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1
Lok, Wing-Kai. "Foucault, Levinas and the Ethical Embodied Subject." Thesis, Institute for Christian Studies, 2011. http://hdl.handle.net/10756/274413.
Повний текст джерелаАнотація:
This dissertation attempts to interrogate whether the postmodern anti-essentialist approach to the body can truly recognize the ethical value of the body. For the postmodernists, the value of the human body has long been repressed by Cartesian rationalism and dualism that privileges the mind over the body. Dualism is a form of reductionism that reduces either the mind to the body or the body to the mind. It not only fails to recognize an interaction between mind and body, but also privileges one side at the expense of the other. For instance, rationalism is a dualist reductionism since it always explains the body and matter in terms of mind or reason. Thus, dualism not only refers to a split or separation between mind and body, but also refers to a reductive relation between mind and body.
2
Sachikonye, Tawanda. "A Foucauldian critique of neo-liberalsim." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1003038.
Повний текст джерелаАнотація:
This study attempts to make a contribution to the critique of contemporary capitalism. This has been conceptualised through a Foucauldian critique of neo-liberalism, that is, Foucault’s concepts of power and governmentality have been used to criticise neo-liberalism. The study argues that neo-liberalism is a hegemonic and oppressive politico-economic social system. This has occurred in two ways; firstly, neo-liberalism came to dominate the global economy and, secondly, neo-liberalism has become the dominant politico-economic discourse. An attempt is made to expose the discourses and institutions that buttress the neo-liberal project by undertaking a Foucauldian critique. According to Foucault, knowledge shapes the social space through its ‘mechanisms’, discourses and institutions. In order to critique neo-liberalism, it is necessary to expose its power-knowledge base, which is what gives it legitimacy. By analysing and exposing neo-liberalism’s power-knowledge base, its oppression becomes clear through an observation of the material effects of neo-liberal ideology and policy. This study also evaluates to what extent Marxism is a viable alternative to neo-liberalism, in order to ascertain what Foucault adds to already existing critiques of capitalism, and neo-liberalism, in particular. It concludes by arguing that even though Marxism provides a useful framework in which to understand neo-liberal domination, its labour based social theory is somewhat outdated in our contemporary age of the information society. Therefore, it is Foucault’s concept of power-knowledge that is most pertinent in providing an effective critical theory of neo-liberalism in the age of the information society, as it focuses on the primacy of power-knowledge in matters of domination.
3
Carter, Kelly A. "Foucault's Foundationless Democratic Theory." Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5475/.
Повний текст джерелаАнотація:
I examine a key shift in Michel Foucault's political philosophy from a position in which he was a staunch anti-humanist, to a final position in which he advocated not only the ability of the subject to influence his political condition, but also the individual freedoms assured by a democratic form of government. I begin by summarizing his overall critique of the post-Enlightenment West, and then explain how his observation of the Iranian Revolution served as a key turning point concerning his attitude towards the subject. Next, I elaborate on the direction of Foucault's late writings and examine how his new conceptualization of the subject leads him to embrace a democratic political system albeit free from Enlightenment philosophical foundations. I conclude by critiquing Foucault's foundationless democratic theory on the basis that it would ultimately undermine the individual freedoms and aesthetic development that he seeks to protect.
4
Allsobrook, Christopher John. "Foucault, historicism and political philosophy." Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1003073.
Повний текст джерелаАнотація:
This thesis defends an ontological and epistemological account of Michel Foucault's post-structuralist philosophy, to argue that political philosophy needs to take into account the historical and political contingency of subjectivity and discourse. I show that by addressing the historical and political contingency of knowledge, Foucault's work overcomes the flaw of foundational epistemology in political philosophy, which treats true discourse as universal and disinterested. In doing so I hope to have to refuted the mainly positivistic and humanist schools of thought that lay claim to universal and foundationalist notions, by demonstrating the extent to which their misgivings about Foucault's work are informed by and founded upon an unjustified a-historicism. The thesis is composed of three chapters, the first of which deals with an ontology of the subject, the second, with an ontology of social relations, and the last with epistemology. In each chapter I use dialectical analysis to reveal how interests necessarily mediate subjectivity, social relations, and knowledge. The first two chapters defend Foucault's conception of power, by way of an analysis of the relations between Foucault's work and Sartre's existential phenomenology. I show how both Foucault and Sartre successfully address the problem of historicism for political philosophy with their respective conceptions of human freedom. The final chapter defends Foucault's conception of the relations between power and discourse, to show how it overcomes the a-historicism of universal, foundational epistemology. These three chapters demonstrate the importance of accounting for historicism in political philosophy. Claims to universal interest, because knowledge is conditioned by conflicts of interest, often mask political domination. It is important, then, to remember, in political philosophy, that knowledge is evaluative and interested, reflecting historically and politically mediated evaluations. One should be suspicious of ' natural facts' , used to justify actions or beliefs, thereby masking the choices that inform them. I have used the work of Michel Foucault to motivate this claim.
5
Dodge, Jason J. "Resisting Con(texts); Spacing, Language, and the University." Fogler Library, University of Maine, 2009. http://www.library.umaine.edu/theses/pdf/DodgeJJ2009.pdf.
Повний текст джерела
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Lucena, Maria Angélica Gazzana de. "As práticas de si e o cuidado de si no fazer do profissional de saúde : uma leitura a partir de Michel Foucault." reponame:Repositório Institucional da UCS, 2014. https://repositorio.ucs.br/handle/11338/858.
Повний текст джерелаАнотація:
O presente estudo objetiva analisar a relação entre práticas discursivas e subjetivação de professores, a partir do Projeto Piloto + Alfabetização, da Rede Municipal de Ensino de Caxias do Sul. O estudo utiliza as categoriO presente estudo refere-se à noção de práticas de si e cuidado de si na análise desenvolvida por Michel Foucault (1926-1984), considerada desde suas origens no pensamento grego romano clássico à atualidade, em relação ao pensamento teórico e prático do profissional de saúde, enquanto sujeito que cuida do outro, no campo da saúde. Neste trabalho se usa ao mundo do Enfermeiro o conceito de práticas de si e cuidado de si. Esta noção trabalhada por Foucault é trazida como sendo a maneira do sujeito constituir-se em sua subjetividade, em uma relação consigo mesmo, conhecendo a si mesmo, relacionando-se consigo mesmo, onde o cuidado de si se apresenta como uma alternativa que possibilita ao sujeito se constituir em um sujeito ético, moral e livre. Dentre os objetivos, esse estudo procura explicitar as principais ideias que cercam o conceito de práticas de si e cuidado de si que emergem da análise de Foucault e pontuar alguns aspectos sobre a concepção de sujeito trazida por ele e que se alcança nas discussões do cuidado de si. A metodologia de investigação para a elaboração deste estudo é bibliográfica e utiliza o procedimento expositivo, tendo como aporte teórico fundamental as investigações de Foucault para a identificação e elaboração do conceito de práticas de si e cuidado de si, e de fontes relevantes no que tange ao campo da saúde. Esse trabalho divide-se em cinco capítulos. Em seguida a uma apresentação introdutória, no segundo capítulo se pretende explicitar as principais ideias que cercam a noção de práticas de si e cuidado de si. Assim, em um delineamento geral, apresenta-se sobre as contribuições de Foucault que anunciam a noção de práticas de si e cuidado de si, em uma retomada histórica. Para tal, se toma como ponto de partida A hermenêutica do sujeito e destacam-se os momentos do cuidado de si, considerados como socrático – platônico, helenístico e ascético – cristão. No terceiro capítulo, se faz uma aproximação à concepção de sujeito trazida por Foucault e o espaço das subjetividades nos processos de subjetivação de si por si mesmo. Nessa aproximação, se utiliza alguns elementos sobre a constituição do sujeito por si mesmo e que se alcança na discussão do cuidado de si. Ao encontro daquele sujeito que cuida do outro, o profissional Enfermeiro, se remete a referenciais que envolvem a construção discursiva de seu saber – fazer e a categoria “cuidado em saúde”, material que se apresenta no quinto capítulo. Sem esgotar o tema, em uma última abordagem, o último capítulo tece considerações sobre uma questão subjacente: - como vimos dirigindo o nosso olhar para a nossa vida, permitindo-nos aplicar as práticas de si, incluindo o exercício do pensar, na condução de uma vida plena?<br>Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2015-02-05T15:25:07Z
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Dissertacao Maria Angelica Gazzana de Lucena.pdf: 991351 bytes, checksum: 5a0ba415fc5d46611e0d86934cb6c300 (MD5)<br>The present study refers to the practices' notion of the self-practices and self-care in the developed analysis by Michel Foucault (1926 - 1984), considered from its origins to today in classic Roman Greek thought, in relation to the theoretical and practical thinking about the professional health, as individuals who care for others in the health field. In this study, is used to the nurse's world the concept of self-practices and selfcare. This worked notion by Foucault is brought as a way to establish the subject in its subjectivity, in a relationship with himself, knowing himself, relating to himself, where self-care is presented as an alternative that allows the subject to constitute an ethical, moral and free subject. Among the objectives, this study seeks to explain the main ideas that are surrounding the concept of self-practices and self-care that emerge from Foucault´s analysis and score some points about the concept of subject brought by him and that is achieved in discussions of self-care. The research methodology for the preparation of this study is literature and uses the expository procedure as a fundamental theoretical contribution of Foucault's investigations for the identification and elaboration of the concept of self practices and self care, and relevant secondary sources, in an approach to the health field. This work is divided into four chapters. Following a introductory presentation, the second chapter is intended to explain the main ideas surrounding the notion of self-practices and selfcare. Thus, in a general outline, is presented on the Foucault contributions that announce the notion of self practices and self care in a resumed historical. To this, taking as a starting point The hermeneutics of the subject and highlight the moments of self care, considered as Socratic - Platonic, Hellenistic and Ascetic - Christian. In the third chapter, we present an approach to the subject conception brought by Foucault and the space of subjectivity in the process of itself subjectivity by itself. In this approach, it addresses the constitution of the subject itself in general and which attains the discussion of self-care. To the meeting that guy who takes care of the other, the professional nurse, reference is made to the database on health with referentials that involve the discursive construction of his know-how and the category "health care", material that is presented in the fourth chapter. Without running out of the topic in a final approach, this study reflects on an underlying question: - as we have seen directing our view to our lives, allowing us to apply the self-practices, including the exercise of think, in conducting a fulfilled life?
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Francisco, Alessandro de Lima. "Calçando os tamancos de Paul-Michel: um estudo sobre a psicologia na problematização filosófica de Michel Foucault com base nos manuscritos inéditos dos anos 1950." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20710.
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Previous issue date: 2017-12-11<br>This research refers mainly to Jacques Lagrange’s unpublished manuscripts related to courses offered by Michel Foucault at École Normale Supérieure de Paris, and deposited at Institut Mémoires de l’Édition Contemporaine. It also refers to those by Michel Foucault himself recently deposited at Bibliothèque Nationale de France. The latter focus on files concerning the 1950s –a period not to be ignored if one intends to understand the development of his researches, in order to apprehend the role of Psychology in Michel Foucault’s philosophical problematic. This research intends to show that – leaving from a discourse on psykhé (Psychology) and reaching a conduction of psykhé (Psykhogogía) - , Foucault’s considerations adopt an anti-psychologic posture, while they allow a new understanding of subjectivity<br>Cette recherche est consacrée à l’étude des manuscrits inédits de Jacques Lagrange en ce qui concerne les cours proférés par Michel Foucault à l’École Normale de Paris pendant les années 1950, déposés à l’Institut Mémoires de l’Édition Contemporaine, et ceux de Michel Foucault lui-même récemment déposés à la Bibliothèque Nationale de France, plus spécialement les dossiers relatifs aux années 1950 – période qui ne peut être négligée si l’on souhaite entendre le développement de recherches de Michel Foucault –, pour comprendre le rôle de la psychologie dans sa problématisation philosophique, en essayant encore de soutenir qu’en partant d’un discours sur la psyché (psychologie), dans les années 1950, et en arrivant à une conduction de la psyché (psycagogie), les réflexions de Foucault, d’un côté, adoptent une posture antipsychologiste, mais, d’un autre côte, rendent possible une nouvelle compréhension de la subjectivité<br>Esta pesquisa se debruça mormente sobre os manuscritos inéditos de Jacques Lagrange relativos aos cursos ministrados por Michel Foucault na École Normale de Paris, depositados no Institut Mémoires de l’Édition Contemporaine, e aqueles do próprio Michel Foucault recentemente depositados na Bibliothèques Nationale de France, concentrando-se nos dossiês concernentes aos anos 1950 – período que não pode ser negligenciado se se pretende entender o desenvolvimento de suas pesquisas –, para compreender o papel da Psicologia na problematização filosófica de Michel Foucault, buscando defender que, partindo de um discurso sobre a psykhé (Psicologia) e alcançando uma condução da psykhé (Psykhagogía), as reflexões de Foucault adotam uma postura antipsicologista, possibilitando, contudo, uma nova compreensão da subjetividade.
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Rabelo, Murilo Sérgio Almeida. "Dois momentos da problematização foucaultiana do sujeito ético-epistemológico: exemplos colhidos em História da loucura e Hermenêutica do sujeito." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20758.
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Previous issue date: 2017-11-14<br>Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq<br>This dissertation aims to discuss the epstemological ethical subject in Focault in two
specific moments of his work: in the chapter The great confinement from The History of
Madness and the class taught in January 6th 1982 in the course The Hermeneutics of
Subject. The first chapter discusses the passage The great confinement from The History
of Madness, which was a thesis published in 1961. At first, we consider that this text
presented, in Focault‟s thought, the relationship between madness and reason and the
conjuction of knowledge and power which, in modernity, lead to the marginalisation of
madness in the epstemological constitution of the cartesian subject in Descartes‟
Meditations and other metaphysical writings. Later, this dissertation shows that this
approach resulted in a polemic between Focault and Jacques Derrida (1930-2009). This
theoretical dispute did not appear to have meaningful impact, however, the theoretical
dispute resulted in vigorous problems. In the second chapter, it is discussed the way in
which Focault, at the first class in the course The Hermeneutics of Subject (1981-1982),
brings back issues such as the subject of knowledge and their relationship with the truth,
associated with the know yourself of and the care of oneself in ancient ethical tradition.
