In a plenary presentation on structural racism at the 2019 American Society of Bioethics and Humanities Annual Meeting, invited speaker Mary T. Bassett asserted that there is no solidarity without...

U.S. Food and Drug Administration policy prohibits blood donation from men who have had sex with men even one time since 1977. Growing moral criticism claims that this policy is discriminatory, a claim rejected by the FDA. An overview of U.S. blood donation, recent donor deferral policy, and the conventional ethical debate introduce the need for a different approach to analyzing discrimination claims. I draw on an institutional understanding of injustice to discern and describe five features of the MSM policy (...) and its FDA context that contribute to its discriminatory effect. I note significant similarities in the 1980s policy of deferring Haitians, suggesting an historical pattern of discrimination in FDA deferral policy. Finally, I point to changes needed to move toward a nondiscriminatory deferral policy. (shrink)

Hastings Center Report, Volume 52, Issue S1, Page S50-S56, March‐April 2022.

The factions debating health care reform in the United States have gravitated toward one of two positions: that just health care is an individual responsibility or that it must be regarded as a national concern. Both arguments overlook a third possibility: that justice in health care is multilayered and requires the participation of multiple and diverse communities. _Communities of Health Care Justice_ makes a powerful ethical argument for treating communities as critical moral actors that play key roles in defining and (...) upholding just health policy. Drawing together the key community dimensions of health care, and demonstrating their neglect in most prominent theories of health care justice, Charlene Galarneau postulates the ethical norms of community justice. In the process, she proposes that while the subnational communities of health care justice are defined by shared place, including those bound by culture, religion, gender, and race that together they define justice. As she constructs her innovative theorization of health care justice, Galarneau also reveals its firm grounding in the work of real-world health policy and community advocates. _Communities of Health Care Justice_ not only strives to imagine a new framework of just health care, but also to show how elements of this framework exist in current health policy, and to outline the systemic, conceptual, and structural changes required to put these justice norms into fuller practice. (shrink)

We often speak of health care as a social good. What kind of good it is-and what of us in making it available to the members of society-depends on how society underst value of health care may be understood in many different ways within society.

This response to Kariyawasam and Rai affirms their critique of the pathologization of trans youth but forecasts a foreseeable negative outcome of their proposed elimination of diagnosis as a prerequisite to gender-affirming care (GAC) — the risk of removing GAC entirely from the medical sphere and compromising the wellbeing of those transgender individuals for whom GAC is deeply affirming. We suggest an ethical framework of GAC that expands past a focus on autonomy to incorporate a principle of respect for persons (...) that affirms the dignity and diversity of trans youth — recognizing the need to facilitate both medical assistance and social change. (shrink)

The U.S. 2010 Patient Protection and Affordable Care Act exempts members of health care sharing ministries from the individual mandate to have minimum essential insurance coverage. Little is generally known about these religious organizations and even less critical attention has been brought to bear on them and their ACA exemption. Both deserve close scrutiny due to the exemption’s less than clear legislative justification, their potential influence on the ACA’s policy and ethical success, and their salience to current religious liberty debates (...) surrounding the expansion of religious exemptions from ACA responsibilities for both individuals and corporations. Analyzing documents of the United States’ three largest health care sharing ministries and related material, I examine these organizations and their ACA exemption with particular consideration of their ethical dimensions. Here a thick description of the nature and workings of health care sharing ministries precedes a similar account of the ACA exemption. From these empirical analyses, five ethical and policy concerns emerge: the charity versus insurance status of these ministries; the conflation of two ACA religious exemptions; the tension between the values of religious liberty and of justice; the potential undermining of ACA policy goals; and the questionable compliance of health care sharing ministries with ACA exemption requirements. An accurate and informed understanding of HCSMs is required for policymakers and others to justify the ACA exemption of health care sharing ministry members. A sufficient justification would address at least the five ethical and policy concerns raised here. (shrink)

U.S. Food and Drug Administration policy prohibits blood donation from men who have had sex with men even one time since 1977. Growing moral criticism claims that this policy is discriminatory, a claim rejected by the FDA. An overview of U.S. blood donation, recent donor deferral policy, and the conventional ethical debate introduce the need for a different approach to analyzing discrimination claims. I draw on an institutional understanding of injustice to discern and describe five features of the MSM policy (...) and its FDA context that contribute to its discriminatory effect. I note significant similarities in the 1980s policy of deferring Haitians, suggesting an historical pattern of discrimination in FDA deferral policy. Finally, I point to changes needed to move toward a nondiscriminatory deferral policy. (shrink)

