Le sujet de recherche de cette thèse est la relation entre les pratiques actuelles des professeurs d'éducation physique, les politiques d'inclusion et la formation initiale des enseignants. Dans une perspective post-structuraliste de la réflexion sur l'éducation, a partir du cadre théorique des études de Foucault, en particulier les notions de généalogie et gouvernementalité, cette étude lance un regard généalogique sur les pratiques actuelles des enseignants de l'éducation physique — liés aux programmes brésiliens Mais Educação, Segundo Tempo, Atleta na Escola, Esporte na Escola, Academia da Saúde et à la politique nationale de l'éducation spéciale dans la perspective de l'éducation inclusive, bien qu'aux centres de soutien pour la santé familiale et le centres de soins psychosociaux— , discutant quelles conditions ont établi telles pratiques et les résonances des politiques d'inclusion dans la formation et constitution de l'enseignant. Tout d'abord, pour montrer les liens entre les pratiques et les politiques d'inclusion actuelles, les matériaux — disponibles sur les sites Internet des ministères du gouvernement fédéral du Brésil, ceux qui établissent ces pratiques —, ont été analysés. De là, il fut possible de dire que ces pratiques font partie d'un mouvement inclusif, comme un réseau qui capture le sujet et gère le risque. Deuxièmement, dans une entreprise généalogique pour comprendre les conditions et modalités qui ont établi les pratiques de formation de l'éducation physique au Brésil, les programmes d'enseignement du Collège Pedro II (1850-1931) ont été analysés. Certains de ces documents sont disponibles sur le site du Centro de de Memória do Esporte de l'UFRGS, entre autres résolutions, lois, décrets et documents. De cette analyse, il est souligné que les pratiques en matière d'éducation physique ont été constituées en actions capables de protéger la société contre des nombreux dangers, des anomalies et risques auxquels les individus étaient soumis. Troisièmement, les projets pédagogiques des cours de formation en éducation physique des universités fédérales du Rio Grande do Sul ont été analysés, bien que quelques extraits de recherche produits par enseignants et chercheurs, disponibles dans des revues spécialisées. À partir de cette analyse, il fut possible de comprendre le contexte et les résonances des politiques d'inclusion dans la formation et constitution des professeurs d'éducation physique. De là, on peut dire que l'enseignant d'éducation physique contemporain, capturé par le mouvement d'inclusion en tant que réseau, est constitué comme celui qui travaille avec ceux qui sont sous le calcul du risque, et ils sont appelés à: conduire des activités au nom de la sécurité; guider des différents individus en ce qui concerne les principes de la rationalité; aider pour que tous puissent être auto-régulés et capables de prendre soin de soi même, de sa vie et de son apprentissage. A partir de ces considérations, il est analysé que, dans la rationalité politique de notre temps, pratiques des enseignants d'éducation physique sont médiés par un mouvement nommé cette thèse de l'inclusion comme réseau, présent dans la formation initiale et de la constitution de ces enseignants, qui sont régies comme sujets inclusifs et capables de transformer leurs pratiques à la gestion du risque et de la défense de la société. / Esta Tese toma como tema de pesquisa as relações entre práticas atuais dos professores de Educação Física, as políticas de inclusão e a formação inicial na constituição de professores. Inscrita numa perspectiva pós-estruturalista de pensar a Educação, a partir do aporte teórico dos Estudos Foucaultianos, especialmente com as noções de genealogia e de governamentalidade, lança um olhar genealógico sobre práticas atuais dos docentes de Educação Física — relacionadas com o Programa Mais Educação, a Política Nacional de Educação Especial na Perspectiva da Educação Inclusiva, o Programa Segundo Tempo, o Programa Atleta na Escola, o Programa Esporte na Escola, os Núcleos de Apoio à Saúde da Família, o Programa Academia da Saúde e os Centros de Atenção Psicossocial —, problematizando as condições de possibilidade que as estabeleceram e as ressonâncias das políticas de inclusão na formação e na constituição desses docentes. Em primeiro lugar, para mostrar as conexões entre algumas práticas atuais e as políticas de inclusão, foram analisados materiais disponíveis nos sites dos Ministérios do Governo Federal brasileiro, que estabelecem essas práticas. A partir daí, foi possível dizer que essas práticas são parte de um movimento de inclusão como rede que captura os sujeitos e gerencia os riscos. Em segundo lugar, num empreendimento genealógico para compreender as condições e arranjos que estabeleceram as práticas que constituíram a Educação Física no Brasil, foram analisados os