de um casal branco americano de moradores de um bairro nobre, em frente ao jardim de sua mansão de dois andares, esbravejando contra um grupo de negros que se dirigia para um protesto e resolveu cortar caminho passando por entre os casarões do bairro onde se encontrava o referido casal. O “detalhe” marcante dessa demonstração gratuita de ódio por parte do casal branco é que, enquanto o homem portava um potente fuzil moderno e a mulher uma pistola automática, ambos apontavam as armas contra os transeuntes negros que tiveram a “audácia” de se deslocar por entre os casarões da elite americana. O mais absurdo da situação foi um momento de transtorno colérico do casal branco que em certa altura do descontrole chegou a apontar a arma um contra o outro, revelando o completo desvario em que ambos se encontravam [...]. (shrink)

Background We investigated the personal philosophies of eight persons with a tetraplegic condition (four male, four female), all living in Sweden with a chronic spinal cord injury (SCI) and all reporting a good life. Our purpose was to discover if there is a philosophical mindset that may play a role in living a good life with a traumatic SCI. Methods Two rounds of in-depth qualitative interviews were performed by the same interviewer, a philosophical practitioner by training (de Miranda). The (...) second round systematically covered the following elements: bodily sense, sense of self, sense of belonging, sense of the possible, sense of purpose and philosophical sense. This six-step method developed by de Miranda is called SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Results All the interviewees, as a consequence of their trauma, reported having gone through a reinvention of themselves which implied questioning the meaning and purpose of their life in particular and life in general. A philosophical rather than realistic sense of the possible was abstracted toward teleological growth. All interviewees developed a sense of purpose based on self-interested altruism and solidarity with disabled peers. Conclusions To reinvent a good life with SCI, in addition to physical training and willpower, one needs to consider philosophical questions about the self and life, what Kant called the cosmic interests of reason: What may I hope? What must I do? What can I know? Our results indicate that we should, in the future, explore what the philosophical health approach may bring to rehabilitation processes in the months or years that follow the trauma. (shrink)

The present article is a primary introduction to the semi-structured interviewing method SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Beyond grounding this new methodology theoretically (a work that is started here but will in the future necessitate several developments), the main motivation here is pragmatic: to provide the recent philosophical health movement with a testable method and show that philosophically-oriented interviews are possible in a manner that can be reproduced, compared, tested and used systematically with (...) a population that has received no training in philosophy. The SMILE_PH approach was conceived by the author during an ethically approved pilot study focused on the philosophy of life of persons living with spinal cord injury (SCI), with the intention of rectifying the epistemic obstacles generated by rationalist, Socratic or unstructured ways of in-depth interviewing. The six-step structure of the method is also inspired by hundreds of individual dialogue sessions with philosophical counselees, led by the author between 2018 and 2022: the SMILE_PH method progressively gathers phenomenological data about 1 – our bodily sense, 2 – our sense of self, 3 – our sense of belonging, 4 – our sense of the possible, 5 – our sense of purpose and 6 – our philosophical sense. (shrink)

Grounded in ideas about sense-making and whole-person care with a long intellectual heritage, the movement for Philosophical Health—with its specific conceptions of philosophical care and counselling—is a relatively recent addition to the ongoing debate about understanding better the perspectives of patients to improve health practice. This article locates the development of this movement within the context of broader discussions of person-centred care (PCC), arguing that the approach advocated by defenders of philosophical health can provide a straightforward method for implementing PCC (...) in actual cases. This claim is explained and defended with reference to the SMILE_PH method created by Luis de Miranda (Sense-Making Interviews Looking at Elements of Philosophical Health), an approach recently trialled convincingly with people living with traumatic spinal cord injury. (shrink)