Given the enduring inequities in US health and health care, it is no surprise that particular communities are bearing the disproportionate brunt of the Covid‐19 pandemic and our responses to it. Many ethical aspects of the pandemic involve diverse communities bound by race, ethnicity, disability, income, residence, age, and more. How does bioethics engage these communities in theory and in practice? Only faintly, despite Covid‐19's relentless reminder that communities matter morally. This article sketches initial directions for developing a community‐inclusive bioethics, (...) one that understands communities as critical moral participants in the work of bioethics as well as in health and health care. (shrink)

The report from the Presidential Commission for the Study of Bioethical Issues is clear that the public health services research conducted in Guatemala mid‐century was wrong, but its focus on individual responsibilities is inadequate for the structural and institutional factors at the root of that research. Ethically Impossible”: STD Research in Guatemala from 1946 to 1948, released in September 2011 by the Presidential Commission for the Study of Bioethical Issues, 1 responds to President Obama's request for a “thorough fact‐finding investigation” (...) into research carried out by the U.S. Public Health Service in Guatemala from 1946 to 1948. “Ethically Impossible” offers a detailed narrative of what happened in Guatemala and a self‐described “unvarnished ethical analysis.” I argue, however, that being “ever vigilant” to prevent exploitation, as well as learning as a society from this past and honoring the memory of Guatemalan victims, requires a more complex ethical analysis than the commission offers in this report. Specifically, we need to identify the structural injustices that innervated the social relations and the institutions fundamental to the moral landscape of this 1940s research, and we need to expand our understandings of moral responsibility accordingly. The report posits three “longstanding and widely accepted moral principles” as the framework for evaluating this research: (1) to treat persons fairly and with respect, (2) not to harm (or risk harming) persons unless the risk is reasonable and the benefit proportional, and (3) not to treat persons as means to others’ ends. As critically important as the three principles are to research ethics writ large, they alone are unfitting tools for addressing the kind of structural and institutional moral factors that are so important in these PHS studies. (shrink)

Health justice seeks, both conceptually and in practice, to strengthen community engagement and empowerment as an integral means of addressing health disparities. In this essay, we explore the nature of communities and their roles in health care/public health. We propose that an ethical principle of respect for communities is a requisite part of health justice. It is this respect for communities that ethically grounds health justice’s calls for greater community engagement and empowerment. Conceptions of health justice, we claim, will gain (...) ethical power and coherence as this principle is more clearly recognized and further developed. (shrink)

Short overview of the From Small Beginnings Project and its relevance for resisting eugenics in contemporary society.

(2013). Review of Anne-Maree Farrell, The Politics of Blood: Ethics, Innovation and the Regulation of Risk. The American Journal of Bioethics: Vol. 13, No. 4, pp. 54-56. doi: 10.1080/15265161.2013.768869.

Though many pioneering feminists were deeply influenced by American pragmatism, their contemporary followers have generally ignored that tradition because of its marginalization by a philosophical mainstream intent on neutral analyses devoid of subjectivity. In this revealing work, Charlene Haddock Seigfried effectively reunites two major social and philosophical movements, arguing that pragmatism, because of its focus on the emancipatory potential of everyday experiences, offers feminism its most viable and powerful philosophical foundation. With careful attention to their interwoven histories and contemporary (...) concerns, _Pragmatism and Feminism_ effectively invigorates both traditions, opening them to new interpretations and appropriations and asserting their timely philosophical relevance. This foundational work in feminist theory simultaneously invites and guides future scholarship in an area of rapidly emerging significance. (shrink)

This article clarifies the relationship between moral personhood and moral management in ethical leadership from a Confucian perspective. Drawing from four Confucian classics, this study integrates the leader’s ethical values and activities undertaken to promote virtues in followers. The harmonisation of moral personhood and moral management is facilitated by two cardinal Confucian beliefs: innate human nature and moral self-cultivation. From a Confucian viewpoint, all human beings are endowed with a good nature that enables them to become virtuous persons and leaders. (...) Ethical leaders subdue their selfish desires and extend their natural moral feelings of true goodness, righteousness, propriety and wisdom to others. Moral personhood and moral management are inseparable because to cultivate oneself morally is to help others to become moral persons. By synthesising moral personhood and moral management, a Confucian worldview of ethical leadership contributes to leadership studies in two main ways: safeguarding against the leader’s abuse of power, and advancing organisational change through path-shaping. (shrink)

I analyze the case of pregnant athletes, and argue that sexism surrounds pregnant athlete’s participation in sport. I claim that we stigmatize the pregnant body in action. Participating in sport wh...