At this course, Focault points out keys for interpretation that will allow us to conclude
that the relationship between the know yourself of oneself and the care of oneself in the
field of acient subject‟s practical conduct. Therefore, the dissertation aims to emphasize
and discuss two moments of problematization which, according to different emphasis,
goes through Focault‟s writing<br>Esta dissertação tem o objetivo de discutir o tema do sujeito ético epistemológico em
Foucault em dois momentos precisos de seus trabalhos: no capítulo “A grande
Internação” de História da loucura na Idade Clássica, e na aula de 6 de janeiro de 1982
do curso A Hermenêutica do Sujeito. O primeiro capítulo aborda a passagem “A Grande
Internação” da História da loucura na Idade Clássica, tese publicada em 1961. Num
primeiro momento deste capítulo, consideramos que este texto apresentou, no
pensamento foucaultiano, a relação entre loucura e razão e a conjunção de saberes e
poderes que, na modernidade, levaram à marginalização da loucura na constituição
epistêmica do sujeito cartesiano em as Meditações Metafisicas de Descartes. Num
segundo momento, mostramos que essa abordagem de Foucault desencadeou uma
polêmica entre ele e Jacques Derrida (1930-2009). Essa disputa teórica aparentava ser
transitória e desprovida de maior impacto, todavia, o embate teórico travado produziu
problemas vigorosos. O segundo capítulo discute o modo pelo qual Foucault, na
primeira aula do curso A Hermenêutica do sujeito (1981-1982), recupera questões
referentes ao tema do sujeito de conhecimento e sua relação com a verdade, associado
ao conhecimento de si e cuidado de si na tradição ética antiga. Nesse curso, Foucault
indica chaves de interpretação que nos permitirão concluir que a relação entre
“conhecimento” e “cuidado de si” decorre da problematização do sujeito elaborada por
Foucault no início da década de 1980. No recorte de A Hermenêutica do sujeito,
identificaremos a ocorrência do cuidado de si no campo da conduta prática do sujeito
antigo. Desse modo, a dissertação procura destacar e discutir dois dos momentos de
uma problematização que, segundo diferentes ênfases, percorre os escritos de Foucault:
a problematização do sujeito
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Piza, Suze de Oliveira 1971. "Crítica em Kant e Michel Foucault : semântica transcendental e semântica transcendental-histórica (sobre produção de Filosofia)." [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281299.
Повний текст джерелаАнотація:
Orientador : Zeljko Loparic<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas<br>Made available in DSpace on 2018-08-25T17:37:48Z (GMT). No. of bitstreams: 1
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Previous issue date: 2014<br>Resumo: Esse texto se insere no debate contemporâneo sobre as aproximações entre Kant e Foucault. A relação entre essas duas Filosofias é, ao mesmo tempo, de ruptura e continuidade. Por um lado, o método arqueologia-genealogia levará a resultados que se opõem a muitas teses de Kant sobre o ser humano, o conhecimento e a história. Por outro lado, Foucault não abandona em nenhum momento as fôrmas kantianas de fazer Filosofia e seu método está mergulhado no modelo kantiano e na atitude crítica. Foucault nega o a priori formal, mas afirma um a priori histórico; nega o sujeito transcendental e, consequentemente o idealismo transcendental, mas afirma analogamente um transcendental histórico; inverte categorias kantianas fundamentais e produz algumas de suas principais teses acerca do sujeito moderno. Foucault inverte categorias kantianas, assim como ao longo da história da Filosofia, grandes pensadores subverteram seus mestres criativamente. Foucault assume a atitude crítica, adota o modelo da Filosofia transcendental, usando, portanto, as fôrmas de Kant, contudo, troca o seu conteúdo. Nossa tese caracteriza o que o próprio Michel Foucault indicou como sendo sua filiação kantiana; isto é, se este se inscreve de alguma forma na tradição filosófica, o é na tradição crítica de Kant. Procuramos examinar que tipo de filiação é essa em uma perspectiva de compreensão do como e com o quê essa Filosofia foi produzida. Trabalhamos durante todo o tempo com a hipótese de que o kantismo de Foucault é um exemplo digno de nota de uma relação criativa (e não subserviente) de um filósofo com sua tradição. A elaboração de nossa hipótese e a chegada aos resultados só foi possível podendo considerar toda a obra foucaultiana a partir de uma dada leitura da obra de Kant feita por Z. Loparic. A tese de Loparic é de que a Filosofia de Kant é uma semântica transcendental. À luz dessa interpretação de Kant - especialmente, de uma releitura das teorias do conceito e da verdade, em que aparece o conceito de domínio de interpretação - é que se tornou possível uma leitura adequada da extensão e do tipo de kantismo de Foucault, especialmente no que tange ao conceito de epistémê. A tese percorre o caminho que vai da leitura que Foucault faz de Kant, da maneira como Foucault usa Kant e da indicação do método e alguns de seus operadores conceituais, sempre em relação a Kant. Defendemos que ambas as Filosofias (kantiana e foucaultiana) são filosofias críticas e são semânticas transcendentais, carecendo a segunda, para ser mais bem definida, de um adjetivo: uma semântica transcendental histórica. Como pano de fundo das ideias aqui apresentadas está nosso tema de maior interesse: a produção de Filosofia e as possíveis relações do filósofo com a tradição de pensamento filosófico ocidental. Foucault com Kant é um exemplo elucidativo para se compreender tal produção e uma das maneiras de sua efetivação<br>Abstract: This text is applicable to the contemporary debate on the similarities between Kant and Foucault. The relationship between these two philosophies is one of both rupture and continuity. On one hand, the archaeological-genealogical approach produces results that contradict many of Kant¿s studies on the human being, knowledge and history. On the other hand, Foucault by no means abandons the Kantian models to produce Philosophy, and his method dives into the Kantian model and the critical attitude. Foucault denies the formal a priori, but affirms the historical a priori; in other words, he denies the transcendental subject and, as a consequence, the transcendental idealism, but analogically affirms a "transcendental-historical". He inverts Kantian ideas and produces some of his principal works on the modern subject. Foucault changes the Kantian categories, just as throughout the history of Philosophy, great thinkers creatively overturned their masters. Foucault is critical in his attitude, adopting the transcendental philosophy model. He does, however, use Kant¿s molds, although with altered content. Our thesis characterizes what Michel Foucault himself indicated as being his Kantian affiliation; namely, if in some way it applies to the philosophical tradition, it will apply to Kant¿s critical tradition. The objective here is to examine what type of affiliation this is, from a perspective of understanding how and with what this philosophy was produced. The hypothesis adopted in this study gives that Foucault¿s Kantianism is a noteworthy example of a creative relationship (and one that is not subservient) between a philosopher and his tradition. It was only possible to elaborate this hypothesis and reach the achieved results by considering the complete work of Foucaultian, by studying Z. Loparic¿s interpretation of Kant¿s work. According to Loparic¿s thesis, Kant¿s philosophy is a transcendental semantic. In light of Kant¿s interpretation ¿ particularly from the re-creation of the theories of concept and truth, in which appears the concept of the domain of interpretation - it was possible to thoroughly study the extension and type of Foucault¿s Kantianism, particularly in terms of the episteme concept. The thesis follows the theory that emerges from Foucault¿s interpretation of Kant, in the way that Foucault uses Kant, the indication of the method and some of its conceptual operators, always in relation to Kant. The present study defends the argument that both Philosophies (Kantian and Foucaultian) are critical and transcendental semantics; the second, in order to be better defined, requires an adjective: a transcendental-historical semantic. The backdrop to the ideas presented in this study is the subject of greatest interest: the production of philosophy and the possible relationships between the philosopher and the tradition of western philosophical thinking. Foucault together with Kant is a clear example that can be used to understand this production and one of the ways that it can be effective<br>Doutorado<br>Filosofia<br>Doutora em Filosofia
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Gurciullo, Sebastian 1968. "Between art and philosophy : Adorno and Foucault as heirs and critics of Enlightenment." Monash University, School of Literary, Visual and Cultural Studies, 2000. http://arrow.monash.edu.au/hdl/1959.1/7662.
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Seidel, Carolina Cunha [UNESP]. "A constituição do sujeito em contextos de privação de liberdade." Universidade Estadual Paulista (UNESP), 2009. http://hdl.handle.net/11449/90102.
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seidel_cc_me_arafcl.pdf: 839735 bytes, checksum: 536cff7c3609b85f66a823d6706b3baf (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>A partir da experiência vivida como integrante do Grupo de Estudos e Pesquisas em Filosofia para Crianças (GEPFC-Unesp de Araraquara), surgiu o interesse de investigar como se dá a constituição do sujeito em contextos de privação de liberdade. De início, realizamos uma série de encontros de filosofia com adolescentes infratores cumprindo medidas socioeducativas, prática essa desenvolvida através do contato com textos literários e obras de arte. Nossa hipótese era a de que esses encontros nos ajudariam a compreender - e a tornar compreensível - como se dá a formação da subjetividade neste grupo, investigando, em seus discursos, as práticas vividas por eles e para eles, os olhares deles e para eles, os espaços, as relações, a compreensão e elaboração de novos códigos de conduta e comunicação, a formulação de mecanismos de resistência, entre outros. Duas perspectivas nos chamaram atenção: percebe-se o olhar da instituição centrado no discurso da cidadania, da inserção social, da normatização e homogeneização de comportamentos; já pelo olhar dos adolescentes a violência física e simbólica aparece como possível forma de emancipação e resistência. No cruzamento desse olhar de dentro e desse olhar de fora, nota-se ainda a escola enquanto um forte dispositivo disciplinar, que compõe as experiências vividas pelo grupo, uma vez que a presença ou ausência neste espaço é levada em consideração de forma decisiva no curso dos processos judiciais. Temos então a materialização da oposição proposta entre a formação da subjetividade pelo assujeitamento ou pela busca de práticas de liberação. Buscamos na obra de M. Foucault alicerces teóricos que venham a elucidar essa experiência, ajudando-nos nessa reflexão sobre essas criações singulares que constroem outros espaços, tempos e práticas em relação ao contexto referido, e na identificação...<br>Based on the experience as member of the GEPFC (Group for Studies and Research of Philosophy for Children – São Paulo State University of Araraquara), the interest to investigate how is being formed the state of a subject in the context of imprisonment, was developed. First, we carried out a series of encounters of philosophy with adolescent violators of the law, who were serving socio-educative penalties. The practice was realized by contact with literary texts and with pieces of art. Our hypothesis was that these encounters would help us to understand – and to turn comprehensible – the process of formation of the group’s subjectivity. Investigated, besides others, were in their discourses: the practices lived by them and for them; glances, cast between and at them; spaces; relations; the comprehension and elaboration of new codes of conduct and communication; and finally the formulation of mechanisms of resistance. Two perspectives attracted our attention: The institution’s eye, centred in the discourses of citizenship, of social insertion, and of standardization and homogenizing of comportment, is being perceptible; Already by the look of the adolescents, physic and symbolic violence appears to be a possible form of emancipation and resistance. At the tangential point of the two eyes – one intern and the other extern – can still be noticed the school as a strong disciplinary institution which organizes the experiences lived by the group, once the presence or absence in this space is taken in consideration in a decisive way in the course of legal proceeding. We find then the materialization of the proposed opposition in subjectivity, formed by subjugation or by the search for practices of liberation. We searched the works of Michel Foucault for a theoretical basis which would explain our experience, helping us reflect on these singular creations which offer new space... (Complete abstract click electronic access below)
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Vianna, Giselle Sakamoto Souza. "Disciplina, direito e subjetivação = uma análise de punição e estrutura social, vigiar e punir e cárcere e fábrica." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/278927.
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Orientador: Márcio Bilharinho Naves<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-16T02:09:49Z (GMT). No. of bitstreams: 1
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Previous issue date: 2010<br>Resumo: Esta dissertação é uma pesquisa sobre três obras: Punição e Estrutura Social, de Georg Rusche e Otto Kirchheimer, Vigiar e Punir: nascimento da prisão, de Michel Foucault, e Cárcere e Fábrica: as origens do sistema penitenciário (séculos XVI-XIX), de Dario Melossi e Massimo Pavarini. Trata-se de uma discussão teórica, a partir das contribuições dos autores citados, acerca das relações entre a forma jurídica da pena de prisão, o regime disciplinar do cárcere e a consolidação do modo de produção capitalista. A partir das articulações entre direito, disciplina, produção e subjetivação, o estudo busca compreender a prisão em seu papel de produção e controle da força de trabalho para um capitalismo nascente, entre os séculos XVI e XIX. E, por fim, mostrar como a forma jurídica da equidade contratual (noção de equivalente) possibilita a assimetria das relações de exploração (mais-valia) através do elo coercitivo do sujeito cuja liberdade é a necessidade de vender-se<br>Abstract: This dissertation is a research on three works: Punishment and social structure, by Georg Rusche and Otto Kirchheimer, Discipline and punish: the birth of the prison, by Michel Foucault, and The prison and the factory: origins of the penitentiary system, by Dario Melossi and Massimo Pavarini. It consists on a theorical discussion, based on the contributions from the authors above, about the relations between the legal form of imprisonment, the prison's disciplinary regime and the consolidation of the capitalist mode of production. Departing from articulations between law, discipline, production and subjectivation, the study seeks to comprehend prison in its role of labor force producer and controller, within the rising capitalism of XVI-XIX centuries. Finally, it intends to show how the legal form of contractual equality (the notion of equivalency) renders possible the assimetry of exploitation (surplus value), through the coercitive bond of a subject whose liberty is the need to sell its own self<br>Mestrado<br>Teoria Sociológica<br>Mestre em Sociologia
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Palazzolo, Ândrea Cristina Pimentel. "Instituições de Sequestro em Michel Foucault." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/20973.