Process philosophies tend to emphasise the value of continuous creation as the core of their discourse. For Bergson, Whitehead, Deleuze, and others the real is ultimately a creative becoming. Critics have argued that there is an irreducible element of (almost religious) belief in this re-evaluation of immanent creation. While I don’t think belief is necessarily a sign of philosophical and existential weakness, in this paper I will examine the possibility for the concept of universal creation to be a political and (...) ethical axiom, the result of a global social contract rather than of a new spirituality. I argue here that a coherent way to fight against potentially totalitarian absolutes is to replace them with a virtual absolute that cannot territorialise without deterritorialising at the same time: the Creal principle. (shrink)

Through several historical case studies from the last 300 years, Luis de Miranda shows how the phrase 'esprit de corps' acts as a combat concept with a clear societal impact. He also reveals how interconnected, yet distinct, French, English and American modern intellectual and political thought is.

The category of divine pathos had got its strongest expression in Abraham J. Heschel. The prophet has no ideas and concepts about God, the prophet is one who undergoes a transitive action of God. It is not a fusion with God, it is about being affected by the pathos of God. For Heschel the mystical experience is an ecstasy of human being; revelation is an ecstasy of God. It is not God that is an experience of human being; human being (...) is an experience of God. It derives from this not proper an unitive mystic, but a sympathetic mystic, which translates as a human response to the pains of God in the pains of the world. What the prophets testify is not the essence of the divine, but his pathos, his concern with human misery. The divine pathos is like a bridge thrown over the abyss that separates the human being from God. (shrink)

In his dialogues with Claire Parnet, Deleuze asserts that: ‘Whether we are individuals or groups, we are made of lines’ (Deleuze and Parnet 2007: 124). In A Thousand Plateaus (with Guattari), Deleuze calls these kinds of ‘lifelines’ or ‘lines of flesh’: break line (or segmental line, or molar line), crack line (or molecular line) and rupture line (also called line of flight) (Deleuze and Guattari 2004a: 22). We will explain the difference between these three lines and how they are related (...) to the ‘soul’. We will also explain how a singular individual or group can arise from the play of the lines. Eventually, we will introduce the concept of ‘Creal’ to develop the Deleuzian figure of the ‘Anomal’, the so(u)rcerer. (shrink)

The emerging crealectic frame posits that there are three complementary and effectual domains of intelligence, namely analytic, dialectic, and crealectic, being alternatively or complementarily used in human interactions with the world. The focus of crealectic intelligence is the relative possibilization and local realization of absolute possibility, the becoming real, biological, and social of creation. This multimodal externalization and asymptotic unification of a cosmological flux expresses itself via three realms of possibilization: physical, psychological, and philosophical. But the philosophical possible is not (...) merely abstract; it originates a generative process of exteriorizations, interiorizations, dissolutions, and unifications transforming the possible into realities. The term “crealectics,” coined by philosopher and author Luis de Miranda, is a compound of “Creal” and of two possible suffixes: “logos” or “ektos”. The ontological core of crealectics, the Creal, is the immanent process of creation understood as a ubiquitous stream of absolute possibility exteriorizing itself. For a crealectician, philosophy is not the mere logical analysis of truth conditions, but the self-questioning enterprise of thought regarding its own possibilizing and world-making power. (shrink)

the objective of this article, making use of the theory of Hannah Arendt, is to show as the disruption with regimes of exception if it effected by means of transistions, of a vision of the politics as confrontation and violence for a model of the consensus and its counterpart was to occult the divergent ways with that the social subjetividades breach with the rational model, overshadowing the interpretations of the memory in the democratic normalization.

Book review : The philosophy of person‐centred healthcareBy Derek Mitchell, Michael Loughlin, Cambridge: Cambridge Scholars Publishing. 2023.201 pp. £64.99. ISBN (10): 1‐5275‐9058‐5, ISBN (13): 978‐1‐5275‐9058‐8.