programas de ensino do Colégio Pedro II (1850-1931), alguns documentos disponíveis no site do Centro de Memória do Esporte da UFRGS, além de resoluções, leis, documentos e decretos. A partir dessa análise, destaca-se que as práticas em Educação Física foram sendo constituídas como ações capazes de defender a sociedade dos diversos perigos, anormalidades e riscos a que estava sujeita. Num terceiro momento, foram analisados os Projetos Pedagógicos dos cursos de formação em Educação Física das universidades federais gaúchas e alguns excertos de pesquisas produzidas por professores e acadêmicos, disponíveis em periódicos da área, tendo sido possível compreender os enredos e as ressonâncias das políticas de inclusão na formação e na constituição dos professores de Educação Física. A partir daí, pode-se dizer que o professor de Educação Física na Contemporaneidade, capturado pelo movimento de inclusão como rede, se constitui como aquele que atua junto aos que estão sob o cálculo do risco, sendo requisitado a: conduzir condutas em nome da segurança; educar os diferentes sujeitos nos princípios da racionalidade; auxiliar para que todos se tornem autorregulados e aptos a cuidar de si, de suas vidas e de suas aprendizagens. A partir dessas considerações, analisa-se que, instauradas dentro de uma racionalidade política de nosso tempo, práticas de professores de Educação Física são mediadas por um movimento, nomeado nesta Tese de inclusão como rede, o qual se faz presente na formação inicial e na constituição desses professores, os capturando e os governando como sujeitos inclusivos e capazes de voltarem suas práticas ao gerenciamento dos riscos e à defesa da sociedade. / The research topic of this thesis is the relationships between current practices of Physical Education teachers, inclusion policies and initial teacher education in the constitution of teachers. Inscribed in a post-structuralist way of regarding Education, with the theoretical support of Foucauldian Studies, particularly with the notions of genealogy and governmentality, this Dissertation has considered the current practices of Physical Education teachers from a genealogic point of view, including practices related to the More Education Program, the National Policy for Special Education from the Inclusive Education Perspective, the Second Half Program, the School Athlete Program, the School Sport Program, the Nucleus of Family Health Support, the Health Academia Program, and the Centers of Psychosocial Care. It has problematized the conditions of possibility that have established these practices and the effects of the inclusion policies on teacher education and constitution. Firstly, in order to evidence the connections between the current practices and the inclusion policies, materials available at the websites of Brazilian Government Ministries that establish such practices were analyzed. From this analysis, it is possible to say that those practices are part of a movement of inclusion as a network that both captures subjects and manages risks. Secondly, through a genealogic endeavor to understand the conditions and arrangements that have established the practices that constitute Physical Education in Brazil, the teaching planning of Colegio Pedro II (1850-1931), some documents available at the website of UFRGS Center of Sport Memory, resolutions, acts, documents and decrees were analyzed. This analysis has highlighted that the Physical Education practices have been constituted as actions to defend society from several dangers, abnormalities and risks to which it is subjected. Thirdly, the Pedagogical Projects of Physical Education courses of federal universities of Rio Grande do Sul, as well as some excerpts from researches carried out by professors and university students and published in specialized journals, were analyzed. This has enabled us to understand the intertwining and resonances of the inclusion policies on Physical Education teacher education and constitution. Is has been possible to say that the Physical Education teacher in Contemporaneity, captured by the movement of inclusion as a network, has been constituted as someone that acts together with those under risk, and is required to: conduct the conducts in the name of security; educate different subjects in terms of the rationality principles; help everybody become self-regulated and apt to take care of themselves and their learning. Based on these considerations, it is analyzed that, established in a political rationality of our time, practices of Physical Education teachers are mediated by a movement, named in this thesis of inclusion as a network, present in the initial teacher education and constitution of these teachers, capturing them and governing as inclusive subjects capable of focusing their practices on risk management and the defense of society.