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Previous issue date: 2018-03-06<br>The present study consists of a theoretical exercise, of a bibliographic character, destined to compose a
master's thesis in Philosophy. The theme chosen is intended to accompany the reflections of Michel
Foucault (1926-1984) on the so-called "kidnapping institutions". The way forward is to follow the
footsteps of Michel Foucault's trajectory from his broader scope (the general panorama of his
thinking) to the particular theme of "kidnapping institutions", especially through the moment of that
trajectory in which they appear explicitly. To achieve such a purpose, there is an introduction about the
intellectual path of the philosopher in (his) three moments, followed by the discipline and its
generalization. Then, the study focuses the appearance of a disciplinary society, researching the "kidnapping
institutions" in Modernity, in order to answer the question: after all, what is the very first
function of "kidnapping institutions"?<br>O presente estudo consiste em um exercício teórico, de caráter bibliográfico, destinado a compor uma
dissertação de mestrado em Filosofia. O tema escolhido tem o intuito de acompanhar as reflexões de
Michel Foucault ( 1926-1984) sobre as assim chamadas “instituições de sequestro”. O caminho percorrido
busca seguir os passos da trajetória de Michel Foucault desde seu âmbito maior ( o panorama
geral do seu pensamento) até o tema particular das “ instituições de sequestro” , passando, especialmente
pelo momento daquela trajetória na qual elas aparecem de modo explícito. Para tanto há uma
introdução sobre a trajetória intelectual do filósofo em seus três momentos. Trata-se, em seguida, da
disciplina e sua generalização. Na sequência, o estudo explicita o surgimento da sociedade disciplinar,
para, então, investigar as “instituições de sequestro”, na Modernidade, e responder à pergunta: afinal,
qual é a função precípua das “instituições de sequestro” ?
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Bach, Augusto. "Michel Foucault e a história arqueológica." Universidade Federal de São Carlos, 2006. https://repositorio.ufscar.br/handle/ufscar/4742.
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Previous issue date: 2006-09-06<br>The main objective of this doctor degree thesis is to analyze the philosophical
problems of Michel Foucault s archeological history presented in two of his major works:
Madness and Civilization and The Order of Things. This last work, at the same time
philosophical and related to historical science, has as its main goal (defined in its subtitle) to
accomplish an archeology of the human sciences. The stretching of his investigation field to
study the human sciences can be understood as a natural thematic progression of Foucault s
research about the archeology of history. Since Madness and Civilization, Foucault has been
always interested in showing how our culture sought to understand what was the
fundamentally the other in man. In The Order of Things, taking as a starting-point the study
of certain strategies that man used to comprehend himself, Foucault has constructed his
archeological history stressing the discontinuities that ended up presenting our own culture as
strange to us. It is about the philosophical problem of the historical discontinuities signalized
by Foucault and its relation to a traditional, continued and dialectical history that this
thesis will deal in its chapters, attempting to understand the philosophical position of this new
way of writing history.<br>Esta tese de doutorado tem por objetivo analisar o estatuto filosófico da história
arqueológica empreendida por Michel Foucault em duas de suas principais obras: História da
Loucura e As Palavras e as Coisas. Esta última obra, simultaneamente filosófica e de história
das ciências, tem o objetivo (definido em seu subtítulo) de realizar uma arqueologia das
ciências humanas. Tal intuito de estender o domínio de sua investigação para dar conta das
ciências do homem pode ser compreendido como um prolongamento temático natural da
pesquisa histórica foucaultiana. Pois desde a História da Loucura Foucault sempre esteve
interessado em fazer aparecer o modo como nossa cultura procurou encerrar e significar o que
era fundamentalmente outro no homem. Voltando-se, em As Palavras e as Coisas, às
estratégias que o homem buscou para compreender a si mesmo, Foucault traça sua história
arqueológica assinalando-a com descontinuidades que fazem com que nossa cultura nos
pareça estranha a nós próprios. É sobre o estatuto filosófico das descontinuidades assinaladas
por Foucault e sua relação com uma história tradicional, contínua e dialética que a tese
versará, ao longo de seus capítulos, na tentativa de diagnosticar a postura filosófica desse
novo modo de escrever a história.
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Winges-Yanez, Nick. "A Foucaultian Discourse Analysis of Person-Centered Practice Using a Genealogical Framework of Intellectual Disability." PDXScholar, 2018. https://pdxscholar.library.pdx.edu/open_access_etds/4505.
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A genealogical framework highlights the important role sexuality has played in constructing the current label of intellectual disability (ID). The genealogical framework is meant to replace the social, medical, and/or rights-based model(s) that have dominated social work and social services working in the disability field. With this framework, or perspective, I use a Foucaultian discourse analysis to read through seminal texts regarding person-centered practice.
Person-centered practice is the foremost intervention used in social work, and other disciplines, to work with people labeled with intellectual disability. My research questions focus on what is revealed about ID in PCP through a genealogical framework and what implications do these discoveries hold for sexuality education and social services, including social workers?
Predetermined concepts taken from the genealogical framework are used in the Foucaultian discourse analysis. These concepts (subject, government, biopower, and normalization) provide insight into how ID has been constructed and maintained through the practice of person-centered processes. Paradoxes emerge throughout the analysis, providing space for productive resistance by professionals working in sexuality education and social services to improve equity for people labeled with intellectual disability, specifically regarding their sexuality and healthy expression of it.
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Johnson, Lisa. "Power, Knowledge, Animals." PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/479.
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Although Foucault did not address the question of the animal, he asserted the assessment of whether a new politics of truth can be constituted as "the essential political problem" (1980, p. 134). Though the "essential political problem" may be considered as it relates to the politics of truth about animals, a Foucaultian perspective does not allow a prediction in response, other than the recognition that change may occur. What is understood to be "true" about animals may change if the relationships between events that exist at a given time ("conditions") require the emergence of a different way of knowing. This Foucaultian critique of thought about animals examines "truth" about animals as an historical contingency, variable according to the conditions that have allowed its production. This project contributes to the development of a theoretical context of the politics of truth about animals. The politics of truth about animals is understood to be the push and pull of knowledge generated and perpetuated about them, together with concurrent power apparatuses in support of that knowledge as well as the ever present resistance to that power. By applying and extending Foucault's theory of power -that is, that knowledge is a carrier of power, power is a perpetuator of knowledge, and all power relations have resistances - this work employs Foucault's archaeological method to uncover dominant and subjugated discourses about animals and to describe power-knowledge associated with statements about animals that are understood to convey true things. This project describes the changeable nature of "truth" about animals and, necessarily, the politics of it, since the politics of truth is understood to be propelled by whichever knowledge and associated power are then dominant. Statements in "error" are also examined as resistance to power-knowledge about animals. The project describes subjugated discourses about animals that have been understood in various times and places to have truth-telling powers or, at least, to have been understood as "error," which provided points of resistance to the dominant discourse. It describes the partial derivation of discourse about animals by examining dominant discourses (e.g., the discourse of law and the discourse of lines) and subjugated discourses (e.g., animals are not personal property, karmic discourse, transmigration of souls discourse, rational animal discourse). Additionally, it describes like disperse statements among different referents (i.e., slave, animal, woman) that comprise various discursive formations that have been understood at various times to have truth-telling power about different referents. Subjugated discourse sometimes emerges as new "truth," though no such prediction can be made. To illustrate the point, the project describes the emergence of the new academic field related to the question of the animal, which resurrects or draws from some subjugated discourse (e.g., animals are not personal property).
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Ruidiaz, Paola Judith Amaris [UNESP]. "O que podem as oficinas de geometria?: cartografando uma sala de aula da EJA." Universidade Estadual Paulista (UNESP), 2014. http://hdl.handle.net/11449/110490.
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000789882.pdf: 2892998 bytes, checksum: cd8c3f24ece89e5fe38a56b25c7412e4 (MD5)<br>O primeiro movimento desta pesquisa visa cartografar os processos: educador/educando e as possibilidades da relação dialógica entre estes, em situação de sala de aula. Como elemento constitutivo, deste movimento, foram utilizadas estratégias didáticas que enfatizaram o argumento e a construção conjunta de conhecimento incentivando, assim, ambientes criativos e heurísticos de aprendizagem. Desenharam-se oficinas em Geometria, olhando-as como um dispositivo acionador e de intervenção dentro da sala de aula para trabalhar com estudantes da Educação de Jovens e Adultos (EJA). Analisaram-se, assim, os processos, inerentes na relação dialógica, contextualizados nos estudos de Paulo Freire e nas relações de poder, como propostas por Michel Foucault. Foram exploradas situações problemáticas do entorno que conseguiram corresponder aos aspectos criativos como: a arte, a música e a exploração do meio. Espera-se que os resultados da investigação iluminem o tipo de relação argumentativa que ocorre em sala de aula. Ao utilizar estratégias didáticas, previamente desenhadas, como disparadoras do desenvolvimento das oficinas espera-se alterar, ao menos localmente, as relações de poder que travam as possibilidades dialógicas em sala de aula<br>The first movement of this research aims to map the processes: teacher / student relationship and the possibilities of dialogue between them in the classroom situation. As a constitutive element, this movement used teaching strategies that emphasize the argument and the joint construction of knowledge by encouraging thus creative environments and heuristic learning. Were designed and conducted geometry workshops, that were observed as a driver and intervention device within the classroom to work with students of Youth and Adults (EJA). We analyzed the inherent processes in the dialogic relationship, contextualized in the studies of Paulo Freire and power relationships, as proposed by Michel Foucault. Surrounding situation issues that can match the creative aspects such as art, music and exploration of the environment were explored. The research findings elucidated the argumentative type of relationship that occur in the classroom. By using teaching strategies, previously designed as triggering of the development of the workshops, there was a change, at least locally, in the relations of power that keep dialogical possibilities in the classroom
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Grisi, Erika Porto. "Fragmentos e correspondências de uma formação por vir." Pós-Graduação em Psicologia Social, 2014. https://ri.ufs.br/handle/riufs/5947.
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As linhas que compõem esta pesquisa são formadas por partículas de história, fragmentos de experiência, potencializados pelo encontro com pensadores como Michel Foucault de quem tomo as principais ferramentas para formular as questões deste trabalho , Gilles Deleuze, Félix Guattari, Jorge Larrosa e tantos outros que favorecem um olhar criador para os processos formativos. Encarar a
formação como uma prática é também percebê-la sob a mesma condição que coloca Foucault para pensar a liberdade, uma vez que não se trata de ser definitivamente livre ou submisso, mas de admitir que liberdade é exercício que se constitui nas minúcias ordinárias da vida de uma estudante, professora, pesquisadora, em seu dia-a-dia sempre atravessado por resistências e relações de
poder para com os outros e para consigo mesma; um fazer que reverbera a cada vez, um exercício constante, uma experimentação permanentemente avaliada. Inicialmente, problematizo a formação acadêmica a partir da noção de prática, passando à concepção de práticas de liberdade, ambas apreendidas desde o pensamento foucaultiano, para formular um primeiro questionamento: se a
formação é uma prática, de que modo é possível fazer dela uma prática de liberdade?; em seguida, percorrendo as trilhas sinalizadas por Foucault e Larrosa, proponho um olhar para a formação como experiência, ou seja, como aquilo de que saímos transformados, do que sucedem novas perguntas: se não se pode ensinar ou aprender uma experiência, então que uso podemos fazer dela na formação?; Se a experiência é um caminho sem volta , qual o sentido de narrá-la? Como fazê-lo?; por
fim, dando curso a estes questionamentos e fazendo um uso circunstanciado das reflexões foucaultianas sobre a escrita de si , discuto a escrita como problema e procedimento, a partir do que sustento a eleição das estratégias narrativas construídas nos capítulos seguintes, isto é, o fragmento e a correspondência como estilos de escrita-pensamento da formação como estudante, professora e
pesquisadora.
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Urel, Ana Laura Jeremias [UNESP]. "Filosofia com crianças: estudo de uma proposta paulista e considerações a partir da ética." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/96314.
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urel_apj_me_mar.pdf: 442054 bytes, checksum: 729319bb62e901878f9bd553fff1af6d (MD5)<br>A pesquisa pretende abordar o problema que se refere à perspectiva abordada pela Secretaria da Educação do Estado de São Paulo no que tange à escolha da temática ética para as oficinas de filosofia para crianças. Problema que nos leva a buscar um caminho que nos indique como pensar esse tema pelo viés do sujeito e não pelas finalidades estabelecidas pela educação escolarizada. O objetivo primeiro desta dissertação é analisar a Oficina de Enriquecimento Curricular Filosofia para o Ciclo I do Ensino Fundamental, na busca pelos elementos que dificultam a realização dessas oficinas nas escolas públicas do Estado de São Paulo. Para tanto, entendemos que nossa primeira preocupação é analisar a concepção de Educação à qual o projeto está vinculado, no sentido de compreendermos o que motiva a elaboração desse projeto. Nossa pesquisa se caracteriza metodologicamente pela análise documental, com base em autores da Filosofia da Educação. Escolhemos como objeto de pesquisa os documentos que propõem a oficina de filosofia para crianças. A partir da concepção de Ética explícita nos documentos, buscamos uma possibilidade da proposta dessa temática aliada ao conceito de Cuidado de si, perspectivado por Michel Foucault. Analisamos, também, a palavra experiência por meio de Jorge Larrosa, ao qual acreditamos ser possível uma possibilidade de abertura para pensarmos como o cuidado de si indicaria uma disposição ética do sujeito a si e aos outros<br>The objective of the present dissertation is to approach the debatable perspective taken by São Paulo State Secretariat of Education when choosing the theme ethics for its Philosophy workshops for children. In order to do so, it seems necessary to encounter an approach that leads to the consideration of the topic in the light of the Subject instead of the purposes established by formal education. The main aim of the study is to analyze the Workshop of Curricular Enrichment – Philosophy in the first stage of Brazilian Fundamental Education (i.e. students aged 6 to 10 years), seeking elements that hinder the accomplishment of these workshops in public schools in São Paulo state. Firstly, the concept of Education to which the project is affiliated is analyzed in order to understand the motivation behind the project‟s elaboration. The research‟s methodology consists of document analysis based on authors who specialize in Philosophy of Education. The study‟s corpus comprises the documents utilized in the philosophy workshops for children. The study proposes the conflation of the conception of Ethics presented on the documents with the concept of Care of the Self, as devised by Michel Foucault. The word experience was also analyzed as per Jorge Larrosa, offering a possibility to consider how the Care of the Self may indicate an ethical disposition of the Subject toward itself and toward others
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Souza, Washington Luis. "Da medicina não hospitalar ao hospital médico: uma leitura das análises de Michel Foucault sobre a história da medicina." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/11769.