Este estudo tem como objetivo geral discorrer de forma sucinta e crítica sobre os principais desafios enfrentados pelas pessoas negras, em especial as mulheres, na sociedade brasileira. E como objetivos específicos, analisar, a partir da concepção do feminismo, as problemáticas que englobam o racismo, sexismo, democracia racial, estética do racismo e como estes também acabam servindo de base para o justificar o epistemicídio da intelectualidade negra feminina, no qual esses desafios são herdados de opressões do colonialismo imposto ao território brasileiro. (...) Com isso, dissertaremos também a respeito de diversas categorias dessas opressões, e como elas se relacionam ao cenário político cultural brasileiro e de que maneira essas opressões atingem, em específico, os corpos das mulheres negras, que sofrem um processo constante de epistemicídio e sexualização extrema. Por fim, este trabalho tem como apoio teórico o pensamento da filósofa Lélia Gonzalez, que percebe na criação de um espaço de beleza negra feminina, que suas vozes podem ser ouvidas e sua filosofia exaltada. Não obstante, o texto também contém como suporte teórico complementar análises de autoras como Bell Hooks, Djamila Ribeiro, Sueli Carneiro. (shrink)

« Esprit de corps » is a now globally uttered phrase, which designates the strong inner cohesion of — and attachment to — a human organized group. Since the Encyclopaedists up until Bourdieu, the term is usually critical and pejorative in French thought, used to fustigate the groupthink of privileged social casts. But in their famous chapter on war machines, Deleuze and Guattari proposed a much less well-known yet promising U-turn in the way esprit de corps was theorized. Far from (...) the now common paranoid idea of discipline, often defended by Foucauldian exegetes, this overseen aspect of nomadology, inspired by Bergson’s ideas on esprit de corps, but also by medieval guilds and oriental martial art communities, reopens the path to what could be called a politics of hieropoiesis, a communal and secular production of the sacred. (shrink)

El currículo de Geografía e Historia en Secundaria.

The multiple-choice video game Life is Strange was described by its French developers as a metaphor for the inner conflicts experienced by a teenager in trying to become an adult. In psychological work with adolescents, there is a stark similarity between what they experience and some concepts of existentialist philosophy. Sartre’s script for the movie Les Jeux Sont Faits (literally ‘‘games are made’’) uses the same narrative strategy as Life is Strange—the capacity for the main characters to travel back in (...) time to change their own existence—in order to stimulate philosophical, ethical, and political thinking and also to effectively simulate existential ‘‘limit situations.’’ This article is a dialogue between Sartre’s views and Life is Strange in order to examine to what extent questions such as what is freedom? what is choice? what is autonomy and responsibility? can be interpreted anew in hybrid digital–human—‘‘anthrobotic’’—environments. (shrink)

La seule façon pour le Je de devenir singulier, c'est-à-dire de déployer la synthèse active des multiplicités qui le traversent, c'est la volonté de faire exister ce qui n'existe pas. Etre à la fois la terre et la mer et le navigateur, voilà le salut de l'âme qui s'étend, nous dit Deleuze. C'est cela la ligne de fêlure ascendante.

The word solidarity is a borrowing from the French solidarité, which until the nineteenth century had the restricted legal meaning of a contractual obligation. I argue that in the pre-revolutionary decades, a newly born French lexeme was much closer to what solidarity would mean for modern societies, at least if we accept the agonistic context of most phenomena of solidarity: ‘esprit de corps’, taken from the military language and changed into a combat concept by the Philosophes. A ‘corps’ in French, (...) among other definitions, is an organised group with its own cohesion, its own interests, and its instinct of preservation. In this article, I argue that the study of the birth of ‘esprit de corps’, and the French Revolution attempt to universalise the concept, can shed some light on later debates on democratic forms of solidarity. If solidarity is a form of esprit de corps, and because of the military origin of the latter, solidarity should be considered as a ‘war machine’, an agonistic union rather than an all-encompassing and vague ideal of global fraternity. (shrink)