In this essay, I draw upon Ellen J. Langer’s notions of mindlessness and mindfulness to identify and delineate Confucius’ views on mindfulness. Langer’s theory exemplifies a social-cognitive approach to mindfulness which is a prominent orientation in the extant research. I argue that Confucius, like Langer, rejects mindlessness that is characterised by an over-reliance on automatic responses based on past knowledge and experiences. Furthermore, Confucius supports Langerian mindfulness by underlining the importance of a flexible mindset that is demonstrated through making novel (...) distinctions, appreciating new perspectives and being sensitive to the context. But Confucius’ formulation of mindfulness goes beyond Langer’s by advocating the setting of one’s heart-mind on learning and the application of virtues. A Confucian interpretation of mindfulness debunks an East-West dichotomy on mindfulness and illustrates the harmonisation of the cognitive, affective, moral and social dimensions of mindfulness. (shrink)

Throughout the two-thousand-year span of Christian history, believers in Jesus have sought to articulate their faith and their understanding of how God works in the world. How do we, as we examine the vast and varied output of those who came before us, understand the unity and the diversity of their thinking? How do we make sense of our own thought in light of theirs? The Christian Understandings series offers to help. In this exciting volume, Charlene Burns offers a (...) brief but thorough tour through more than two millennia of thought on the nature of evil. Starting with the contexts of the Hebrew Bible and moving forward, Burns outlines the many ways that Christian thought has attempted to deal with the reality of evil and suffering. From a personal Satan and demonic activity, to questions of free will and autonomy, to the nature of God and Gods role in suffering, Burns offers a clear and compelling overview. (shrink)

The Ultimate Fighting Championship broadcasts Mixed Martial Arts fights in over 149 countries to nearly a billion households worldwide. In 2013, the UFC signed the first ever female fighter Ronda ‘Rowdy’ Rousey. In this essay, I argue that women’s participation in the UFC challenges traditional stereotypes of female physical passivity and Iris Marion Young’s claims about feminine spatiality. However, at the same time, UFC culture emphasizes traditional sexist views of femininity and submissiveness. In order to analyze how gender is constructed (...) in the UFC, theories on women’s lived body experiences through participation in MMA are explored. Brian Pronger’s homosocial and homophobia framework is also applied to the phallocentric discourse that is part of the UFC. (shrink)

The year 2014 marked the 50th Anniversary of Sports Illustrated Swimsuit Issue. I argue that SISI is problematic for the continued struggle of women in sport given the nature and the extent of sexual objectification. The SISI has evolved over the years from a bathing suit fashion spread to a contemporary multimedia colossal. For example, to help celebrate the 50th anniversary, SISI teamed up with Mattel and featured Sports Illustrated Swimsuit Barbie in the February 2014 issue, and a special collector’s (...) item Barbie doll was produced and sold exclusively at Target. Sport is a celebration of human variety, yet Sports Illustrated rarely includes female athletes on their covers, and instead pushes a product that celebrates heterosexuality and sexual objectification of females. (shrink)