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Previous issue date: 2008-04-07<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>This study aims to present, having Michael Foucault s work as basis, to
present the transition from classic medicine (centuries XVII and XVIII) to modern
medicine (centuries XIX and XX), as a turning point, opposed to the teleologic
evolution thesis proposed by the traditional medical historiography. On institutional
basis, we will approach the dichotomy between medical practices and the classic
hospital institutions, placing the creation of therapeutic hospital as a fact of modern
age.
This dissertation tries to show that classic medicine which classifies
pathological species was a knowledge based in natural history and reached its top at
the end of Classic Age, when the knowledge from biology, such as anatomy and
physiology, were applied to the study of pathologies creating the modern empirical
medicine. Modern medicine was constituted as a different knowledge with subject,
object, concepts and methods completely distinct. However this change hasn´t
happened due to the improvement of knowledge and practice, but because of studies
that were developed outside the medical field, apart from the medical reason.
Therefore it is not justificable to think about the history of medicine in terms of
evolutionary continuity, being best described, on the contrary, as a discontinuous and
not progressive history<br>Este estudo tem por objetivo, a partir da leitura da obra de Michel Foucault,
apresentar a transição da medicina clássica (séculos XVII e XVIII) à medicina
moderna (séculos XIX e XX), como momento de ruptura, em oposição à tese da
evolução teleológica proposta pela historiografia médica tradicional. No plano
institucional, serão abordadas as dicotomias entre as práticas médicas e as
instituições hospitalares clássicas, situando o nascimento do hospital médico
terapêutico como um fato próprio da modernidade.
Esta dissertação procura explicitar que a medicina clássica classificatória das
espécies patológicas, era um saber fundamentado na história natural e chegou ao
seu limite no final da Idade Clássica, quando saberes originários da biologia, a
exemplo da anatomia e da fisiologia, foram aplicados ao estudo das patologias
criando a medicina empírica moderna. A medicina moderna se constituiu como um
saber de outra ordem, com sujeito, objeto, conceitos e métodos absolutamente
distintos. Contudo, essa mutação não se deu em virtude do aperfeiçoamento dos
conhecimentos e das práticas, mas por meio de estudos desenvolvidos fora do
campo médico, alheios à intencionalidade da razão médica. Não se justificaria,
portanto, pensar a história da medicina em termos de continuidade evolutiva,
cabendo descrevê-la, ao contrário, como uma história descontínua e não
progressiva
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Lima, Iara V. "Foucault's archaeology of political economy : for a rethinking of the methodology and historiography of economics." Thesis, University of Stirling, 2006. http://hdl.handle.net/1893/96.
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This thesis has two main objectives. First, it accomplishes a detailed critical reading of Michel Foucault’s writings on the archaeology of knowledge, focusing on the emergence of political economy. Second, it explores some possibilities opened up by his work for a rethinking of the historiography and methodology of economics. The first results from the fact that there have been very few assessments of his archaeology of economics, not only in economics itself, but also in the fields of philosophy and history of thought in general. Although it may be possible to find some applications in economics of notions and concepts introduced by him, this has mostly been done without a detailed critical analysis of his writings. Thus, it is considered here that it is first necessary to go back to his writings and to develop a very careful reading of them in order to be able to explore them in a second stage. As for the second, the main argument is that his archaeology has important contributions that are still missing by economists. The study is developed in two parts. The first part is dedicated to a meticulous reading of the The Archaeology of Knowledge and The Order of Things, ending up with an assessment. Part II develops an analysis of his contributions in three areas of research in economics: methodology of economics, historiography of economic thought, and studies on Adam Smith’s context. This analysis is considered itself an important contribution of this thesis. Chapter 3 situates Foucault’s perspective and system among other current interests in economic methodology, comprising basically three parts. First, it identifies one common fundamental question underlying some of these interests, that is, whether there is an underlying configuration in knowledge that permits us to think what we think in economics in a certain moment in time and space. It is argued that Foucault’s archaeology makes important contributions to this strand. Second, it compares his approach to the current interest in rhetorical studies in economics. Third, it gives special attention to the historiography of economic thought through the investigation of the interplay between the notion of the ‘episteme’ and the Kuhnian concept of ‘paradigm’. Chapter 4 explores and assesses his archaeology of political economy in The Order of Things and briefly indicates some of the important ideas provided by him in his lectures at the Collège de France in 1978-79, which give some hints for the possibility of investigating the current epistemic context underlying economics. The last chapter concentrates on Smith’s writings on language and rhetoric, the methodological conception underlying his writings, and the notion of invisible hand, according to Foucault’s system. This latter essentially shows the potentiality for his system to improve the level of consciousness of our past and emphasizes that it opens up a series of possibilities of further and interesting inquiries. The thesis concludes with an appraisal of Foucault’s contribution and additional issues for further enquiry.
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Jordana, Lluch Ester. "Être autrement. El ser como transformación en Michel Foucault." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/461357.
Повний текст джерелаАнотація:
El presente trabajo de investigación efectúa una lectura de Foucault tomando como eje la pregunta por la transformación en su dimensión filosófica, histórica y política. La pregunta por la transformación nos permite mostrar cómo su labor de investigación puede aprehenderse a partir de la tentativa de pensar las transformaciones históricas fuera del marco de la dialéctica hegeliana y explorar, a partir de ahí, las posibilidades transformadoras del pensamiento crítico y la acción política. En el seno de esa aproximación, la ontología histórica delineará distintos niveles de análisis: el nivel de las prácticas y las tecnologías; las matrices de comportamiento, regímenes de verdad y prácticas de sí que las articulan; y las formas de experiencia que, de modo correlacional, trazan esos tres ejes. Formas de experiencia en permanente creación y destrucción en el seno de unas relaciones estratégicas, históricamente situadas, que las “hacen ser” de un modo determinado. La ontología histórica se constituye, así, como una ontología de la finitud que permite aprehender el permanente juego de formación y transformación de esas experiencias en un dinamismo que, fuera de los parámetros de la antropología y de las filosofías de la historia, hace inteligibles esas transformaciones históricas como un proceso sin sujeto ni teleología. Ahora bien, ese diagnóstico, lejos de relegar toda acción política a una suerte de impotencia constitutiva, permite redefinirla en el seno de un coraje de la verdad que, una y otra vez, inscribe la alteridad en la historia al nombrar bajo qué condiciones situadas, la vida que conforman esas relaciones estratégicas atenta contra la posibilidad de que ésta pueda constituirse como una verdadera vida. La crítica del presente puede definirse así, como una acción de apertura permanente en el seno de una historia sin fin ni finalidad que, una y otra vez, permite el franqueamiento de las formas históricas que nos constituyen. Y es el coraje de enunciar las condiciones materiales e históricamente situadas del mundo que las “hace Ser” de ese modo, lo que inscribe la alteración posible de ese modo de ser del mundo.<br>The present research work carries out a reading of Foucault taking as guiding principle the notion of transformation in its philosophical, historical and political dimension. Such notion allows us to show how his research work can be apprehended from the attempt to think of historical transformations outside the framework of the Hegelian dialectic and to explore, from there, the transformative possibilities of critical thinking and political action. Within this approach, the historical ontology will draw several levels of analysis: the one of practices and technologies; the matrices of behavior, regimes of truth and practices of the self that articulate them; and the forms of experience that correlate these three axes in a correlational way. Forms of experience in permanent creation and destruction within strategic relationships, historically situated, that "make them being" in a certain way. The historical ontology thus becomes an ontology of finitude that allows us to apprehend the permanent play of formation and transformation of these experiences in a dynamism that - outside the parameters of anthropology and the philosophies of history - makes these historical transformations intelligible as a process without subject and teleology. However, this diagnosis, far from relegating all political action to a kind of constitutive impotence, allows us to redefine it within a courage of truth that, again and again, inscribes the otherness in history by naming under what conditions, the life making up these strategic relationships undermines the very possibility of it being constituted as real life. Criticism of the present can be defined as an action of permanent openness in the womb of a history without end or purpose that gives, again and again, the possibility of moving beyond the historical forms that constitute us. And it is the courage to enunciate the material and historically situated conditions of the world that makes them "be" in this way, what inscribes the possible alteration of that way of being of the world.
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Shava, Soul. "Indigenous knowledges: a genealogy of representations and applications in developing contexts of environmental education and development in southern Africa." Thesis, Rhodes University, 2009. http://hdl.handle.net/10962/d1005920.
Повний текст джерелаАнотація:
This study was developed around concerns about how indigenous knowledges have been represented and applied in environment and development education. The first phase of the study is a genealogical analysis after Michel Foucault. This probes representations and applications of plant-based indigenous knowledge in selected anthropological, botanical and environmental education texts in southern Africa. The emerging insights were deepened using a Social (Critical) Realism vantage point after Margaret Archer to shed light on agential issues in environmental education and development contexts. Here her morphogenetic/morphostatic analysis of social transformation or reproduction is used to trace changes in indigenous knowledge representations and applications over time (from the pre-colonial into the post-colonial era). The second phase uses the same perspectives and tools to extend the analysis of power/knowledge relationships into the interface of indigenous communities and modern institutions in two case study settings in the Eastern Cape of South Africa. This study reveals colonially-derived hegemonic processes of modern/Western scientific institutional representations/interpretations of the knowledges of indigenous communities. It also tracks a continuing trajectory of their dominating and prescriptive mediating control over local knowledges from the pre-colonial context through into the post-colonial period in southern Africa. The analysis reveals how this hegemony is sustained through the deployment of institutional strategies of representation that transform local knowledges into the disciplinary knowledge discourses of modern scientific institutions. These representational strategies therefore generate/reproduce and validate disciplinary discourses about the other, constructing disciplinary 'regimes of truth'. In this way modern institutions appropriate and displace indigenous/local knowledges, silence the voices of local communities and regulate individual and community agency within a continuing subjugation of indigenous knowledges. This study reveals how working within modern institutions and disciplinary knowledges in participative education and development interactions can serve to implicate indigenous researchers in these institutional hegemonic processes. The study also notes evidence of a continued resistance to hegemonic Western knowledge discourses as indigenous communities have sustained many knowledge practices alongside Western knowledge discourses. There is also evidence of a recent emergence of counter-hegemonic indigenous knowledge discourses in environmental education and development practices in southern Africa. It is noted that these have been contingent upon the changing political terrain in southern Africa as this has opened the way for alternative discourses to the dominant conventional Western knowledges in formal education and development contexts. The counterhegemonic discourses invert power/knowledge relations, decentre hegemonic discourses and reposition indigenous knowledges in formal education and development contexts. This study suggests the need to foreground indigenous knowledges as a process of knowledge decolonisation that gives contextual and epistemic relevance to environmental education and development processes. This calls for a need for new strategies to transform existing institutions by creating enabling spaces for the representational inclusion of indigenous knowledges in formal/conventional knowledge discourses and their application in social contexts. This opens up possibilities for plural knowledge representations and for their integrative and reciprocal co-engagement in situated contexts of environmental education and development in southern Africa.
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Ségura, Philip. "Michel Foucault : l'espace non-dialectique." Paris 8, 2005. http://www.theses.fr/2005PA083689.
Повний текст джерелаАнотація:
L'objectif était de comprendre à partir de l'une des phrases de Michel Foucault : « Je n'accepte pas ce mot, dialectique. Non et non ! Il faut que les choses soient bien claires. Dès que l'on prononce le mot "dialectique" on commence à accepter, même si on ne le dit pas, le schéma hégélien de la thèse et de l'antithèse, et avec lui une forme de logique qui me paraît inadéquate, si l'on veut donner de ces problèmes une description vraiment concrète. », les mouvements dus aux déterminations de la pensée qui iraient du plan d'immanence du "penser" vers les modes de conceptualisation. De nombreux philosophes ont attribué à Foucault différentes périodes d'évolution de sa pensée. J'ai donc commencé mon étude en présupposant que Foucault a travaillé tout au long de sa vie autour du même plan d'immanence et qu'il a tenté sans cesse de le signifier à partir de la connaissance de différentes disciplines dans les modes socio-historiques. Et j'ai tenté de comprendre ce mouvement, qui va du plan d'immanence à une conceptualisation de sa pensée construite autour de la tradition critique. Foucault veut démontrer que la philosophie a construit le sujet et a bâti un édifice de la conscience humaine. La dialectique s'est présentée comme le point central de cet édifice. Comment comprendre la présence du concept en sachant que celui-ci est avant tout le résultat des imbrications des modes de construction du sujet dans l'état socio-historique dans lequel il est plongé ?<br>The objective was to understand from the sentence of Michel Foucault: "Je n'accepte pas ce mot, dialectique. Non et non ! Il faut que les choses soient bien claires. Dès que l'on prononce le mot "dialectique" on commence à accepter, même si on ne le dit pas, le schéma hégélien de la thèse et de l'antithèse, et avec lui une forme de logique qui me paraît inadéquate, si l'on veut donner de ces problèmes une description vraiment concrète. ", the movement coming from the thought determinations which would go from the plan of immanence towards the modes of conceptualization. Many philosophers allotted to Foucault various periods of evolution of his thinking. I started my study by presupposing that Foucault worked throughout his life around the same level of immanence and that he continuously tried to explain it starting from the knowledge of various socio-history disciplines. And I tried to understand this movement which goes from the level of immanence to a conceptualization of his thinking built around the critical tradition. Foucault wants to proof that philosophy constructed the subject and a system of the human conscience. The dialectics presents itself as the central point of this system. How to understand the presence of the concept by knowing that above all it is the result of the overlapping connection of subject in the socio-history thinking?
25
Gili, Gal Edgar. "El maestro de filosofía en la Antigüedad grecorromana. Un estudio de la filosofía como educación y de la educación como filosofía a partir de Michel Foucault." Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/673019.
