Validation and analysis of the metric properties of the Leadership Virtues Questionnaire in work and organizational psychologists and individuals who perform leadership functions in Chile.

The literature on leadership and personal competencies exhibits limitations in terms of construct definition, behavior specifications and valid theory-based measuring strategies. An explanatory design with latent variables and the statistical software SAS 9.4 were used for the validation and adaptation to Spanish of the Leadership Virtues Questionnaire applied to work and organizational psychologists and people who exercise leadership functions in Chile. The levels of agreement between judges for the adaptation to the Spanish language and the confirmatory factor analysis of first order with four dimensions shows insufficient statistical indices for the absolute, comparative and parsimonious adjustments. However, a second-order confirmatory factor analysis with two dimensions presents a satisfactory fit for the item, model, and parameter matrices. The measurement of Virtuous Leadership would provide relevant inputs for further evaluation and training based on ethical competencies aimed at improving management, which would, in turn, allow for its treatment as an independent variable to generate an ethical organizational culture.

Evidências de validade e fidedignidade da escala de Gratidão (G-20) / Evidence of validity and reliability of the Gratitude scale (G-20) / Evidencias de validez y confiabilidad de la escala de Gratitud (G-20)

Este estudo teve como objetivo proporcionar evidências de validade e fidedignidade da Escala de Gratidão (G-20) para a população de adultos brasileiros. Especificamente, verificar a estrutura do questionário através da análise fatorial confirmatória, explorar a consistência interna da escala e as validades de critério concorrente e convergente. Trata-se de um estudo quantitativo, correlacional com delineamento transversal. A amostra por conveniência está composta por 348 adultos entre 18 e 59 anos das cinco regiões brasileiras. Os instrumentos utilizados foram questionário de dados sociodemográficos, G-20, GQ-6, DASS-21, PANAS e P-DURELL. A escala total demonstrou confiabilidade satisfatória (α = 0,92 e Ω = 0,71) e em todas as dimensões do instrumento. Além disso, a análise do ajustamento dos dados para a estrutura de quatro fatores apontou valor aceitável para uma boa adequação do modelo (RMSEA = 0,068, CFI= 0,956 e TLI= 0,949) e a predominância das correlações entre os instrumentos utilizados no estudo mostrou-se significativas. (AU)

This study aimed to provide evidence of validity and reliability of the Gratitude Scale (G-20) for the Brazilian adult population. Specifically, the study sought to verify the questionnaire's structure using confirmatory factor analysis, explore the scale's internal consistency, and establish concurrent and convergent criteria validities. This was a quantitative, correlational study with a cross-sectional design. The convenience sample comprised 348 adults between 18 and 59 years old from all five Brazilian regions. The instruments used were a sociodemographic data questionnaire, G-20, GQ-6, DASS-21, PANAS, and P-DURELL. The total scale demonstrated satisfactory reliability (α = 0.92 and Ω = 0.71) across all dimensions of the instrument. Furthermore, analysis of the data adjustment for the four-factor structure showed an acceptable fit for the model (RMSEA = 0.068, CFI = 0.956, and TLI = 0.949) and significant correlations between the instruments were predominantly observed. (AU)

Este estudio tuvo como objetivo proporcionar evidencias de validez y confiabilidad de la Escala de Gratitud (G-20) para la población adulta brasileña. Específicamente, verificar la estructura del cuestionario mediante el análisis factorial confirmatorio, explorar la consistencia interna del instrumento y la validez de criterios concurrente y convergente. Es un estudio cuantitativo, correlacional con diseño transversal. La muestra por conveniencia está compuesta por 348 adultos entre 18 y 59 años de las cinco regiones brasileñas. Los instrumentos utilizados fueron el cuestionario de datos sociodemográficos, G-20, GQ-6, DASS-21, PANAS y P-DURELL. La escala total demostró una fiabilidad satisfactoria (α = 0,92 y Ω = 0,71) y en todas dimensiones del instrumento. El análisis del ajuste de datos para la estructura de cuatro factores demostró un valor aceptable para adecuación del modelo (RMSEA = 0.068, CFI = 0.956 y TLI = 0.949) y el predominio de correlaciones entre los instrumentos se demostró significativo. (AU)

[Artificial Intelligence in Medicine. Ethical reflections from the thought of Edmund Pellegrino]. / Inteligencia Artificial en Medicina. Reflexiones éticas desde el pensamiento de Edmund Pellegrino.