We critically analyze four images of female Paralympians posing nude in ESPN The Magazine’s Body Issue from the years 2009, 2010, 2012, and 2014. Past literature shows that media portrayals of female Paralympians emphasize esthetically pleasing bodies, able-bodied images and asexualization. Weaving’s continuum of sexual objectification was applied to assess the varying degrees of sexual objectification showcased within each image. From a feminist perspective, discourses of heteronormativity and ableism were applied to outline the concerns with female Paralympic representation in The (...) Body Issue. We argue that by normalizing disability and sexual objectification, woman athletes are trivialized. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 87-100 [Access article in PDF] "Soul-Less" Christianity and the Buddhist Empirical Self:Buddhist-Christian Convergence? Charlene Burns University of Wisconsin-Eau Claire Buddhist-Christian dialogue seems to founder on the shoals of theological anthropology. The Christian concept of the soul and concomitant ideas of life after death appear to be diametrically opposed to the Buddhist doctrine of anatta, no-self. The anthropological terminology, with its personalist implications in Christianity (...) and its impersonal meanings for Buddhism offers perhaps the greatest challenge to interreligious understanding. The two traditions have built up stereotypical interpretations of one another's (and their own) vocabularies to such an extent that "personal" and "impersonal" have at times operated in dialogue as "party slogans and fighting words. " 1In this paper I explore the plausibility that new interpretations of the human being in both traditions may overcome this problem. There is no agreement across denominations on the meaning of soul for Christianity and likewise no single orthodox interpretation of no-self for all forms of Buddhism. There are of course basics for both traditions that serve as the starting point for all interpretations, and these will be identified below. During the last decade interesting and innovative ways of elaborating on the basics for both Buddhism and Christianity approach something of a middle ground in religious anthropology. It is my thesis that the moves made by Christian theologians toward emphasis on the person as a body-soul unity, and by at least one Buddhist scholar toward the idea of an empirical (not metaphysical) self, are closing what has been perhaps the most problematic gap between the two traditions. The State of the Personal Soul in Christianity The stereotype of Christian anthropology is of the human constituted by a separable body and soul. Although there have been important voices expressing otherwise in history, for the average believer the immaterial soul separates from the physical body at the moment of death, and most assume that the soul goes immediately to its eternal reward or punishment. 2 (While the issue of the timing and nature of resurrection is an important and contested one, attention cannot be given to it here, since the present issue is the soul before death. ) [End Page 87]Early Christians agreed that the human being is more than just a physical body. However, there has never been agreement on the number and kind of "ontological ingredients" it takes to make a person. 3 Trichotomy, dichotomy, and monism have all been proposed at one time or another. The trichotomist position, usually attributed to Paul, was first popular among Greek and Alexandrian Christians. In this view, the human is made up of body, soul, and spirit: the parts function in concert, with soul mediating between the spirit and body. Here, the spirit is the essential self that exists in relationship to God. Dichotomists say that we are made of two substances, body and soul/spirit. This dualism of separable metaphysical substances with soul animating the body came to dominate the Western theological scene, in part due to Augustine's influence. Although there are significant differences in detail between trichotomist and dichotomist positions, what matters for our purposes is the underlying common anthropological assumption that "persons survive apart from their bodies. " 4Strong challenges to dualist anthropologies came in the seventeenth century in the form of materialism and monism. Thomas Hobbes, in Leviathan, argued for materialism, saying that there is no such thing as incorporeal substance. Nothing survives death, he said: it is through divine grace that we will be resurrected into eternity. Present-day descendants of materialism include psychological behaviorism, brain-mind identity theory, and epiphenomenalism. The second strong challenge to dualism took the shape of monism, as in the philosophy of Baruch Spinoza. He believed that reality is a single substance, and matter and spirit are properties of it. All of creation manifests the absolute substance, God. Each entity exists as idea in the mind of God, and so the soul can be said to be eternal when it becomes one with the mind... (shrink)

Business and Society Review, Volume 127, Issue 1, Page 97-125, Spring 2022.

En s’appuyant sur leurs pratiques de recherche-création en art équestre et en acrobatie aérienne, les deux auteurs proposent une réflexion croisée sur le cirque. De l’entraînement à la représentation publique, cet article, d’une part, s’intéresse à la notion de répertoire technique qui provoque parfois souffrance et lassitude pour celui qui les pratique, et, d’autre part, observe dans quelle mesure la démonstration de ce répertoire tend à normer les gestes et les attitudes des corps humains ou animaux en scène. Au-delà du (...) cirque, c’est en convoquant des notions transdisciplinaires que certains processus de création engendrent des formes qui les extirpent de toute classification et laissent entrevoir un renouvellement des esthétiques et des modes de pensée du corps en scène. (shrink)

In this essay a selection of images of women Olympians who have opted to pose nude in calendars, in Playboy magazine and in mainstream men's magazines is critically analysed. It is argued that when women athletes pose nude, their talent and incredible skill are trivialised because they are sexually objectified. Based on Nussbaum's theory of objectification, a continuum is developed to analyse the said images. The analysis highlights theories of sexualisation, heteronormative culture, and homophobia which are entangled within the apparent (...) justifications for posing nude. These are rejected in favour of the objectification critique. (shrink)

In October 2017, after an 11-year-old battle, the Global Association of International Sports Federation classified pole dancing as a professional sport. In this essay, I argue that pole dan...