Propõe a expansão da classe Espiritismo na Classificação Decimal de Dewey. Justifica a proposta devido ao grande número de adeptos e à produção literária espírita. Evidencia que o Espiritismo é a oitava religião com mais praticantes no mundo e a terceira no Brasil. Apresenta a importância da doutrina espírita ao redor do mundo e no Brasil. Utiliza a teoria proposta por Vanda Brougthon para religião e acrescenta as facetas ciência, filosofia, religião e aspectos gerais da Doutrina Espírita. Analisa propostas de (...) expansão de classes existentes e elabora uma revisão de literatura acerca da história do espiritismo. Utiliza a metodologia de Barité para modificação de esquemas de classificação. Os termos foram coletados a partir do tesauro espírita e da obra de referência da Federação Espírita Brasileira e sistematiza os conceitos hierarquicamente. Propõe a expansão da classe 202 – Doutrina a partir da identificação e sistematização dos conceitos, colocando-os de forma notacional. Conclui que uma doutrina com tantos adeptos e com uma grande produção literária deve ser representada adequadamente na Classificação Decimal de Dewey e a que a mesma oferece pouco espaço de representação na classe 200 para as diversas religiões praticadas no mundo. (shrink)

Analisa a representação de informações referentes à identidade e a religião islâmica no esquema de classificação bibli-ográfica mais utilizado do mundo. Investiga a existência de desvios na representação de assuntos referentes a culturas não alinhadas à cultura ocidental na 23ª edição da Classificação Decimal de Dewey (CDD23). Conceitua Organização do Conhecimento em sentido restrito como organização das informações em registros bibliográficos e, em sentido amplo, como a organização social do trabalho mental. Define Sistemas de Organização do Conhecimento, enquanto sistemas conceituais (...) atuantes como tipos de representação do conhecimento sendo frutos da organização do conhe-cimento. Aborda a construção do conceito de Islamismo no Ocidente considerando as transformações de sentido mo-duladas pelo contexto sociocultural, conferindo ao Islã a imagem da violência. Define Religião segundo Durkheim como sistema unificado de crenças e de práticas relativo a coisas sagradas; e segundo Hans Mol como a identidade sacralizada. Aponta que a parcialidade na organização do conhecimento permite que documentos relativos à cultura e à identidade de grupos sociais não alinhados jamais sejam recuperados. Objetiva identificar como os assuntos referen-tes a culturas não alinhadas com o ocidente estão organizados; verificar a influência do contexto sociocultural na representação e recuperação da informação em bases de dados de culturas diversas; analisar o Islamismo e suas rela-ções conceituais na CDD. Para alcançar os objetivos propostos realizamos estudosna CDD23 segundo a metodologia de Miranda (2009), pesquisa bibliografica em bases de dados de diferentes culturas com ênfase nas influências do contexto sociocultural na produção cientifica pertinente a cultura Islâmica. Os resultados do estudo da representação do Islamismo na CDD23 demonstaram a existência de desvios (biases) de representação históricas da CDD, evidenci-ados tanto na seleção terminológica quanto em sua estrutura conceitual. Os resultados do levantamento bibliográfico nas bases de dados demonstram uma produção cientifica sobre assuntos referentes a cultura e identidade muçulmana numerosa e diversificada nas bases de dados de natureza global (DOAJ) e não ocidental (AJOL) e uma baixa produção na base de dados ocidental (Scielo). Reitera a necessidade da conduta ética por parte do profissional na classificação de assuntos não alinhadas a cultura ocidental. (shrink)

t. 1-2. Introdução à ciência do direito.

v. 1. Introducção á sciencia do direito.--v. 2. Investigação scientifica e politica juridica.