The current scenario of health sciences, and of Medicine in particular, is characterized by the growing role of Artificial Intelligence (AI), thus projecting towards the consolidation of a new model of Medicine. Along with the undeniable advantages offered by the application of AI for the diagnosis and treatment of complex clinical problems, some ethical questions arise, which demand careful reflection. However, most of the literature that addresses the ethical issues associated with the use of AI in medicine does so from the poiesis' perspective. Indeed, a large part of that evidence is related to the design, programming, training and operation of algorithms, problems that exceed the competences of the health professionals that use them. Our proposal is framed in the ethics of virtue outlined by Edmund Pellegrino, which is a valuable epistemological perspective to trace a path of reflection on the ethical problems arising from the use of AI in Medicine. This perspective -based on a sound philosophy of Medicine- adopts the praxis' point of view, that is, of the acting subject. Since the health professional is a moral agent who uses AI as a tool to achieve an end -the good of the patient-,from Pellegrino's perspective it is possible to ask how the use of AI might influence the achievement of the goal of medical work and thus, be considered a criterion of ethical orientation.

A coisa em psicanálise e o objeto no lísis de Platão / The thing in psychoanalysis and object in Plato's lysis / La cosa en psicoanálisis y el objeto en lisis de Platón

Este artigo propõe o estudo sobre o conceito de outro como semelhante e como objeto. Partindo de textos que interpelam a alteridade na psicanálise e remetendo aos temas do complexo semelhante, da satisfação, da perda, do luto, da negativa, da repetição; avalia o conceito de outro articulando textos de diversos autores. A partir da psicanálise freudiana, estuda o das Ding e a negação, discriminando com estes termos um objeto estruturante na origem do psiquismo. Aborda textos técnicos da psicanálise para delimitar o tema da repetição. Também a recordação e a repetição são vinculadas ao objeto e estudadas na perspectiva da filosofia moderna. São retomados temas do diálogo platônicos para definir o lugar do erótico e da amizade. No fim do presente artigo, propomos o termo clássico grego Oikos com valor equivalente ao da Coisa freudiana e como esta aparece em escritos psicanalíticos.(AU)

This article studies the concept of other as similar and object. It is based on texts that question the alterity in psychoanalysis and refers to the themes of otherness complex, loss, grief, negative, repetition, and evaluates the concept of other, using articles of diverse authors. Based on Freudian psychoanalysis, it studies the Thing and the denial and discriminates a structuring object in the origin of psychism. It approaches technical texts of psychoanalysis to delimitate the theme of repetition. The recordation and repetition are also linked to the object and studied from the perspective of modern philosophy. Themes of the platonic dialogues are resumed to define the place of the erotic and the friendship. In the end of the article, we propose the greek classic term Oikos, with equal value to the Freudian Thing, as this one appears in psychoanalytic writings.(AU)

Este artículo estudia el concepto Otro como semejante y como objeto. A partir de textos que interpelan la alteridad en psicoanálisis y que se refieren a temas del complejo semejante, de la satisfacción, de la pérdida, del duelo, de la negación, de la repetición, se evalúa el concepto de Otro articulando textos de diferentes autores. Basado en el psicoanálisis freudiano, se aborda Ding y la negación, discriminando con estos términos un objeto estructurante en el origen de lo psíquico. Se abordan textos técnicos del psicoanálisis para delimitar el tema de la repetición; el recuerdo y la repetición son vinculadas al objeto y estudiadas desde la perspectiva de la filosofía moderna; y se retoman temas de los diálogos platónicos para definir el lugar de lo erótico y la amistad. Al culminar este artículo se propone leer el término griego clásico Oikos con un valor equivalente al de la Cosa freudiana como aparece en los escritos psicoanalíticos.(AU)

Ética das virtudes aplicada à deontologia médica / Ethics of virtue applied to medical deontology / Ética de las virtudes aplicada a la deontología médica