Повний текст джерелаАнотація:
El trabajo que aquí se presenta consiste en un estudio de la figura del maestro de filosofía de la Antigüedad grecorromana. El análisis de esta figura ha hecho posible poner en evidencia que en la época se estableció un vínculo estrecho y secular entre la filosofía y la educación. Esto es así hasta el punto de que la educación aparece como un elemento fundamental para el desarrollo de la filosofía antigua, tanto como la filosofía aparece como un elemento fundamental para el desarrollo de la educación antigua. En un primer momento, en la primera parte de este texto, se lleva a cabo el estudio de toda una diversidad de funciones educativas y se constata cierta omnipresencia del filósofo en el campo de la educación. En un segundo momento, en la segunda parte de este texto, se penetra en el corazón de la formación filosófica antigua a partir de un análisis que se articula en torno a los conceptos de salvación, poder y verdad. La bibliografía que se ha utilizado incluye las obras de autores contemporáneos entre los que hay que destacar a Michel Foucault e incluye asimismo las obras de buena parte de los filósofos de la Antigüedad grecorromana.<br>This paper studies the figure of the philosophy master in the ancient Greco Roman civilization. The analysis of this figure has demonstrated that at the time a strong and secular link between philosophy and education was established to such extent that education appears to be a key aspect for the development of ancient philosophy just as much as philosophy was substantial for the advancement of ancient education. In the first part of this research, a study of various educational functions is carried out and a certain omnipresence of the philosopher is observed. Secondly, in part two, the research enters in the heart of the ancient philosophical education through an articulated analysis around the concepts of salvation, power and truth. The sources of this paper comprise the work of contemporary authors among which Michel Foucault must be highlighted and those of most of the philosophers of the Greco Roman world.
26
Ashcroft, Craig, and n/a. "Academics� experiences of Performance-Based Research Funding (PBRF) : governmentality and subjection." University of Otago. Faculty of Education, 2006. http://adt.otago.ac.nz./public/adt-NZDU20070125.162438.
Повний текст джерелаАнотація:
In 2002 New Zealand�s government set out to "accelerate" the nation�s "transformation into a knowledge society" (Ministry of Education, 2002a, p. 16). Underpinning the development of this so-called 'knowledge society' was a new approach in the way tertiary education was funded. This included introducing a new contestable model of research funding called Performance-Based Research Funding (PBRF). The research reported here was conducted at a critical juncture in the ongoing development and implementation of PBRF because it captures the experiences of fifteen academics as they encounter PBRF and the Quality Evaluation exercise for the first time. Their experiences of the inaugural 2003 Quality Evaluation exercise were examined using a discourse analysis approach informed by Michel Foucault�s (1926-1984) ideas of 'subjection' and 'governmentality'. 'Subjection' occurs when individuals shape their identities by responding to the multiple discourses that are available to them at any particular time and within any historical context (Foucault, 1969). 'Governmentality' refers to a particular instrument, technique or activity that guides and shapes conduct by producing a compliant human subject capable of supporting the interests and objectives of the state (Foucault, 1994a). In the case of academics this might mean conforming to PBRF policies and practices and participating in the development and transformation of a new 'knowledge society'.
In this thesis I examine the potential for PBRF to reshape and redirect the nature of research and suggest that some assessment elements of the 2003 Quality Evaluation were flawed and, as a result, a number of participants in this study were now making decisions about their research that appeared contrary to their best interests. I also investigate PBRF as a field of compliance and argue that the Quality Evaluation exercise represents a technology of government that targets the activities and practices of New Zealand�s research academics with the effect of manifesting a more docile and compliant academic subject. I then question PBRF�s impact on the career aspirations and opportunities of academics and claim that the PBRF Quality Evaluation framework has already shifted from being a mechanism for distributing funds for research to one that identifies and rewards the most 'talented' researchers via institutional appointments and promotions. Finally, I interrogate the pursuit and practice of academic freedom and argue that as a consequence of PBRF, a number of participants in this study have positioned themselves in ways that could diminish and constrain their traditional rights to academic freedom.
PBRF has the potential to locate academics within a new status-driven hierarchy of professional validation whereby the Quality Evaluation exercise will purportedly measure, evaluate and reward the most 'talented' researchers and the 'best' research. In this thesis I argue that the PBRF Quality Evaluation framework operates as a form of disciplinary power exercised as part of an international trend of intensifying audit and assessment practices in higher education. In this sense, I claim that PBRF exists as an instrument of governmentality capable of constituting a new type of academic subject by significantly shifting the way academics will have to think and conduct their professional selves in relation to their work and research.
27
Goumaz, Christophe. "Visages et marges de la philosophie de Michel Foucault." Lyon 3, 1997. http://www.theses.fr/1997LYO31012.
Повний текст джерелаАнотація:
Michel foucault suggere dans son oeuvre d'interroger les phenomenes a partir de ce qui en constitue leur limite (la loi par le crime et la prison, la norme par la folie. . . ). Nous appliquons a notre tour cette methode a l'oeuvre de foucault que nous revisitons a partir de ses marges. Nous proposons une lecture singuliere de l'oeuvre en nous appuyant principalement sur les dits et ecrits. Nous avons valorise la notion d'ascese et plus globalement pose la question du sujet et de la subjectivation dans une oeuvre qui entend se passer de la reference a l'auteur. "qui" est sujet? "qu'est-ce est evenement? l'ascese foucaldienne est une ascese specifique, consacree a la double tache de la deprise et de l'elaboration de soi-meme. Selon nous, elle ouvre, par ses pratiques, sur un type d'espace qui lui est propre, qu'il s'agit de caracteriser (fiction, distance, tremblement. . . ). On retrouve par ce biais la question de l'archive et du rapport a l'histoire, avec son prolongement politique<br>In his work, michel foucault suggests that phenomena should be approched through what constitutes their limit (law through crime and prison, normaly through madness. . . ). We, in our turn, have applied this method to foucault's work, which we have revisited, starting our study from its collateral works. We offer a singular reading of his work, relying mamily on his dits et ecrits. We have enhanced the value of the notion of ascesis, and asked more globally the question of the subject and subjectivation in a work witch intends to do without reference to its author. "who is subject?" "what is the event?" foucault's ascesis is a specific form of ascesis, devoted to the double task of downgrading and the making of the self. According to us, it opens out, by the practices it involves, on to a space of its own, which has to be characterized (fiction, distance, awe. . . ). Through this approach, we get back to the question of archives and their relation to history, with its political implications
28
Courtois, Fleur. "Arts de la ruse: pour une expérimentation tactique des sciences humaines à partir de Michel de Certeau." Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210363.
Повний текст джерелаАнотація:
A travers l'oeuvre de Michel de Certeau, les manières de dire et de faire d'une part, dans le quotidien d'autre part dans les sciences humaines sont travaillées pour rendre compte d'une philosophie de la ruse. Sont mobilisés à cette occasion le constructivisme (Latour, Stengers), le pragmatisme (James), le structuralisme (Lacan, Barthes) et les philosophies de Deleuze et Foucaut.<br>Doctorat en Philosophie<br>info:eu-repo/semantics/nonPublished
29
Conry, Sébastien. "Spatialité des frontières : géophilosophie d'après Michel Foucault et Gilles Deleuze." Phd thesis, Université de Bourgogne, 2012. http://tel.archives-ouvertes.fr/tel-00841647.
Повний текст джерелаАнотація:
La question des frontières est actuellement portée par une urgence politique économique et sociale. C'est ce qui explique le retour aux questions spatiales ; particulièrement sous la forme d'une interrogation sur les limites ; dans les sciences sociales, la géopolitique et la philosophie. Le développement de ce qui est communément nommé mondialisation entraîne l'idée de la possibilité de leur disparition à plus ou moins long terme. Il convient donc d'élaborer un concept et une typologie des frontières et de leur rapport à l'espace pour décider de l'éventuelle réalité de leur disparition. Le premier point est que malgré l'homogénéité apparemment évidente que nous donne l'expérience immédiate l'espace est une construction hétérogène parmi les éléments de laquelle apparaît un espace politique dont la frontière est une partie essentielle. L'espace se constitue par strates. Celles-ci s'accumulent sur une étendue purement matérielle. Entre cette étendue et la strate d'espace primaire existe une surface synaptique que nous nommons sol. Il est la condition de la saisie de la matière par les strates. Parmi les différents modes d'espace il faut aussi compter les espaces rhizomatiques que sont les réseaux économiques et de communication. Les espaces ainsi dégagés comme strates et leurs compléments rhizomatiques sont l'espace perceptif, le territoire individuel tel que le définissent Deleuze et Guattari, un espace social, un espace discursif et le pli que forme la subjectivité. Le rôle de l'espace politique est d'opérer une synthèse de ces différents espaces. Chacune des strates connaît une forme spécifique de limite qui lui est purement immanente et une limite interstrate qui lui permet d'entrer en rapport avec les strates contigües. Si les frontières servent de limites au sein de la strate politique ; elles ont aussi un rôle de métalimite qui correspond au rôle constituant de l'espace politique. Il est la strate qui permet aux autres de fonctionner entre elles. La frontière à donc un rôle synthétique dans la construction de l'espace en général. La frontière accapare Les fonctions de toutes les autres limites, elle est ce qui permet à l'espace politique d'exercer son rôle de synthèse.
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Pellegrini, Mariangela. "L'ontologie critique de nous-mêmes : Michel Foucault et la constitution du sujet dans une trame historique." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040093.
Повний текст джерелаАнотація:
Foucault en 1983 prononce pour la première fois, durant une leçon au Collège de France, le syntagme « ontologie critique de nous-mêmes ». Une telle dénomination s’ajoute aux autres termes choisis rétrospectivement par Foucault pour définir sa démarche philosophique : durant ces années quatre-vingts il utilise à la fois « ontologie historique de nous-mêmes », « ontologie de l’actualité », « ontologie du présent », « ontologie de la modernité » et enfin « ontologie de nous-mêmes ». Cette série de formules synonymiques renferme l’objective premier de ma thèse : expliciter ce qu’est l’ontologie critique de nous-mêmes. L’enjeu fondamentale de ce travail consiste en fait d’une part à interroger et comprendre le syntagme en question, de l’autre à évaluer la possibilité de la construction d’une genèse de cette idée dans le cadre global de la philosophie foucaldienne<br>In 1983 Foucault pronounces for the first time, during a lesson at the Collège de France, the syntagma “Critial Ontology of Ourselves”. Other similar denominations are used by Foucault in a retrospective way to define his philosophical researches, indeed throughout 1980 he uses at the same time: “Historical Ontology of ourselves”, “Ontology of the Actuality”, “Ontology of the present”, “Ontology of modernity”, et finally “Ontology of ourselves”. This list of synonyms concerns the principal aim of my dissertation: understand what is the Critical Ontology of Ourselves. The crucial point of this work consist from one hand in interrogating and understanding the syntagma above mentioned, from the other in verifying the possibility of the construction of a genesis of this idea
31
Coelho, de Souza Sandra. "L'éthique de Michel Foucault." Paris 10, 1995. http://www.theses.fr/1995PA100118.
Повний текст джерелаАнотація:
Mon travail concerne l'éthique de Michel Foucault. Un texte des "marginalia" de Foucault a été déterminant pour mon projet. Il s'agit d'une interview accordée par Foucault a un étudiant de Berkeley (1980). Invité à se prononcer sur son prétendu nihilisme, Foucault répond indigne qu’il est plutôt un moraliste: "dans un sens, je suis un moraliste, dans la mesure où je crois que l'une des taches, un des sens de l'existence humaine -et c'est en quoi consiste la liberté de l'homme - c'est de ne jamais rien accepter comme définitif, intouchable, évident, immobile. Rien du réel ne doit nous faire une loi définitive et inhumaine". Plus loin Foucault continue: ""les trois éléments de ma morale, je les cite: (1) c'est le refus d'accepter comme allant de soi ce qui nous est proposé; (2) nécessité d'analyser et de savoir, car rien de ce que nous avons à faire ne peut être fait sans réflexion; (3) principe d'innovation: chercher dans notre réflexion ce qui n'a jamais été pensé ou imaginé. Les trois éléments de la morale de Foucault constituent le trois premiers chapitres de ma thèse. Pour le refus des évidences il faut considérer le rejet radical du discours de la méthode. Mon deuxième chapitre a pour titre une tache philosophique. C'est le deuxième élément de la morale de Foucault. Le troisième chapitre a pour titre la problématisation mon approche consiste à étudier l'histoire de la folie comme une confrontation entre le sujet qui sait la folie et l'objet, le fou<br>My thesis shout Michel Foucault is mostly concerned by Foucault’s thought between "madness and civilization" (1960) and "history of sexuality" (1984). If one considers the thesis bibliography, it's possible to understand that Foucault’s work considered by me as more important of his thought is not always proposed by Foucault’s books; many articles and interviews elucidate the aims and trajectory of Foucault. This is the reason why they play an important role in the thesis. During one of his stays in Berkeley (October 1980), Foucault explain the themes of his ethics: "I am a moralist, insofar as a believe that one of the tasks, one of the meanings of human existence - the source of human freedom - is never to accept anything as definitiven untouchable, obvious or immobile" (history of the present, spring 1980). In this interview conducted by m. Bess, Foucault exposes the three elements of his moral thought. They are: "(1) the refusal to accept as self-evident the things that are proposed to us" - it concerns the first chapter of my thesis(l'experience fondamentale); "(2)the need to analyses and to know, since we can accomplishe nothing without reflexion and understanding thus the principle of curiosity" - it concerns la problematisation
32
Alenezi, Ahmad. "La problématique de la folie chez michel foucault." Paris 8, 2011. http://www.theses.fr/2011PA084196.
Повний текст джерела
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Ahmade, Ramez. "L'éthique comme pratique de la liberté selon Michel Foucault." Electronic Thesis or Diss., Paris 8, 2016. http://www.theses.fr/2016PA080030.
Повний текст джерелаАнотація:
Ce travail de thèse propose l’examen d’une éthique du sujet, selon Michel Foucault, comme voie possible permettant de se libérer des relations savoir-pouvoir et de ses effets de subjectivation. Mais la liberté ne peut pas être identifiée à une simple libération d’un pouvoir extérieur, elle est dans sa forme ultime, un choix volontaire, une action de soi sur soi qui a pour projet de forger soi-même sa propre subjectivité, en ayant recours à ses propres techniques. Il s’agit d’un « devenir sujet », c'est-à-dire d’avoir la capacité d’agir, de se produire, de se transformer en sujet d’action politique et sociale. L’objectif est de montrer la valeur et l’importance d’une approche éthique pour l’homme d’aujourd’hui : l’interrogation concerne le sujet et sa capacité d’être l’agent et le maître de son existence<br>This thesis proposes, following Michel Foucault’s work, an enquiry into the ethics of the subject as a possible way to free oneself from knowledge-power relations and the effects of subjectivation. Freedom cannot, however, be identified with a simple emancipation from an external power; it is, in its ultimate form, a voluntary choice, a self-action that carries the project of forging its own subjectivity, with the use of its own techniques. It’s a “becoming-subject”, namely, having the ability to act, to produce, and to transform itself into a political and social subject. The aim of this thesis is to show the value and importance of an ethical approach for the present time, the issue at hand being the subject and its ability to be the agent and the master of its existence
34
Haddouche, Zahir. "La question du temps et du présent chez Michel Foucault." Paris 8, 2012. http://www.theses.fr/2012PA083459.