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 55-59 [Access article in PDF] Response to Bennett Reimer, "Once More with Feeling: Reconciling Discrepant Accounts of Musical Affect" Charlene Morton University of British Columbia, Canada In A Philosophy of Music Education, Bennett Reimer reminds us that "the starting point is always an examination of values linked to the question, 'Why and for what purpose should we educate?'"1 But because, as (...) he puts it, the nature of pluralism in multicultural societies makes consensus about the purpose of education impossible, he suggests looking for the answer within the subject itself. For this reason, he returns to the debate about the relationship between inherent and delineative meaning in music. One of his objectives is to caution music educators against constructing "artificial" lessons that define musical feeling as exclusively manifest in either inherent or delineative meaning. I believe that this caution is warranted: contrived or superficial lessons can be miseducative and disappointing. I am less inclined to go the step further to investigate Reimer's position that "it is the complex middle-where both dimensions of music's power help shape and reshape musical reception-that poses the provocative dilemmas" because, although I acknowledge that sound stimulates psycho-physiological reactions, I am more sympathetic with Tia DeNora's observation that we need to think more [End Page 55] about "an interactionist conception of musical affect that moves beyond conundrums concerning whether music's affect is 'immanent' or 'attributed.'"2DeNora explains an interactionist conception of musical affect as an "appropriation of aesthetic materials" by consumers to construct meaning and identity in the context of their everyday lives.3 Her observation and research affirms John Shepherd's claim that music has not simply musical and extra-musical meaning but also ideological significance, "form[ing] an integral part of the social process."4 All to say that I am not going to involve myself in a conundrum revolving around inherent and delineated meaning, appreciated best by musicologists and psychologists. Instead, I want to return to "the starting point" Reimer identifies above, to a discussion about the purpose of public schooling.Beginning with the premise that people appropriate music to construct their realities and, subsequently, music has socio-political significance in how it is produced, presented, and received, I argue that, in addition to the more familiar raisons d'etre of developing subject-specific outcomes such as musicianship, musical intelligence, and, of course, musical enjoyment, music education should be better and explicitly fashioned as a path toward the broad goals of public education. Thus, the thesis of this response advocates a philosophical understanding of what music education can offer that is less about "involving all students in the very same matters to which [many of us] are devoted"-that is, musicianship, musical intelligence, and related philosophical and pedagogical conundrums-and more about realizing the purpose of education through the musical lives of students. To explore this line of thought, I will first review familiar and exceptional mission statements about the purpose of education. I will then revisit Reimer's second story which will serve as an autobiographical episode illustrating what might be educative about an interactionist understanding of musical affect. My conclusion will emphasize that although music, like "each subject studied in schools affords the student a distinctive window or frame through which the world can be viewed,"5 music educators, like all educators, should attend to teaching outside the subject itself if public schooling is to succeed in its distinctive and important mission. The Purpose of Education When anyone asked him where he came from, he said, "I am a citizen of the world."6As a starting point for her study of cosmopolitan citizenship and its importance in educational reform in the United States, Martha Nussbaum cites the words of Diogenes. Her concerns about the force and consequences of American [End Page 56] nationalism and ethnocentrism motivate her argument "for making world citizenship, rather than democratic/national citizenship, as education's central focus." She is clear that her position does not... (shrink)

Amy Schumer’s feminist revolt is a rejection of the feminine mystique – that is to say, a rejection of the idea that certain aspects of the experiences of women should remain mysterious. Through persistent honesty, Schumer’s comedy and other works contribute to the feminist goal of revising patriarchal concepts of femininity by expanding those concepts to include a more complex representation of women and our experience. Her portrayals of women’s physicality, women’s sexuality, and of woman as a social being demand (...) a reconceptualization of woman as a moral and rational entity (i.e., a full-blown human). Her work laughs at the dehumanizing social constructs that define woman as something less-than, and in doing so reduce woman’s alienation by reconciling concepts of women as we are and women as we are perceived. (shrink)

In feminist philosophical writings “pragmatism” has two diverse meanings. The first is closely related to the everyday meaning of the pragmatic as what is useful or even expedient. The second refers to any theoretical position that closely ties theory to practice, that values practice over theory, or that tests theory by its actual effects, most notably on women or other marginalized groups. More exactly, it refers to the historically specific tradition of classical American pragmatism and its contemporary variants.