Resumo Ao longo da história, a ética médica assumiu diferentes perspectivas. Na atualidade, parece haver indiscutível supremacia do entendimento de que a ética normativa é aquela que melhor atende às necessidades da relação de profissionais da medicina com seus pacientes. Nesse contexto, esta pesquisa buscou investigar como a ética das virtudes pode contribuir para que a deontologia médica possa ser eficaz e virtuosa com vistas ao bem do paciente. Para buscar essa compreensão, realizou-se pesquisa bibliográfica de caráter teórico-conceitual narrativa e crítica. A hipótese levantada é de que, embora a deontologia seja o guia mais aceito e praticado na relação do profissional com o paciente, se não for acompanhada de uma ética das virtudes para orientar a ação médica, não há garantias de que o mero cumprimento da regra seja virtuoso no que tange ao bem do paciente.

Abstract Throughout history, medical ethics has taken on different perspectives. Nowadays, the indisputable understanding seems to be that of the supremacy of normative ethics as the one that best meets the needs of the relationship between medical professionals and their patients. Given this context, this investigation sought to understand how the ethics of virtues can contribute so that medical deontology can be effective and virtuous targeting the well-being of patients. To seek this understanding, a bibliographic search of narrative and critical theoretical-conceptual character was carried out. The hypothesis is that although deontology is the most accepted and practiced guide in the professional-patient relationship, if it is not accompanied by an ethics of virtue to guide medical action, there is no guarantee that the mere fulfillment of the rule is virtuous with regard to the patient's well-being.

Resumen La ética médica adoptó diferentes perspectivas a lo largo de la historia. Parece existir actualmente una indiscutible supremacía de que la ética normativa es la que mejor responde a las necesidades de los profesionales médicos y sus pacientes. Por tanto, esta investigación buscó evaluar las posibles contribuciones de la ética de las virtudes para que la deontología médica pueda ser eficaz y virtuosa con vistas al bien del paciente. Para comprenderla, se realizó una investigación bibliográfica teórica-conceptual narrativa y crítica. Se partió de la hipótesis de que cuando la deontología, a pesar de ser la guía más aceptada y practicada en la relación del profesional con el paciente, no va acompañada de una ética de las virtudes destinada a guiar la conducta médica, no está garantizado que el mero cumplimiento de las reglas la haga virtuosa con respecto al bien del paciente.

Tríade Sombria baseada em um modelo de virtudes da psicologia positiva / Dark Triad based on a virtue model of positive psychology / Tríada Oscura basada en un modelo de virtudes de la psicología positiva

A partir de investigações recentes entre variáveis consideradas socialmente desejáveis, como as forças de caráter e virtudes, deu-se início a propostas que visam a analisar como essas características se comportam quando utilizadas de maneira extrema. Um conjunto de traços conhecido por suas características extremas e antagonistas são as variáveis da tríade sombria (maquiavelismo, narcisismo e psicopatia). Este estudo teve como objetivo analisar, a partir de um modelo multivariado, a contribuição das virtudes na explicação da tríade sombria. Participaram 284 adultos, com idades entre 18 a 65 anos (M = 29,06; DP = 9,73); respondendo a Escala de Forças de Caráter e o Short Dark Triad. A partir do modelo restrito de path analysis, os resultados indicaram que as virtudes interpessoais, de coragem, de humanidade e de autorregulação explicaram as dimensões sombrias. Quando sub ou superutilizadas, as virtudes podem atuar como possíveis preditoras de comportamentos socialmente indesejáveis, vide a tríade sombria.(AU)

Based on recent investigations of variables considered socially desirable, such as character strengths and virtues, proposals have been initiated that aim to analyze how these characteristics behave when underused or overused. A set of traits known for their extreme and antagonistic characteristics are the variables of the Dark Triad (Machiavellianism, narcissism and psychopathy). This study aimed to analyze, from a multivariate model, the contribution of virtues in explaining the Dark Triad. Participants were 284 adults, aged 18 to 65 years (M = 29.06; SD = 9.73); who responded to the Escala de Forças de Caráter and the Short Dark Triad. Based on the restricted path analysis model, the results indicated that the interpersonal virtues, courage, humanity and self-regulation explained the dark dimensions. When underused or overused, virtues can act as possible predictors of socially undesirable behaviors, such as the Dark Triad.(AU)