Повний текст джерелаАнотація:
L’entreprise foucaldienne s’attache à tracer un diagnostic critico-historique de notre culture pour écrire l’histoire du présent. À partir de cet attachement à la question du présent, Il est question dans cette thèse de montrer « au-delà des cassures, au-delà des changements méthodologiques » qu'entre l'archéologue (1961), le généalogiste (1975) et le « dernier Foucault » (1984), il y a de forts liens et non des ruptures (des échecs méthodologiques) ou même des tournants. Notre analyse s'attache à déceler les passerelles qui unissent ces « trois périodes » : les premiers travaux sur le savoir et celle où Foucault s’interroge sur la problématique du savoir et du pouvoir à celle, plus tardive, où Foucault se concentre principalement sur l'étude des textes de la philosophie gréco-romaine<br>The foucaldian company attempts to draw a critico-historic diagnosis of our culture to write the history of the present. Through this attachment in the question of the present, It is question in this thesis to show " beyond the breaks, beyond the methodological changes " that between the archaeologist ( 1961 ), the genealogist ( 1975 ) and the "last one Foucault ( 1984 )", there is strong links and not breaks of the methodological failures or even bends. Our analysis attempts to reveal the footbridges which bind (connect) these " three periods ": the first works on the knowledge and that where Foucault wonders about the problem of the knowledge and the power in that, later, where Foucault concentrates mainly on the study of the texts of the Greco-Roman philosophy
35
Sardinha, Diogo. "Ordre et temps dans la philosophie de Michel Foucault." Paris 10, 2005. http://www.theses.fr/2005PA100106.
Повний текст джерелаАнотація:
Aujourd'hui encore, les livres de Foucault restent renversants par la façon, presque inexplicable au début, dont ils nous font suspendre les évidences acquises à propos de l'histoire d'un problème ou d'une institution, voire de l'histoire de notre société. Mais comment les métamorphoses historiques y sont-elles pensées ? Le savoir, le pouvoir et l'éthique, les trois domaines à partir desquels Foucault élabore ses archéologies et généalogies, obéissent-ils à un même régime temporel ? Il sont tous traversés par deux temporalités distinctes : la première, superficielle, est continue ; la seconde, fondamentale, est discontinue. Vers la fin de sa vie, Foucault esquisse un nouveau programme de recherches, l'"ontologie critique et historique de nous-mêmes", et réclame une pensée simultanément épistémologique, politique et éthique. Il ne se place plus dans l'horizon d'un domaine précis, ni dans celui d'une conjonction de deux domaines; il s'installe plutôt sur le plan de l'intrication de trois axes. La nécessité de réfléchir systématiquement devient pour lui incontournable. Mais quel sens l'ébauche d'une pensée systématique peut-elle avoir, quand on sait qu'il a mené son travail contre les systèmes englobants ? Si Foucault a pu formuler le besoin d'une pensée systématique dans les termes où il l'a fait, c'est que sa réflexion était déjà traversée par une cohérence essentielle, cohérence qui découlait avant tout de la présence constante d'un même schème, d'après lequel chaque grande région de l'expérience est constituée par un plan immédiatement accessible, que Foucault traite comme une surface, et puis par un fond, symétrique et inverse par rapport à celle-ci, qui sans être manifeste est néanmoins déterminant. Dans ce schème, la dimension du temps est indissociable de la dimension de l'ordre<br>The writings of Foucault are astonishing for the all but inexplicable way in which they invite us to suspend our beliefs regarding the history of either a problem or an institution – indeed, even the history of our own society. But how is this extraordinary feat accomplished ? Foucault develops his archaeology and genealogy along three main axes of the human experience: knowledge, power, and ethics. But do these all follow the same temporal restraints ? He claims that they are dominated by two distinct temporalities. One is superficial and continuous; the other is basic but discontinuous. Towards the end of his life, Foucault sketched a new research program, which he called "a historical and critical ontology of ourselves". This program requires a perspective that is at once epistemological, political, and ethical. For Foucault, it is no longer acceptable to use a single or dual axis, such as the power-knowledge axis, in order to pursue his research. Three are necessary. Foucault tells us that the interaction between knowledge, power, and ethics should be understood from a systematic point of view. But what exactly does this mean ? For we know that his work has always been in opposition to any idea of a system of thought ? Foucault was able to formulate the necessity of a "systematic" thought because his work already had an essential coherence to it. This coherence is inextricably linked to the three realms of experience: they all are divided in two strata ; the first one is immediately accessible, and the second one is mediated, and radical. In this scheme, the dimension of time necessarily overlaps with the dimension of order
36
Owono, Essono Aristide. "Homme, société et pouvoir : lecture foucaldienne de l'humanisme kantien." Electronic Thesis or Diss., Amiens, 2021. http://www.theses.fr/2021AMIE0011.
Повний текст джерелаАнотація:
Depuis son apparition au monde, l'homme a toujours placé les dieux au centre de son existence. C'est auprès des dieux qu'il trouvait un juste équilibre entre la gestion de ses craintes existentielles et sa volonté permanente de comprendre les mécanismes de l'univers. Mais, ce théocentrisme va être ébranlé car l'histoire de l'humanité est profondément marquée par la destitution des dieux au profit de l'homme, c'est l'avènement de l'anthropocentrisme, attitude qui place l'homme au centre de tout. Et plus-tard, cet anthropocentrisme philosophique donnera naissance à ce que l'on appelle aujourd'hui l'humanisme, qui se manifeste lui aussi par un profond amour et un respect inconditionnel pour tout ce qui se rapporte à la dignité humaine en général. Emmanuel Kant (1724-1804) est l'une des plus grandes figures incontournables de ce courant humaniste, il va sublimer au plus haut point la nature humaine. En effet, grâce à un usage rigoureux et méthodique de la raison (pure et pratique), l'humanisme rationaliste de Kant a l'ambition de faire de l'homme un être absolument libre et autonome, vertueux, créateur et possesseur du savoir (ou de la vérité), architecte de l'évolution des sociétés. En somme, on a l'impression qu'il entreprend toujours tout dans l'intérêt de l'humanité. Cependant, Michel Foucault (1926-1984) va entreprendre une déconstruction radicale du sujet kantien malgré les nobles capacités qu'on lui accorde. En réalité, Foucault va critiquer l'humanisme kantien dans son ensemble à cause de l'importance qu'il accorde à l'homme. Ainsi, pour le bien de tous, le philosophe français pense que "la mort de l'homme" devient une exigence absolue. Cette attitude hostile nous amène à nous interroger sérieusement sur les fondements véritables de l'humanisme. En effet, en quoi l'homme représente-t-il un danger ? Doit-on admettre que l'humanisme ne nous est plus utile aujourd'hui ? Et si nous nous détournons de l'homme, alors vers quoi faut-il se tourner ? A ce stade, il devient alors impératif de procéder à une analyse de la démarche zététique de Foucault afin de comprendre ses réelles intentions. Mais surtout, cette confrontation théorique qu'il entreprend avec Kant nous permettra de mener des réflexions autour des enjeux contemporains de l'humanisme à l'ère de la postmodernité<br>Since his appearance in the world, man has always put the gods at the center of his existence. It was with the gods that he found the right stability between managing his existential fears and his constant desire to understand the laws of the universe. But, this theocentrism will be broken because the history of humanity is deeply marked by the destitution of the gods for the benefit of man, it is the advent of anthropocentrism, an attitude that puts man at the center of all. And later, this philosophical anthropocentrism will give birth to what is today called humanism, which also manifests itself in a deep love and unconditional respect for all that relates to human dignity in general. Emmanuel Kant (1724-1804) is one of the greatest essential figures of this humanist current, he will sublimate human nature at its peak. Indeed, with a rigorous and methodical use of reason (pure and practical), Kant's rationalist humanism has the ambition to make man an absolutely free and autonomous being, virtuous, creator and possessor of knowledge (or of truth), architect of the evolution of societies. Ultimately, one gets the impression that he always does everything in the interests of humanity. However, Michel Foucault (1926-1984) will undertake a radical deconstruction of the Kantian subject despite the great capacities that he has. In fact, Foucault will criticize Kantian humanism as a whole because of the importance he gives to man. Thus, for the good of all, the French philosopher believes that "the death of man" becomes an absolute requirement. This hostile attitude leads us to seriously question the true foundations of humanism. Indeed, why is man a danger? Should we admit that humanism is no longer useful to us today? And if the man is no longer important, what should he be replaced by? At this stage, it becomes imperative to proceed to an analysis of Foucault's zetetic approach in order to understand his real intentions. Essentially, this theoretical confrontation that he undertakes with Kant will allow us to reflect on the contemporary issues of humanism in the era of postmodernity
37
Shinkai, Yasuyuki. "L'invisible visible : études sur Michel Foucault." Paris, EHESS, 1999. http://www.theses.fr/1999EHES0037.
Повний текст джерелаАнотація:
On reconnaitra volontiers dans l'oeuvre de michel foucault une rupture fondamentale entre histoire de la folie et ses travaux precedents. En effet, ce livre publie en 1961 finit par mettre en cause la tentative d'atteindre la verite fondamentale de l'etre humain, tentative qui se trouvait justement au coeur de ses textes des annees cinquante. Or, le rejet de la reflexion anthropologique marquant ainsi clairement un tournant decisif de la pensee << foucaldienne >>, l'etude sur l'experience de la folie est animee par le meme theme qui commandait aux textes << prehistoriques >> de foucault, a savoir le theme de la contestation d'un positivisme : rapproche objectiviste, qui etait denoncee comme incapable de saisir la subjectivite originaire de l'etre humain, y est egalement refutee pour avoir aliene folie. Et que ce theme soit persistant est d'autant plus remarquable que foucault, cherchant a elaborer la methode de ses recherches historiques, se declarera lui-meme << positiviste heureux >> dans l'archeologie du savoir. Sa relation au positivisme, coherente jusque dans histoire de la folie, change d'une maniere manifeste dans l'oeuvre de 1969. Cela n'indique-t-il pas la necessite de reperer une autre coupure dans sa pensee, qui n'est sans doute pas moins importante que celle qu'on reconnait d'ordinaire ? il semble en effet qu'en analysant les formations historiques des configurations de savoir dans la culture occidentale, ses travaux des annees soixante tournent autour de cet effort pour se detacher de ce dont il etait tributaire. Notre etude vise a les caracteriser comme << epreuve modificatrice de soi-meme >>, epreuve qui constituerait pour foucault un exercice philosophique par excellence.
38
Baltus, Benoît. "Le philosophe artiste : La mise en surface de la philosophie : Panopticon, Amor fati, Etre au monde, L’Ethique." Electronic Thesis or Diss., Paris 10, 2012. http://www.theses.fr/2012PA100054.
Повний текст джерелаАнотація:
Le philosophe artiste est une figure fantasmée ou désavouée. Par sa seule possibilité, il représente l’impossible frontière entre le discours philosophique et la création artistique. Bien qu’il invoque cette figure polémique, Nietzsche n’a pas été en mesure de fonder le philosophe artiste, mieux, il l’abandonne au profit d’un Dionysos ressuscité, plus à même de surmonter la confrontation avec Apollon. Or, voilà une figure orpheline qui ne semble plus que renvoyer à une nostalgie romantique et idéale où la philosophie, enfin, partagerait ses objets privilégiés ainsi que ses propres méthodes d’analyses avec la pratique artistique. Pourtant la question mérite d’être posée : par quelles modalités le philosophe artiste serait en droit de porter ensemble la philosophie et l’art ? La présente thèse tente de réintroduire ce problème pour le moins « éternel » en enquêtant pas-à-pas sur les lignes de tension typiques que cette figure met en jeu : la forme et le contenu ; la métaphysique et le phénomène ; le langage et la métaphore. De même, si Nietzsche est l’objet central de la recherche, nous évoquerons toutefois d’autres philosophes non moins typiques, comme Merleau-Ponty ou Deleuze, ainsi que Spinoza ou Aristote. Toutefois, il ne s’agit pas de ressaisir encore une fois ces problématiques proprement philosophiques, leur réintroduction doit s’éprouver dans la pratique artistique. La thèse envisage donc, à chaque fois, une issue par la création artistique, au lieu de tenter vainement d’élire une figure sans maître et sans limite, la thèse exposera des créations chorégraphiques originales. Ces créations ont été produites en parallèle avec la recherche, elles ont donné lieu à des œuvres singulières qui ont été préoccupées par les mêmes problématiques que la thèse. Elles confèrent à l’étude le degré de plasticité dont l’exposé proprement philosophique pouvait manquer. De plus, elles abolissent la frontière, car elles subissent les mêmes contraintes que celle de l’exposé, puisque Panopticon interroge le panoptisme étudié dans Surveiller et punir de Foucault, Amor fati, le concept de l’éternel retour selon Nietzsche ; être au monde, reprenant le problème de la sensibilité de Merleau-Ponty ; et enfin, L’éthique s’astreignant à réinvestir d’un point de vue sensible l’architecture de l’œuvre axiomatique de Spinoza. N’était-ce pas cela le sens du philosophe artiste ? Expérimenter, éprouver pour en étudier les effets ?<br>The philosopher artist is a either fantasized or disowned figure. Its very possibility represents the impossible border between philosophical discourse and artistic creation. Although Nietzsche invokes this polemical figure, he has not been able to establish the philosopher artist. Indeed he abandons it in favor of a reincarnated Dionysos, better armed to overcome the confrontation with Apollo. Here is, then, an orphan figure which seems to only refer to a romantic and idealistic nostalgia where philosophy, at last, would share its privileged objects as well as its analytical methods with artistic practice. The question should nonetheless be asked: through what means ought the philosopher artist carry together art and philosophy?This thesis attempts to reintroduce this “eternal” problem by investigating every step of the way the typical tensions that this figure convokes: form and content; metaphysics and phenomena; language and metaphor. Similarly, although Nietzsche is the central figure of this investigation, we will also call upon other and equally typical philosophers such as Merleau-Ponty, Deleuze, as well as Spinoza and Aristotle. However, the aim of the thesis is not to grasp once again these properly philosophical problems as their utterance should be tested through artistic practice. Rather than uselessly attempt to elect a figure without master nor limit, the thesis thus contemplates, each time, a solution through artistic creation, manifested in original choreographic creations. These creations were produced in parallel with the research and elaborate singular works of art based on the same questions as the thesis. They confer to the dissertation a certain plasticity that the purely philosophical argument may have lacked. Further, they abolish the border inasmuch as they confront the same constraints as the argument: Panopticon interrogates panoptism as studied by Foucault in Discipline and Punish; Amor Fati elaborates on the concept of “eternal return” developed by Nietzsche; Etre au Monde recasts the question of sensibility as explored by Merleau-Ponty; finally, L’Ethique strives to reinvest from a sensible point of view the architecture of the axiomatic work of Spinoza. Is it not the meaning of the philosopher artist? Experiment and feel to study the effects?