Vous éprouvez souvent l'embarras du choix? Que sera la liberté au XXIe siècle? Depuis l'invention des machines et des computeurs, notre quotidien semble avoir gagné du temps. Mais en contrepartie, il paraît de plus en plus codé, soumis aux automatismes. Depuis Leibniz jusqu'à la puce biométrique, l'auteur raconte une histoire alternative de l'ère informatique. Il démontre que le " numérisme ", le principe ordinateur, est une vertu humaine ancestrale et nécessaire. Mais insuffisante. Après le sauve-qui-peut du postmodernisme, un nouveau paradigme (...) est en train de naître, le " créalisme " : le monde est notre création commune incessante. L'horizon de notre liberté politique et existentielle, c'est la Terre comme oeuvre d'art. Construit comme une odyssée philosophique curieuse et empreinte d'humour, voici un traité de cocréativité pour une époque aux forces actives éclatées. Où l'on découvre que l'ordre et l'aventure ne sont pas incompatibles. (shrink)

« Ce petit livre est un bijou d’intelligence, de finesse, de culture, qui prend un objet technique sans rechigner et le tourne et le retourne comme Heidegger nous avait appris à le faire avec les chaussures de Van Gogh. Ce qui frappe, c’est l’ambition d’une méditation sur les cartes de la modernité contemporaine, sur le fameux Grand Paris, sur le sujet, sur le pluriel, sans les faux-fuyants du postmoderne, de la citation absurde. Luis de Miranda se promène, il vous (...) conte qu’il se promène, mais il vous mène avec une grande maîtrise et sait où il veut aller. Rien de gratuit dans cette rencontre de l’enseigne de kebabs sur la table de dissection de la Ville Néon. C’est plutôt une nouvelle méditation cartésienne après Descartes et Husserl : où le poêle et sa chaleur ont fait place au bruit vrillant du gaz dans un tube. Je suis, je crée, donc j’entends. » Yann Moulier-Boutang, ancien élève de l’ENS, professeur agrégé d’économie à l’université de technologie de Compiègne, directeur de la revue Multitudes. Né d’une rencontre inopinée avec un néon sur le quai du Louvre, ce livre a été composé à partir d’un séminaire donné par l’auteur à l’hiver 2012. Un voyage inspiré à travers la nuit, qui déchiffre les halos du passé et les reflets du présent pour donner à entendre une certaine magie du futur. Luis de Miranda, philosophe, romancier, révélateur du créalisme, est notamment l’auteur d’un essai remarqué, L’art d’être libres au temps des automates (Max Milo, 2010). (shrink)

« Voici un livre vif, intelligent, nullement béni-oui-oui. Avec Lacan, il démontre que le capitalisme est une machine à faire jouir massivement. Ce qui s'obtient n'est pas pour autant une jouissance toute, mais seulement des lichettes. La jouissance demeurera toujours tonneau des Danaïdes. » Hervé Castanet, professeur des universités, psychanalyste, membre de l'école de la Cause freudienne. -/- Partout la qualité de vie prend la forme d'une quantité d'envies. Le nouveau monde oscille entre deux versants d'une même pièce de théâtre (...) : côté cour, des passages à l'acte obscènes ; côté coulisses, un puritanisme coupable. Pouvons-nous nous comporter autrement que comme des machines à jouir détraquées, dont le courant alternatif oscillerait entre avidité et rétention, gaspillage et dette ? Beaucoup se demandent pourquoi, une fois réunies les conditions imaginaires ou symboliques de la jouissance, c'est un réel vide ou perverti qui s'installe. C'est que la mécanique même de l'économie libidinale capitaliste repose sur l'angoisse sans cesse repoussée d'un désir dévoyé. Dans un monde globalement structuré par la plus-value, la jouissance prend la forme internationale du « plus-de-jouir ». -/- Faut-il pour autant renoncer à la joie de vivre et se réfugier dans le moralisme et l'austérité ? Lacan, Heidegger et Marx, articulés ensemble, permettent de dire comment une forme d'existence créative est encore possible. Une telle liberté est l'horizon de ce livre. (shrink)