Con base en recientes investigaciones entre variables consideradas socialmente deseables, como las fortalezas de carácter y virtudes, se han iniciado propuestas para analizar cómo se comportan estas características cuando se utilizan de forma extrema. Un conjunto de rasgos conocidos por sus características extremas y antagónicas son las variables de la tríada oscura (Maquiavelismo, narcisismo y psicopatía). Este estudio tuvo como objetivo analizar la contribución de las virtudes en la explicación de la tríada oscura, a partir de un modelo multivariante. Participaron 284 adultos, de entre 18 y 65 años (M = 29.06; DS = 9.73); respondiendo a la Escala de Forças de Caráter y la Short Dark Triad. A partir del modelo de path analysis los resultados indican que las virtudes interpersonales, de valor, de humanidad y de autorregulación explican las dimensiones oscuras. Cuando se infrautilizan o se sobreutilizan, las virtudes pueden actuar como posibles predictores de comportamientos socialmente indeseables, véase la tríada oscura.(AU)

The role of positive behaviors, attitudes and virtues in the mental health of community-dwelling older adults: A 1-year follow-up study.

OBJECTIVES: Few studies have investigated the influence of positive behaviors, attitudes and virtues on mental health outcomes of older adults, particularly in developing countries. The aim of this longitudinal study was to investigate the influence of positive behaviors, attitudes and values on the mental health (depression, anxiety and stress) of Brazilian older adults treated in primary care. METHODS: A longitudinal study, with a 1-year follow-up, of older adults seen by Family Medicine teams was conducted. Instruments were applied assessing traditional factors (cognition, physical activity, sleep, quality of life, social support), behavioral factors (religiousness, spirituality, satisfaction with life, resilience, altruism, volunteerism, loneliness, meaning in life) and mental health (depression, anxiety and stress). Analyses using linear and logistic regression models were performed. RESULTS: A total of 490 older adults (91.8% of individuals assessed at baseline) were included. Traditional factors such as gender, sleep problems, ethnicity and alcohol use, as well as positive behavioral factors including loneliness, resilience and well-being at baseline, were found to be associated with mental health at 1-year follow-up. Similarly, changes in scores for quality of life, loneliness, religiousness, feeling at peace, sleep problems and altruism were associated with changes in mental health scores. CONCLUSIONS: The results revealed that positive behavioral factors influenced the mental health of older adults as much as traditional factors and should therefore be addressed by health professionals and medical managers.

The association of mental health with positive behaviours, attitudes and virtues in community-dwelling older adults: Results of a population-based study.

BACKGROUND: Despite major advancements in understanding of the factors associated with mental health in older adults, studies assessing positive behaviours, attitudes and virtues are still scarce in the literature. AIMS: This study aims to investigate whether factors related to positive behaviours, attitudes and virtues are associated with mental health (i.e. depression, anxiety and stress) and satisfaction with life in Brazilian community-dwelling older adults. METHODS: A population-based, cross-sectional study of Brazilian older adults who were users of the public health system and seen by Family Health teams was conducted in 2017. Instruments were applied to assess cognition, physical activity, sleep, quality of life, social support, religiousness, spirituality, satisfaction with life, resilience, altruism, volunteerism, loneliness, meaning in life and mental health (i.e. depression, anxiety and stress). Analyses were carried out using linear and logistic regression models. RESULTS: A total of 534 (93.5%) older adults were included. Positive behavioural factors and values including volunteerism, meaning in life, resilience, peace, loneliness, faith and religiousness were associated with mental health outcomes (i.e. depression, anxiety and stress), as were traditional factors, such as sleep, gender, social support and cognitive state. CONCLUSIONS: Aspects related to positive behaviour, attitudes and virtues can impact the mental health of the older population. These results can serve to alert health professionals on the importance of addressing these factors and help guide the implementation of preventive measures and interventions for this age group.

The process of moral distress development: A virtue ethics perspective.