39
Paltrinieri, Luca. "Naissance de la population : nature, raison, pouvoir chez Michel Foucault." Lyon, Ecole normale supérieure, 2009. http://www.theses.fr/2009ENSF0083.
Повний текст джерелаАнотація:
Travailler sur les pistes frayées par Foucault signifie d'abord concevoir son oeuvre comme relevant d'une pratique spécifique de la philosophie, consistant à ouvrir celle-ci constamment à ses "dehors", pour mettre en relation la formation des concepts scientifiques et politiques avec les cadres historiques d'une certaine expérience de la "pensée". Le noyau de l'archéo-généalogie foucaldienne réside dans le rapport de cette pratique philosophique à un certain usage de la construction historique, afin de connaître et déstabiliser notre propre présent. Reprendre la tâche interrompue d'une telle "ontologie historique de nous-même" nous engage à penser les constructions généalogiques comme des machines qui doivent être "testées" sur le terrain historique tout en imposant à l'histoire elle-même une forme particulière. Ainsi la généalogie de l'objet "population", permet à la fois d'éclaircir la spécificité de la lecture foucaldienne de la "biopolitique", et de remettre en discussion certains de ses résultats, hypothèses ou interprétations. D'un côté, il s'agit de combattre la thèse de l'"invention" de la population par un inexistant appareillage scientifique-politique tout puissant, de l'autre, de mettre à jour les rapports de force à l'oeuvre dans la construction et l'émergence de nos concepts politiques et scientifiques, en révélant les événements invisibles et les expériences de pensée qui les sous-tendent. L'émergence du concept de population est ainsi restituée dans une histoire de la gouvernementalité qui culmine au milieu du XVIIIe siècle au moment de la diffusion du mot "population" et de l'affirmation d'un art de gouverner "libéral"<br>This research explores the possibility to work in the wake of Foucault's work, conceived it as a certain philosophical practice consisting in constantly opening the field of philosophy to its 'outsides' and connecting the history of a concept with the historical framework of an experience of thought. The core of this archaeological and genealogical method is the relation between philosophical and historical practices and the use of the historical constructions to complete a philosophical task : to reveal and destabilize our present. Thus, to resume the interrupted task of the "historical ontology of ourselves" means considering Foucaldian genealogies as "machines" to be tested on the historical ground, which also involve a specific practice of practice of history. The genealogy of the scientific and political concept of "population" is here considered in an historical-critical perspective : this history can both clarify the specificity of the Foucaldian reading of "biopolitics" and question its results, assumptions and interpretations. Through the historical genealogy of the object "population" I want , on the one hand, to fight the idea that the concept was "invented" by a dominant scientific and political complex and on the other hand to reveal the multiple power relations, events and struggles that underlie its appearence. The emergence of "population" is thus placed within a history of governmentality which culminated in the middle of the eighteenth century, when a liberal governing art became dominant and the word "population" widely used
40
Adorno, Francesco. "Vérité et sujet chez Michel Foucault." Paris 8, 1995. http://www.theses.fr/1995PA080974.
Повний текст джерелаАнотація:
La lecture de l'oeuvre de foucault pose un ensemble de problemes auxquels nous avons essaye de trouver une reponse dans ce travail. D'une periode a l'autre, on constate une diversite de ton, de style, de sujet entre les ouvrages qui laissent perplexe quant a leur destination et a leurs buts. Notamment, deux moments marquent cette discontinuite: entre l'archeologie du savoir et surveiller et punir, foucault change- ou semble changer- de methode; entre d'une part la volonte de savoir et d'autre part l'usage des plaisirs et le souci de soi, le projet meme d'une histoire de la sexualite semble s'orienter differemment. Or, a notre avis, les secousses qui ponctuent le parcours de foucault representent les jalons d'une meme interrogation qui, certes, se dit de differentes facons, mais qui ne constitue pas moins un parcours coherent. Le probleme fondamental de foucault a toujours ete, a notre avis, de dissequer les processus de formation du sujet, de rendres visibles les savoirs qui participent silencieusement a sa constitution. Cette hypothese s'appuie sur une recherche conduite d'une part sur les ecrits "litteraires", c'est-a-dire tout un ensemble d'articles de critique litteraire; d'autre part, nous avons etudie le materiau inedit compris entre 1976 et 1984. La premiere partie de cette recherche nous a permis de constater que deja au debut des annees soixante, foucault reflechissait sur une serie de concepts qui seront a la base de sa methode archeologico-genealogique. La seconde partie de ce travail nous a permis d'etablir l'existence d'une certaine gradualite entre 1976 et 1984; dans l'usage des plaisirs. .<br>The works of foucault bring about an ensemble of problems in which we tried to treat in this work. From one period to another, we encounter a diversity of tone, style and subject among the works the destination and purpose seem uncertain. In particular, two moments reflect this discontinuity: between l'archeologie du savoir et surveiller et punir, foucault changes or seems to change methods; between la volonte de savoir et l'usage des plaisirs et le souci de soi, the project even of a story of sexuality seems to orient itself in a different way. In our opinion, the changes which accent foucault's path represent different moments of the same questioning that can be explained in different ways, but does not constitute less of a coherent path. In our opinion, foucault's fundamental problem was always disecting the processes of subject formation, and making clearer the knowledge which discreetly participates in his constitution. This hypothesis is based on the research of "literary" works: a collection of articles by literary critics; on the other hand we studied the inedited between 1976 and 1984. The first part of this research allowed us to confirm that already at the beginning of the 60's, foucault thought about a series of concepts that will be the basis of his archeo-genealogical method. The second part of this work allowed us to establish the existance of a certain graduality between 1976 and 1984 : in l'usage des plaisirs, foucault does not mention the genealogy of. .
41
Vuillerod, Jean-Baptiste. "L’anti-hégélianisme de la philosophie française des années 1960 : constitution et limites d’un renversement philosophique." Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100105.
Повний текст джерелаАнотація:
L’objet de cette thèse est l’anti-hégélianisme des années 1960 en France. À travers l’étude des philosophies de Louis Althusser, de Michel Foucault et de Gilles Deleuze, nous cherchons à comprendre les raisons qui ont poussé une partie des philosophes de l’époque à critiquer Hegel de manière virulente, alors même que sa philosophie avait été fortement valorisée en France des années 1930 aux années 1950. Notre analyse de la constitution de l’anti-hégélianisme de la philosophie française des années 1960 révèle en même temps les limites de ce phénomène, dans le but de dépasser l’opposition entre hégélianisme et anti-hégélianisme et de réfléchir à l’actualité, aujourd’hui, de la pensée de Hegel. Une première partie est consacrée à l’évolution de l’œuvre d’Althusser, du mémoire sur Hegel de 1947 jusqu’à Pour Marx et Lire le Capital en 1965 ; une seconde traite de la philosophie de Foucault en cherchant à comprendre pourquoi il est passé d’un mémoire sur Hegel en 1949 à une condamnation radicale de la pensée hégélienne dans les années 1950 et 1960 ; enfin, une troisième partie montre comment Deleuze, qui n’avait rien contre Hegel au départ, a progressivement durci sa pensée jusqu’à produire l’anti-hégélianisme le plus virulent dans Nietzsche et la philosophie (1962) et Différence et répétition (1968). La conclusion cherche à ressaisir ce phénomène collectif en tant qu’il constitue une véritable constellation intellectuelle, mais elle problématise également cet anti-hégélianisme<br>This thesis is about anti-Hegalianism of French philosophy during the 1960s. Focusing on Louis Althusser, Michel Foucault and Gilles Deleuze, its aim is to understand why a lot of philosophers, at that time, criticized Hegel even though his philosophy had been very successful in France from 1930s to 1950s. The comprehension of this phenomenon aspires also to show its limits, in order to go beyond the false opposition between anti-Hegelianism and Hegelianism and to think about the relevancy of Hegel’s philosophy today. In a first part, the text analyzes Althusser’s work from the master’s thesis on Hegel (1947) to the very anti-Hegelian books For Marx and Reading Capital (1965) ; then it studies Foucault’s thought to understand why he defended Hegel in 1949 and after became an anti-Hegelian philosopher during the 1950s and the 1960s ; finally, it searches why Deleuze evolved until developping a violent anti-Hegelianism in Nietzsche and Philosophy (1962) and in Difference and Repetition (1968). The conclusion tries to seize this collective phenomenon as an intellectual constellation, but also to problematize it
42
Hwedi, Nafati. "La relation entre l'individu et le pouvoir dans la philosophie de Michel Foucault." Besançon, 2007. http://www.theses.fr/2007BESA1005.
Повний текст джерелаАнотація:
Foucault propose d’analyser une nouvelle forme de pouvoir en dépassant l’ancienne forme de « laisser vivre » ou « faire mourir ». Ces analyses prennent un point déterminé (historique) pour pénétrer aux archipels de différents pouvoirs. Foucault se préoccupe de distinguer, dans ces processus, la vérité qui appartient en propre au pouvoir ; le pouvoir tente de tout contrôler pour s’assurer une certaine permanence et un certain savoir. L’idée d’une origine unique du pouvoir, qu’elle soit divine ou individuelle, est fortement enracinée dans nos croyances. L’originalité, ou un sujet fondateur, ne seraient que la répétition de notre discours. Foucault ne croit pas à la conception d’un rapport simpliste entre pouvoir et individu. Foucault ne traite pas du pouvoir politique en tant que tel, mais des pouvoirs agissant à l’intérieur comme à l’extérieur de l’individu. Les relations sont donc des relations de forces. Foucault essaie de montrer à partir de quelle technè, s’est formé le sujet et comment, à partir des technologies d’assujettissement ou de subjectivation ─ techniques visant directement le sujet comme liberté ─ le sujet est devenu un objet de connaissance. Il montre comment l’individu se constitue en passant par l’appareil de production du pouvoir, lui-même façonné et modifié au cours de cette circulation de l’individu. Le pouvoir, en produisant un sujet d’assujettissement rencontre également une résistance fréquente de subjectivation. S’il y a bien une dialectique entre pouvoir étatique ou pratique de pouvoir et l’individu, nous, « dominés et dominants », participons tous au pouvoir, c’est-à-dire à la reproduction du système<br>Foucault suggests analysing a new shape of power by exceeding the former shape " to let live " or " make die ". These analyses take a determined point (history) to penetrate to the archipelagos of various powers. Foucault worries to distinguish, in these processes, the truth which belongs solely to the power
43
Colombo, Agustin. "Le bios de la brebis : la problématique de la subjectivité dans le christianisme chez Michel Foucault." Electronic Thesis or Diss., Paris 8, 2017. http://www.theses.fr/2017PA080114.
Повний текст джерелаАнотація:
Cette recherche doctorale se propose d’interroger la valeur généalogique que Michel Foucault attribue au christianisme en se focalisant sur la problématique de la subjectivité et notamment sur la forme de vie comme enjeu de la constitution de la subjectivité. Pour ce faire elle est structurée sur la base des trois domaines généalogiques ou axes constitutifs des « foyers d’expérience » tels que Foucault lui-même les conçoit dans ses dernières recherches. Ainsi la première partie de ce travail est consacrée au problème de la vérité, notamment en ce qui concerne les formes de véridiction ; la seconde partie se concentre sur l’analyse du pouvoir ou plus précisément sur les techniques gouvernementales ; et finalement, la troisième partie se focalise sur les formes de subjectivation ou les pratiques de soi. La description et l’analyse de ces trois axes à la lumière du corpus foucaldien actuellement publié ainsi que des textes inédits comme Les aveux de la chair permettra d’envisager les réponses à deux questions centrales liées au diagnostic du présent qui traverse toute l’entreprise philosophique foucaldienne : quelle est le rôle historique du christianisme dans la configuration des formes actuelles d’assujettissement ? Peut-on trouver à l’intérieur du christianisme des phénomènes qui nous permettent de résister à ces formes d’assujettissement ?<br>This dissertation investigates the genealogical value that Michel Foucault assigns to Christianity focusing on the configuration of subjectivity, particularly on the way of life as a main domain in which subjectivity is constituted. More precisely, the dissertation is structured by following the three genealogical domains or constitutive areas of “focal points of experience” in Foucault’s last works. The first part tackles the problem of truth, in particular for what concerns the forms of veridiction; the second part focuses on the analysis of the forms of power, or more exactly, the techniques of governmentality; the last part approaches the forms of subjectivation or the practices of self. Based on available Foucauldian corpus and unpublished material –especially the Confessions of the Flesh (Les aveux de la chair) – the description and analysis of these three domains aim to answer two fundamental questions related to the Foucauldian diagnosis of the present: What is the historical role of Christianity in the configuration of the current forms of subjection? Are there any Christian phenomena according to which we could resist to those forms of subjection?
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Aidara, Chérif Abdourahmane. "La notion de déviance dans la philosophie de Michel Foucault." Paris 10, 1997. http://www.theses.fr/1997PA100124.