Taxonomies and ontologies for the characterization of everyday sounds have been developed in several research fields, including auditory cognition, soundscape research, artificial hearing, sound design, and medicine. Here, we surveyed 36 of such knowledge organization systems, which we identified through a systematic literature search. To evaluate the semantic domains covered by these systems within a homogeneous framework, we introduced a comprehensive set of verbal sound descriptors, which we used to manually label the surveyed descriptor classes. We reveal that most taxonomies (...) and ontologies were developed to characterize higher-level semantic relations between sound sources in terms of the sound-generating objects and actions involved, or in terms of the environmental context. This indicates the current lack of a comprehensive ontology of everyday sounds that covers simultaneously all semantic aspects of the relation between sounds. Such an ontology may have a wide range of applications and purposes, ranging from extending our scientific knowledge of auditory processes in the real world, to developing artificial hearing systems. (shrink)

The letter and the neon -- Augustus Rex -- Sublimism -- The incalculable -- The halo -- The new grail -- The mint and the muses -- Neon in space.

In a world described or experienced as unfair, what can philosophical practitioners propose in order to help individuals and communities strive for a meaningful life? One answer, empirically informed by the author’s practice as philosophical counselor in therapeutic, self-care and organizational contexts, is five principles for the cultivation of philosophical health, namely mental heroism, deep orientation, critical creativity, deep listening, and the “Creal” (the creative Real as ultimate possibility). In the light of Hadot’s rediscovery of philosophy as a way of (...) life and in dialogue with his reading of ancient philosophy, it is asserted that the embodied and socially embedded mind can, through these five principles or modalities, be prepared to maintain a pragmatic elevation of view and creative resilience in everyday events, especially in critical situations. This meta-analytic and meta-dialectic practice of philosophical health, termed “crealectics,” presupposes that we are of the same creative cosmological flesh (the Creal), and therefore we are bound to comprehend and care for each other philosophically. (shrink)

The multiple-choice video game Life is Strange was described by its French developers as a metaphor for the inner conflicts experienced by a teenager in trying to become an adult. In psychological work with adolescents, there is a stark similarity between what they experience and some concepts of existentialist philosophy. Sartre’s script for the movie Les Jeux Sont Faits (literally “games are made”) uses the same narrative strategy as Life is Strange—the capacity for the main characters to travel back in (...) time to change their own existence—in order to stimulate philosophical, ethical, and political thinking and also to effectively simulate existential “limit situations.” This article is a dialogue between Sartre’s views and Life is Strange in order to examine to what extent questions such as what is freedom? what is choice? what is autonomy and responsibility? can be interpreted anew in hybrid digital–human—“anthrobotic”—environments. (shrink)

The present article introduces eight empirically-tested concepts that guide the crealectic practice of philosophical counseling: philosophical health, deep listening, the Creal, the possible, imparadisation, deep orientation, eudynamia, and mental heroism. The crealectic framework is grounded on a process-philosophy axiom of absolute possibility and continuous cosmological and cosmopolitical creation, termed "Creal". The approach also posits that there are three complementary modes of intelligence, namely analytic, dialectic, and crealectic, the balance of which is necessary to live a healthy human life. Beyond what (...) is physically possible and psychologically possible, an underestimated force of social and personal deployment is the philosophical possible. In a context of personal counseling and philosophical care, the crealectic approach endeavors to slowly connect the patient to a field of harmonious and generative potentiality termed eudynamia. (shrink)

The development and international diffusion of total quality management as a normative theory are examined. It is shown that the main concepts associated with TQM contain an implicit Darwinist view of society made up only of institutions struggling to survive against increasingly ruthless competition. It is also shown that their development was the result of a process in which universities, large corporations, and government interacted to develop a response to the increasingly serious economic challenge that Japan presented to the United (...) States from the 1960s to the mid-1980s. The TQM paradigm was taken up by U.S. multinational corporations and the leading business and management schools of the United States and disseminated throughout the world. It is concluded that TQM has an ideological dimension designed to help diffuse to private and public service institutions throughout the world the dominant U.S. view of society and economy at the end of the twentieth century. (shrink)