This theoretical paper proposes a new perspective to understand the moral distress of nurses more fully, using virtue ethics. Moral distress is a widely studied subject, especially with respect to the determination of its causes and manifestations. Increasing the theoretical depth of previous work using ethical theory, however, can create new possibilities for moral distress to be explored and analyzed. Drawing on more recent work in this field, we explicate the conceptual framework of the process of moral distress in nurses, proposed by Ramos et al., using MacIntyrean virtue ethics. Our analysis considers the experience of moral distress in the context of a practice, enabling the adaptation of this framework using virtue ethics. The adoption of virtue ethics as an ethical perspective broadens the understanding of the complexity of nurses' experiences of moral distress, since it is impossible to create a ready model that can cover all possibilities. Specifically, we describe how identity, social context, beliefs, and tradition shape moral discomfort, uncertainty, and sensitivity and how virtues inform moral judgments. Individuals, such as nurses, who are involved in a practice have a narrative history and a purpose (telos) that guide them in every step of the process, especially in moral judgment. It is worth emphasizing that the process described is supported by the formation of moral competence that, if blocked, can lead to moral distress and deprofessionalization. It is expected that nurses seek to achieve the internal good of their practice, which legitimizes their professional practice and supports them in moral decision-making, preventing moral distress.

Psychometric Properties of the Multidimensional Temperance Scale in Adolescents.

Recent research has shown the relevance of measuring the virtue of temperance. The present study tested a multidimensional and second-order structure scale to assess temperance using a sub-scale of the Values in Action Inventory of Strengths for Youth (VIA-Youth). Scale properties were tested using data from a sample of 860 adolescents aged from 12 to 18 years old (M = 14.28 years, SD = 1.65). The sample was randomly split into two subsamples for model cross-validation. Using the first sample, we assessed scale dimensionality, measurement invariance, and discriminant and concurrent validity. A second sample was used for model cross-validation. Confirmatory factorial analysis confirmed the fit of one second-order factor temperance virtue model, with the dimensions of forgiveness, modesty, prudence, and self-control. The results indicate scale measurement equivalence across gender and stage of adolescence (early vs. middle). Latent means difference tests showed significant differences in forgiveness, modesty, and self-regulation by gender, and modesty according to adolescence stage. Moreover, the scale showed discriminant and concurrent validity. These findings indicate that this scale is helpful for assessing temperance in adolescents and suggest the value of temperance as a multidimensional and second-order construct.

COVID-19. Effect of Moral Messages to Persuade the Population to Stay at Home in Spain, Chile, and Colombia.

Analyze whether the content of three moral messages (deontological, ethical utilitarianism, ethical virtue) and a control message differentially affect the probability of engaging in four behaviors: Washing their hands, participating in public gatherings, staying at home/avoiding social contact, and forwarding the message to inform more people. In our study, the sender of the message is a university professor. These variables are measured in terms of their behavioral intentions and others' behavioral intentions (beliefs about others' behavior). Randomized Controlled Trial. Our study includes the analysis of the possible moderating effect of the country of residence (Spain n = 1,122, Chile n = 1,107, and Colombia n = 1,433). The message with content referring to ethical virtue and staying at home obtains statistically significant lower scores on the probability of carrying out public health behaviors and sharing the message received. Regarding beliefs about the behavior of others, the message of ethical virtue has the same negative effect, but only on the likelihood of other people washing their hands, staying at home, and sharing the public health message. Institutional messages aimed at promoting public health behaviors are necessary in a pandemic situation. Our recommendation is to use deontological and utilitarian, or non-moral, content.

Reflexividade do sensível e do cuidado à família no contexto da saúde mental / Reflexivity of the sensitive and family care in the context of mental health / Reflexividad de lo sensible y de la atención familiar en el contexto de la salud mental

Objetivo: descrever a experiência de famílias que vivenciam o sofrimento mental em dispositivos existenciais presentes no território. Método: estudo descritivo, de abordagem qualitativa, fundamentado na fenomenologia de Merleau-Ponty. Com aprovação do comitê de ética em pesquisa, o estudo foi desenvolvido entre julho de 2017 e junho de 2018 em um município da Bahia, Brasil, com a participação de dez famílias, representadas por 24 pessoas. Os dados foram coletados por meio de entrevistas fenomenológicas e rodas de intersubjetividade, tendo sido analisados pela técnica analítica da ambiguidade. Resultados: as descrições foram categorizadas em: família como lugar de re(construção) de virtudes relacionais e liberdade como dispositivo existencial de cuidado. Conclusão: o estudo demostrou o potencial da família para se constituir como espaço de promoção de virtudes e fortalecimento de vínculos; e ressaltou a importância da construção e valorização de experiências dialógicas, a exemplo das rodas de intersubjetividade, que se mostraram como relevante estratégia de cuidado em saúde mental.