Повний текст джерелаАнотація:
Au lieu de se réduire a un domaine, l'œuvre de Michel Foucault s'achemine a la croisée de diverses disciplines. Dans notre perspective, nous ne proposons pas une nouvelle étude d'histoire sur la pensée de Foucault. Nous souhaitons à propos de ce que nous considérons comme un questionnement sur la déviance faire surgir une méditation qui pourrait être thématisée de la façon suivante : dans quelle mesure un questionnement sur la déviance peut-il être accompagné par l'œuvre de Foucault, si nous considérons ce lien constant dans ses recherches entre l'écart à la norme d'une part, la société et la politique d'autre part. La vraie question reste à savoir s'il peut exister une société dans laquelle le pouvoir n'ait pas besoin de déviances, d'illégalismes. Est-ce que la machinerie pénale, comme le notait Foucault, n'a pas pour fonction, plutôt que de viser à l'extinction des déviances, de viser au contraire à leur contrôle, à leur maintien dans un certain état d'équilibre qui serait économiquement utile et politiquement fécond ? Pour répondre à cette question nous avons envisagé le rapport entre le sujet et les jeux de vérité a partir soit des pratiques coercitives comme dans le cas de la psychiatrie et du système pénitentiaire, soit à travers les pratiques de soi qui selon Foucault représente un phénomène assez important dans nos sociétés depuis l'époque gréco-romaine, même s'il n'a pas été très étudie. Pouvoir, vérité et sujet déviant, voilà donc les trois axes à partir desquels nous avons interrogé l'œuvre de Foucault avant de déterminer l'impact exacte de celle-ci dans l'épistémologie juridico- pénale<br>Instead of to reduce itself to an area, the work of michel foucault proceeds to the cross-roads of various disciplines. In our perspective, we do not propose a new study of the history on the thought of foucault. We wish, concerning what we consider as a problematisation on the abnormality, to make rise a meditation that could be set out the next manner: in which measure a problematisation on the abnor, mality can be accompanied by the work of foucault, if we consider this constant link in its researches between the gap to the norm on the one hand, the society and the policies on the other hand. The true question remains to know if it can exist a society in which the power doesn't need abnormalities, illegalisms. Does not the penal machinery, as noted foucault, have for function, rather than to aim to the extinction of the abnormalities, to aim on the contrary to their control, to their maintenance in a certain balanced state which could economically be useful and politically fertile? To reply to this question we have envisaged the connection between the subject and the games of truth from either the coercive practices as in the case of the psychiatry and the penitentiary system, either through the practices of oneself that, according to foucault, represents an important phenome, non in our societies since the greek and roman period, even if it has not been sufficiently studied. Power, truth and abnormal subject, here are therefore the three axes from which we have ex, amined the work of foucault before determining it exact impact in the judicial and penal, epistemology
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Martinez, Teran María Teresa. "Le concept de pouvoir dans la philosophie de Michel Foucault." Paris 1, 2004. http://www.theses.fr/2004PA010708.
Повний текст джерелаАнотація:
La philosophie moderne était devenue anthropologie. Dépasser cet état de la pensée obligeait à sa répétition. Est-ce pour cela que la recherche de Foucault suit l'ordre des questions kantiennes? Si classique que cet ordre puisse paraître, l'archéologie traite le problème du savoir et tente de dépasser le transcendantalisme de la raison pure, la généalogie pénètre dans le pouvoir parce que c'est à partir de là qu'on définit un champ pratique de normalisation, les techniques de subjectivation recueillent l'éthique et proposent l'expérience au lieu de l'utopie, l'action à la place de l'espérance. Foucault a bien vu que le gouvernement de soi était une condition essentielle afin de gouverner les autres. Au moyen de cette pratique de liberté, les rapports dissymétriques pourraient se réduire et se rapprocher le plus possible d'un état d'égalité. D'où la thèse selon laquelle il y aurait chez Foucault la fondation d'une philosophie politique qu'il n'a pas développée, mais qui s'appuie sur 1'expérience et sur un concept éthique du pouvoir.
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Malette, Sébastien. "La «gouvernementalité» chez Michel Foucault." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23836/23836.pdf.
Повний текст джерелаАнотація:
Le concept de gouvernementalité forgé par Michel Foucault est de plus en plus populaire non seulement auprès des philosophes, mais aussi auprès des sociologues, politologues, économistes, anthropologues et plusieurs autres spécialistes appartenant à ce que nous nommons les «sciences humaines». Pourtant, les origines, les recherches et les pistes de réflexion liées à ce concept au sein même du travail de Michel Foucault sont plutôt mal connues. Le présent mémoire tentera d'expliquer ce que signifie ce concept dans les travaux de ce penseur. Nous explorerons plus précisément le parcours qu'emprunta Michel Foucault dans sa théorisation du pouvoir l'amenant vers ses vues généalogiques. De là, nous analyserons les éléments relatifs au déploiement d'une «microphysique du pouvoir» dégageant les configurations stratégiques du pouvoir de souveraineté, du régime disciplinaire et du biopouvoir. Partant d'une double critique contre l'emploi de cette «microphysique», nous étudierons ensuite l'entrée de l'État dans cette grille d'analyse, menant Foucault à conceptualiser les relations de pouvoir et de subjectivation en terme de gouvernement, de résistance et de pratiques de liberté. En examinant les principaux textes de Michel Foucault, de même que son enseignement au Collège de France entre 1970 et 1984, nous suggérerons que le projet de cette analyse généalogique de la rationalité gouvernementale occidentale -- qui remonte jusqu'aux sources grecques et bibliques -- se veut à la fois le relais, l'approfondissement et le dépassement de ses analyses du pouvoir, du sujet, de la liberté et de la résistance.
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Abe, Takashi. "La méthode archéologique de Michel Foucault : le statut du sujet." Paris 10, 2006. http://www.theses.fr/2006PA100006.
Повний текст джерелаАнотація:
Dans cette étude, nous avons examiné chronologiquement les textes de Foucault pour dégager le processus d'élaboration de la méthode archéologique, et un des thèmes centraux de sa recherche : le sujet. Chez Foucault, le sujet est une notion-opératoire, autour de laquelle le philosophe cristallise ses recherches. Durant les années 1960, Foucault critique, parallèlement à l'élaboration de l'archéologie, la fonction épistémique du sujet comme fondement des "sciences humaines". À la fin des années 60, en opérant un changement radical de la méthode archéologique, il découvre un nouvel objet de recherche : le discours. Dans le sillage de cette modification, la nouvelle recherche vise à réexaminer le statut du sujet. La notion de "subjectivation" est alors introduite pour analyser la dimension dynamique au sein des jeux du pouvoir. Enfin, en étudiant le processus de subjectivation, Foucault découvre la dimension de l'éthique<br>In this study, the works of Foucault were chronologically examined. Analysis was made on the development of his philosophical method known as archaeology, and on its dominant topic : the subject. Foucault treated the concept of subject as an operational concept, through which his research was realized. Through the 1960s, in parallel with the development of archaeology, he criticized the epistemic function of the subject, which was the very basis of Human Sciences. At the end of the 1960s, through a radical reconstruction of the archaeological method, he discovered a new object of research the discourse. On the basis of such methodological change, the new research examined the status of the subject differently. The concept of "subjectification" was introduced in order to describe a dynamic process interrelated with the function of power, in which subjectivity is formed. This process of subjectification further introduced the dimension of ethics
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Cassidy, Meghann. "Les temps de l'action : Hannah Arendt, Michel Foucault et l' Antiquité." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010522.
Повний текст джерелаАнотація:
Le point de départ de ce travail est une réflexion sur le concept de l’événement dans la philosophie contemporaine. Nos recherches sur l’usage de ce concept révèlent la polysémie du terme et, pour la philosophie politique française notamment, deux défauts : une incapacité d’établir des critères opératoires pour la pratique de l’histoire; une tendance à réduire l’action politique à sa conjoncture historique. Hannah Arendt et Michel Foucault, plus particulièrement dans son « tournant éthique », se confrontent à ce dernier problème du rapport entre l’action politique et le temps historique : chez eux, le terme « événement » ouvre sur la participation politique du philosophe/théoricien qui se penche sur des événements particuliers et qui articule leur sens dans sa propre actualité. Mais pour penser cette relation entre action politique contemporaine et histoire, nos deux auteurs ne sont pas contentés de retravailler un concept de l’événement ν ils se sont tournés vers des concepts, des pratiques et des événements « prémodernes », élaborées notamment en Grèce et à Rome. De là, une question fondamentalement historique : étant donné la réinsertion de l’action dans l’histoire opérée par le topos contemporain de l’événement, étant donné la critique de l’histoire et du sujet modernes, quels sont les rapports principaux entre l’histoire et l’action dans la prémodernité ? Après avoir parcouru les topoï historiques des temps prémodernes, nous reviendrons vers Arendt et Foucault pour interroger leurs propres représentations de l’Antiquité et de ses « formes de vie » : le souci de soi et le philosophe, la polis, l’autorité et l’acteur. Ces descriptions mèneront à une analyse du tempshistorique que ces représentations présupposent, mais aussi celle de leur fonction performative, voire transformatrice. Ces analyses confirmeront notre hypothèse, à savoir que des concepts historiques prémodernes sont, à certains égards, reconduits sous la plume d’Arendt et de Foucault<br>The starting point of our reflections here concerns the concept of the event in contemporary philosophy. After an evaluation of the many meanings reattached to the term, we isolate two related concerns within contemporary political philosophy’s use of it : the inability to produce effective criteria for determining specific “events”; a tendency to reduce political action to its emergence within a larger and all-pervading historical framework. Hannah Arendt and Michel Foucault (in his “ethical turn”) avoid these pitfalls, defining the term while at the same time reflecting upon the conditions of political participation, particularly the role of the philosopher/theorist attempting to understand specific events and determine their meaning. But in thinking about this relationship, the two authors do not focus their attention on the concept of the eventν they look to “pre-modern” concepts, practices and events, particularly in Greece and Rome.At this point we ask an essentially historical question: given the “event’s” reduction of political action within history, given the critique of the modern subject and of modern history what are some of the relationships between history and political action in Ancient and Medieval historical practices? After identifying a number of historical themes during these periods, we return to Foucault and Arendt to enquire about their own representations of ancient thought and “forms of life”: the care of self and the philosopher, the polis, Roman authority and the idea of the actor… These descriptions will lead to ananalysis of the historical time that these representations presuppose, on the one hand, and of theirperformative and transformative functions, on the other. These enquiries will confirm our hypothesis,to wit, some pre-modern historical concepts are in fact renewed in the writings of Hannah Arendt and Michel Foucault
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Pérez, Valérie. "(Se) gouverner selon la nature et la vérité : lire "Emile ou de l'éducation" de Jean-Jacques Rousseau avec Foucault et Deleuze." Electronic Thesis or Diss., Paris 8, 2015. http://www.theses.fr/2015PA080133.
Повний текст джерелаАнотація:
Ce travail parie sur la possibilité de reposer les problèmes éducatifs de Rous-seau à la lumière de certains concepts de la philosophie française contempo-raine. Ainsi, en partant des analyses de Foucault, l’on ne peut manquer d’être frappé par la figure du gouverneur dans Émile ou de l’éducation qui apparaît, stricto sensu, comme la condition de l’émergence de la vérité de la nature, de la vérité de ce qui convient aux hommes, de la vérité de ce que doit être leur éducation. Mais en quel sens peut-on dire que, dans l’Émile, l’éducation est une manifestation de la vérité ? Le problème de la vérité et du pouvoir est an-cien. Michel Foucault le qualifie de lieu commun depuis la pensée politique du XVIIe siècle. Dans ses cours au Collège de France publiés en 2012 sous le titre Le gouvernement des vivants, il s’est efforcé « d’élaborer la notion de gouvernement par la vérité » en étudiant notamment la tragédie d’Œdipe qui lui permet de poser le problème de la conjonction entre le pouvoir et le savoir, entre le gouvernement et la vérité que l’on sait. Le problème du gouvernement de l’enfance peut également être éclairé par le concept deleuzien de devenir. Le devenir a quelque chose à nous dire sur l’enfance, sur l’émancipation de l’individu et sur le projet d’une éducation tout au long de sa vie<br>This work is attempt to discuss Rousseau's problematisation of education, using concepts drawn from contem-porary French philosophy. However, if one examines the relation between Foucault and Emile by em-ploying the concept of alèthurgie, one cannot but be struck by the figure of the governor in Emile, who appears in the text to be the guarantor and the condition for the emergence of an idea of truth within the narrative- a truth which is natural, which governs the activities of men, and which is deeply in-volved in the process of education. In his 2012 lectures at the College de France, published under the title ‘The government of the living,’ Michel Fou-cault strove "to develop the concept of government by the truth" through an analysis of the power relations within Oedipus. In particular, Foucault ana-lysed the relation between truth, knowledge, and the exercise of governmen-tal power. In this work, I examine the relation between Foucault’s analysis and Emile Rousseau’s novel Emile. The relation between them may seem paradoxical: after all, Foucault is concerned with truth, and Emile is a work of fiction. The government of childhood can also be illuminated by the Deleuzian concept of Becoming. The Becoming does have something to tell us about childhood, the emancipation of the individual, and about education as a life-long project
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Marinho, Ernandes Reis. "La vision de l'homme chez Foucault." Paris 1, 2003. http://www.theses.fr/2003PA010621.
Повний текст джерелаАнотація:
Michel Foucault est très connu comme le philosophe contemporain de la mort de l'homme; sa critique de l'humanisme comme une thématique générale et de la figure de l'homme qu'il a créée, encore aujourd'hui est un objet de profondes discussions et chauds débats. Sa critique de l'homme est sans doute un point profondément accentué dans le processus de refus de cette thématique, nous disons même que parmi les philosophes reconnus dans ce processus, le nom de Foucault apparaît comme le plus significatif et peut-être le plus connu dans le monde entier; nous croyons cela en considérant la manière directe dont il s' est exprimé. Pour analyser la pensée de Foucault, nous avons choisi la dimension téléologique non l'anthropologique. Même si nous n'acceptons pas tous les points de vue de Foucault, notre objectif dans ce travail n'est pas de faire une critique de sa pensée, mais d'essayer d'en comprendre les causes et le véritable sens des propositions qu'il a faites pour la transformation ou le démarrage du processus de transformation de la thématique en question.