This chapter contains sections titled: Challenging the Inequality of Interdependency Harmonizing Thought and Action: Twenty Years at Hull‐House The Centrality of Experience Cooperative Experimental Method Socializing Democracy: Addams's Social Ethics Pacifism Feminism.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 55-59 [Access article in PDF] Response to Bennett Reimer, "Once More with Feeling: Reconciling Discrepant Accounts of Musical Affect" Charlene Morton University of British Columbia, Canada In A Philosophy of Music Education, Bennett Reimer reminds us that "the starting point is always an examination of values linked to the question, 'Why and for what purpose should we educate?'"1 But because, as (...) he puts it, the nature of pluralism in multicultural societies makes consensus about the purpose of education impossible, he suggests looking for the answer within the subject itself. For this reason, he returns to the debate about the relationship between inherent and delineative meaning in music. One of his objectives is to caution music educators against constructing "artificial" lessons that define musical feeling as exclusively manifest in either inherent or delineative meaning. I believe that this caution is warranted: contrived or superficial lessons can be miseducative and disappointing. I am less inclined to go the step further to investigate Reimer's position that "it is the complex middle-where both dimensions of music's power help shape and reshape musical reception-that poses the provocative dilemmas" because, although I acknowledge that sound stimulates psycho-physiological reactions, I am more sympathetic with Tia DeNora's observation that we need to think more [End Page 55] about "an interactionist conception of musical affect that moves beyond conundrums concerning whether music's affect is 'immanent' or 'attributed.'"2DeNora explains an interactionist conception of musical affect as an "appropriation of aesthetic materials" by consumers to construct meaning and identity in the context of their everyday lives.3 Her observation and research affirms John Shepherd's claim that music has not simply musical and extra-musical meaning but also ideological significance, "form[ing] an integral part of the social process."4 All to say that I am not going to involve myself in a conundrum revolving around inherent and delineated meaning, appreciated best by musicologists and psychologists. Instead, I want to return to "the starting point" Reimer identifies above, to a discussion about the purpose of public schooling.Beginning with the premise that people appropriate music to construct their realities and, subsequently, music has socio-political significance in how it is produced, presented, and received, I argue that, in addition to the more familiar raisons d'etre of developing subject-specific outcomes such as musicianship, musical intelligence, and, of course, musical enjoyment, music education should be better and explicitly fashioned as a path toward the broad goals of public education. Thus, the thesis of this response advocates a philosophical understanding of what music education can offer that is less about "involving all students in the very same matters to which [many of us] are devoted"-that is, musicianship, musical intelligence, and related philosophical and pedagogical conundrums-and more about realizing the purpose of education through the musical lives of students. To explore this line of thought, I will first review familiar and exceptional mission statements about the purpose of education. I will then revisit Reimer's second story which will serve as an autobiographical episode illustrating what might be educative about an interactionist understanding of musical affect. My conclusion will emphasize that although music, like "each subject studied in schools affords the student a distinctive window or frame through which the world can be viewed,"5 music educators, like all educators, should attend to teaching outside the subject itself if public schooling is to succeed in its distinctive and important mission. The Purpose of Education When anyone asked him where he came from, he said, "I am a citizen of the world."6As a starting point for her study of cosmopolitan citizenship and its importance in educational reform in the United States, Martha Nussbaum cites the words of Diogenes. Her concerns about the force and consequences of American [End Page 56] nationalism and ethnocentrism motivate her argument "for making world citizenship, rather than democratic/national citizenship, as education's central focus." She is clear that her position does not... (shrink)

Esta é uma pesquisa sobre representação temática de folhetos de cordel, utilizando a o Percurso Gerativo de Sentido e seus processos. O objetivo geral é propor a aplicação da análise de assunto - leitura técnica e extração de conceitos - em cordéis de J. Borges, com base nos procedimentos semânticos de tematização e figurativização do percurso gerativo de sentido. Trata-se de uma pesquisa do tipo documental com abordagem qualitativa, tendo como lócus, o Memorial J. Borges. O corpus da pesquisa foi (...) constituído por 10 títulos de cordéis, dos 48 títulos disponíveis no Memorial, tendo como critério de escolha, as obras mais citadas de J. Borges, nos diferentes meios de comunicação. A análise dos cordéis escolhidos foi realizada da seguinte forma: a) leitura integral dos cordéis; b) identificação das figuras; c) reprodução da sextilha, setilha ou décima onde a figura foi identificada, no quadro referente à obra; d) enquadramento da figura ao tema pertinente. Os resultados apontam que a utilização dos procedimentos de tematização e figurativização do percurso gerativo de sentido em conjunto com a análise de assunto, possibilitou resultados satisfatórios nas ações de leitura técnica e extração de conceitos que, por sua vez, trará eficiência e qualidade no processo da representação temática. (shrink)