Objective: to describe the experience of families who experience mental suffering in existential spaces in the territory. Method: this qualitative, descriptive study, based on the phenomenology of Merleau-Ponty and approved by the research ethics committee, was conducted between July 2017 and June 2018 in a municipality in Bahia, Brazil, with the participation of ten families, represented by 24 people. Data were collected in phenomenological interviews and intersubjectivity groups, and then analyzed using the ambiguity analysis technique. Results: the resulting descriptions were categorized into the family as a place for re(building) relational virtues and freedom as an existential space for care. Conclusion: the study demonstrated the family's potential to constitute a space for promoting virtues and strengthening bonds, and highlighted the importance of building and valuing dialogical experiences, such as the intersubjectivity groups, which proved to be a substantial mental health care strategy.

Objetivo: describir la vivencia de familias que experimentan sufrimiento mental en espacios existenciales del territorio. Método: este estudio cualitativo, descriptivo, basado en la fenomenología de Merleau-Ponty y aprobado por el comité de ética en investigación, se realizó entre julio de 2017 y junio de 2018 en un municipio de Bahía, Brasil, con la participación de diez familias, representadas por 24 personas. Los datos fueron recolectados en entrevistas fenomenológicas y grupos de intersubjetividad, y luego analizados usando la técnica de análisis de ambigüedad. Resultados: las descripciones resultantes se categorizaron en la familia como lugar de reconstrucción de las virtudes relacionales y la libertad como espacio existencial para el cuidado. Conclusión: el estudio demostró el potencial de la familia para constituir un espacio de promoción de virtudes y fortalecimiento de vínculos, y destacó la importancia de construir y valorar experiencias dialógicas, como los grupos de intersubjetividad, que resultó ser una estrategia sustancial de atención en salud mental.

Virtudes del médico: ¿qué importancia le atribuyen los pacientes?

Background: Theoretically, the exercise of good medicine requires physicians who possess and practice virtues. There are good reasons to believe that virtue ethics would be highly appreciated by patients. Aim: To determine the importance that patients attribute to the possession virtues among physicians. Material and Methods: Patients hospitalized in a private and a public hospital were invited to answer a three-question survey. The questions were: first, what do you expect of a good physician? Second, please evaluate, in a scale from 1 to 5, the importance of physician virtues to consider him a good doctor (fidelity to trust given by the patient, benevolence, postponement of self-interests, compassion, intellectual honesty, justice and prudence). Third, among the seven former virtues, select the three more important, and then the most important of all. Results: Most patients responded that they valued that a good physician should have good communication skills, a cordial relationship, commitment to the patient and knowledge. All virtues studied were considered important or very important by almost all patients. The virtues considered the most important were intellectual honesty and fidelity to trust given by the patient. Conclusions: These results support the theoretical argument that, for patients, the practice of virtue ethics is essential for a good medical practice.

Tribulaciones éticas del COVID-19: lo sobrecogedor siniestro, la responsabilidad existencial y Medice, Cura Te Ipsum

The COVID-19 pandemic revealed the vulnerability of the human being in their existential and medical fields. A feeling of uncertainty of an overwhelming and ominous nature indicates that dying is inherent for the human condition, a feeling that is daily hidden behind the mask of a casual, unexpected, random event. The possibility of dying from the viral disease revealed that the essence of man as being-in-the-world is ethical or self-assumption and is expressed through an original rather than a moral conscience, which calls for authenticity, to listen to its nihility as being-referred-to-death. The medical ethical principles based on rights and duties need to be perfected by the ethics of virtues in accordance with the current challenges, requiring a transformation of the moral self of the doctor. A moral failure of duty is inevitable for medicine, it will never reach its final realization.

Vergonha e honra: o juízo moral de estudantes universitários / Shame and honor: the moral judgment of college students

O presente estudo é uma pesquisa qualitativa e descritiva que buscou investigar o juízo moral dos participantes sobre o que o protagonista de uma história que cometeu uma falta moral relacionada à honra deveria sentir; bem como averiguar se os participantes associam, espontaneamente, o sentimento de vergonha a esta pessoa. Realizaram-se entrevistas individuais com 40 universitários. Os resultados demonstram que a maioria dos participantes atribuiu o sentimento de vergonha ao protagonista da história, e as justificativas fizeram alusão principalmente à vergonha como correspondente a um controle interno e externo simultaneamente, e o argumento mais utilizado refere-se ao fato de que a reação foi na forma errada. Espera-se que este trabalho contribua com a reflexão sobre a relação entre o sentimento da vergonha e o universo moral dos universitários. Assim, ao destacar que o sentimento de vergonha equivale tanto a um controle interno quanto externo, almejamos subsidiar e promover a realização de outros estudos que investiguem a influência da afetividade na moralidade.(AU)

This study is a qualitative and descriptive research that sought to investigate the moral judgment of the participants about what the protagonist of a story that committed an honor-related moral misconduct should feel; as well as to ascertain if the participants spontaneously associate the feeling of shame with this person. There were individual interviews with 40 university, based on Piaget's clinical method (Piaget, 1932/1994). The results show that most participants attributed the sense of shame to the protagonist of the story, and the justifications allude mainly to shame as corresponding to an internal and external control simultaneously, and the most used argument refers to the fact that the reaction it was in the wrong way. It is hoped that this work will contribute to the reflection on the relationship between feelings of shame and moral universe of college. Thus, emphasizing that the feeling of shame is equivalent both an internal and external control, we aim to support and promote further studies to investigate the influence of affection in morality.(AU)

[A survey among patients about physician virtues that they value]. / Virtudes del médico: ¿qué importancia le atribuyen los pacientes?

BACKGROUND: Theoretically, the exercise of good medicine requires physicians who possess and practice virtues. There are good reasons to believe that virtue ethics would be highly appreciated by patients. AIM: To determine the importance that patients attribute to the possession virtues among physicians. MATERIAL AND METHODS: Patients hospitalized in a private and a public hospital were invited to answer a three-question survey. The questions were: first, what do you expect of a good physician? Second, please evaluate, in a scale from 1 to 5, the importance of physician virtues to consider him a good doctor (fidelity to trust given by the patient, benevolence, postponement of self-interests, compassion, intellectual honesty, justice and prudence). Third, among the seven former virtues, select the three more important, and then the most important of all. RESULTS: Most patients responded that they valued that a good physician should have good communication skills, a cordial relationship, commitment to the patient and knowledge. All virtues studied were considered important or very important by almost all patients. The virtues considered the most important were intellectual honesty and fidelity to trust given by the patient. CONCLUSIONS: These results support the theoretical argument that, for patients, the practice of virtue ethics is essential for a good medical practice.

[Ethical tribulations of COVID-19: the sinister ominous, existential responsibility and Medice, Cura Te Ipsum]. / Tribulaciones éticas del COVID-19: lo sobrecogedor siniestro, la responsabilidad existencial y Medice, Cura Te Ipsum.

The COVID-19 pandemic revealed the vulnerability of the human being in their existential and medical fields. A feeling of uncertainty of an overwhelming and ominous nature indicates that dying is inherent for the human condition, a feeling that is daily hidden behind the mask of a casual, unexpected, random event. The possibility of dying from the viral disease revealed that the essence of man as being-in-the-world is ethical or self-assumption and is expressed through an original rather than a moral conscience, which calls for authenticity, to listen to its nihility as being-referred-to-death. The medical ethical principles based on rights and duties need to be perfected by the ethics of virtues in accordance with the current challenges, requiring a transformation of the moral self of the doctor. A moral failure of duty is inevitable for medicine, it will never reach its final realization.

Corpo, cultura e subjetividade: uma abordagem psicológica da normatividade branca / Body, culture and subjectivity: a psychological approach on white normativity / Cuerpo, cultura y subjetividad: enfoque psicológico sobre la normatividad blanca

Resumo O presente trabalho tem como objetivo contribuir teoricamente para uma abordagem psicológica das relações raciais. Com base em contribuições das psicologias social e cultural, da sociologia e dos estudos culturais e pós-coloniais pautadas no construcionismo social, este ensaio apresenta uma discussão sobre as relações entre corpo, cultura e subjetividade. Além disso, aborda as maneiras pelas quais essas três dimensões da existência humana são mutuamente construídas, assim como as relações de poder que permeiam tais construções em contextos pós-coloniais. Mais especificamente, utilizamos o corpo humano como ponto de partida para tecer reflexões teóricas acerca dos processos de subjetivação de sujeitos racializados, propondo um movimento de desnaturalização daquilo que nos estudos críticos sobre raça é chamado de "normatividade branca". A discussão apresentada girou em torno da hipótese de que pessoas que compartilham de um conjunto de pressupostos socioculturais construídos a partir de experiências comuns, como corpos racializados, costumam reproduzir formas de ser, estar e atuar no mundo consistentes com tais pressupostos. Essas formas de ser, estar e atuar, por suas vezes, funcionam como mecanismos de promoção e manutenção de conjuntos particulares de expressões psicológicas. Por fim, consideramos que reconhecer a dimensão subjetiva da existência humana como processos culturalmente situados, assim como a impossibilidade de dissociarmos tais processos dos lugares sociais que ocupamos em virtude dos marcadores sociais personificados por nossos corpos, é reconhecer que sociedades racializadas produzem não apenas corpos racializados mas também subjetividades racializadas.

Abstract This paper provides theoretical contributions to a psychological approach to race relations. Based on social and cultural psychology, sociology, and postcolonial and cultural studies, and adopting a social constructionist perspective, this article discusses the association between body, culture, and subjectivity. It looks at the ways these three dimensions of human existence are mutually constructed, as well as the power dynamics shaping these constructions in postcolonial contexts. More specifically, we use the human body as a starting point to develop theoretical reflections about the subjective processes experienced by racialized bodies, proposing a denaturalization movement regarding the phenomenon of "white normativity", as is called in critical studies on race. The discussion revolves around the hypothesis that people who share a set of socio-cultural assumptions built as a result of their common experiences as racialized bodies often reproduce ways of being and acting in the world that are consistent with such assumptions. These forms of being and acting in the world, in turn, function as mechanisms to promote and maintain particular sets of psychological expressions. Lastly, we conclude that recognizing the subjective dimension of our existence as culturally situated processes (as well as the impossibility of decoupling such processes from the social space we occupy by virtue of the social markers embodied by our bodies) means to acknowledge that racialized societies produce not only racialized bodies, but also racialized subjectivities.

Resumen Este texto tuvo como objetivo contribuir teóricamente con un enfoque psicológico sobre las relaciones raciales. Con base en los aportes de las psicologías social y cultural, de la sociología, de los estudios culturales y poscoloniales, este ensayo presenta una discusión sobre las relaciones entre cuerpo, cultura y subjetividad. Además, aborda las maneras por las cuales esas tres dimensiones de la existencia humana son mutuamente construidas, así como las relaciones de poder que permean tales construcciones en contextos poscoloniales. Específicamente, utilizamos el cuerpo humano como punto de partida para tejer reflexiones teóricas acerca de los procesos de subjetivación de sujetos racializados, proponiendo un movimiento de desnaturalización de aquello que, en los estudios críticos sobre raza, llamamos de "normatividad blanca". La discusión presentada plantea la hipótesis de que las personas comparten un conjunto de presupuestos socioculturales, construidos en experiencias comunes como cuerpos racializados, que reproducen formas de ser, estar y actuar en el mundo y que son consistentes con tales presupuestos. Esas formas de ser, estar y actuar funcionan como mecanismos de promoción y mantenimiento de conjuntos particulares de expresiones psicológicas. Finalmente, consideramos que reconocer la dimensión subjetiva de la existencia humana como procesos culturalmente situados, así como la imposibilidad de disociarnos tales procesos del lugar social que ocupamos en virtud de los marcadores sociales personificados por nuestros cuerpos, es reconocer que sociedades racializadas producen no solo cuerpos racializados, sino también subjetividades racializadas.