Thesis: Ph. D. in Architecture: History and Theory of Architecture, Massachusetts Institute of Technology, Department of Architecture, 2016. / Cataloged from PDF version of thesis. / Includes bibliographical references (pages 276-298). / This dissertation documents how the aesthetic dimension of architecture came to be seen as an object of public utility in late nineteenth and early twentieth century France. It examines the work of a network of architects, artists, political representatives, art critics, poets, archaeologists, pedagogues, and other intellectual elites, who argued, through journals, pamphlets and books, and various legislative debates, that architecture's aesthetic capacity could both remedy public problems and reform the public itself. The study casts these "aesthetic reformers" as motivated not only by a wish to serve the public, but moreso by a desire to serve architecture itself, rehabilitating its social status through claims to its own utility. Drawing forth the influence of contemporary theories of philosophical aesthetics, psychology, and pedagogy on these aesthetic reformers, I demonstrate how they concluded that architecture's social utility lay in its ability to improve the morality of the French public. The project argues that this conclusion accordingly reoriented architecture's focus to from the building itself, to the city, and finally to entirety of the environment over the course of approximately forty years, as architecture became increasingly invested in its relationship to the public. I substantiate this argument through studies of private associations and societies which collectively sought to intensify the aesthetic affect of the built environment through the preservation of both buildings and natural features, the promotion of architecture as a form of art for the public, and the new practice of urban planning. In bringing this moment when architecture's aesthetics were conceived as public utility to light, my study offers a new genealogy of the idea that architecture could better society. / by Stephanie M. Tuerk. / Ph. D. in Architecture: History and Theory of Architecture

This dissertation seeks a concept of freedom that is compatible with Michel Foucault’s descriptions of power and its role in the constitution of the subject. Discovering the concept of freedom that properly opposes the Foucauldian concept of domination reveals the possibilities and limitations of the usefulness of Foucault’s account of power for social criticism. The first step in this endeavor is therefore to distinguish between Foucault's own use of the terms 'power' and 'domination' – the conflation of which is a source of criticism of his social theory. With this distinction in hand, I argue that Foucault’s genealogical period with its diagnosis of subjection is wholly compatible with, and indeed inseparable from, his ethical period with its emphasis on self-transformation. Read as two sides of a coin, these periods of Foucault’s work establish the terms in which we must understand the ethico-political struggle in which we constantly find ourselves as subjects of self-transformation embedded in identity-constituting relations of power. I then explore Foucault’s criticism of the modern concept of autonomy, which he believes to be inherited from the Enlightenment and, more specifically, Kant. In spite of these criticisms, Foucault does not dispense with the concept of freedom as autonomy altogether, but instead must embrace a concept of social freedom, similar to that which is found in contemporary recognition theory. Therefore, we should characterize Foucault’s normative stance as that of a coupling of a general concept of social freedom with what I call a "metaethico-political openness principle" committing us to acts of resistance that would attempt to push the boundaries of recognition so that we may affirm previously unimagined ways of life.

As the title indicates, this three-essay dissertation explores the relations between value pluralism and liberal democracy. The first essay, “Negative versus Positive Freedom: Making Sense of the Dichotomy,” starts with the puzzling appeal of the negative-versus-positive-freedom dichotomy. Why has this distinction, despite forceful criticisms against it, continued to dominate mainstream discourses on freedom in contemporary political theory? Does it grasp something fundamental about the phenomenology of freedom? In this essay I examine four main approaches to making sense of the appeal of this dichotomy, and the challenges they each face. Both the conventional, naive contrast between “freedom from” and “freedom to,” and the revisionist strategy to distinguish between the “opportunity-concept” and the “exercise-concept” of freedom, upon close scrutiny, fail to survive MacCallum’s triadic argument against all dichotomous views on the concept of freedom. The third account, which reduce the negative/positive dichotomy of freedom to the divide between “phenomenal” and “nounemal” conceptions of the self, or of the range of preventing conditions, is both interpretively misleading and conceptually uninformative, as I illustrate by using Berlin’s discussion on self-abnegation as an example. In the fourth place, I analyze why both the historical bifurcation account that take the negative/positive dichotomy of freedom as merely genealogical, on the one hand, and the republican critique of it based on the presumably sublating conception of non-domination, on the other hand, are unsatisfying. Finally, I argue that grounding the negative/positive dichotomy of freedom on the idea of value pluralism avoids the pitfalls of those approaches examined. According to this account, the dichotomized instantiation of freedom is necessary insofar as we live not in isolation but with other moral agents. The “negative” freedom instantiated in the access to an extensive sphere of permissible choices and actions, and the “positive” freedom instantiated in the access to collective decision-making and democratic self-government, reflect two equally genuine yet incommensurable modes of freedom as a basic value. Many believe that value pluralism and liberalism are ultimately incompatible, however, since liberalism implies the prioritization of liberal values over other basic values, which is contradictory to the value pluralist idea that all basic values are equally genuine and incommensurable. The next two essays take up this challenge, arguing on the contrary that a persuasively elaborated version of value pluralism is not only compatible with liberal commitments, but can also provide distinctive grounds for liberal democracy and have significant political implications. In the second essay, “Value Pluralism and Its Compatibility with Liberalism,” I explain the methodology of my argument, elaborate three key concepts underlying value pluralism – value objectivity, value incompatibility, and value incommensurability – and then develop an account of modal heterogeneity of value instantiation, as opposed to valuative hierarchy. Whereas valuative hierarchy is in tension with value incommensurability, the idea of modal heterogeneity allows that different values have different modes of instantiation that warrant differentiated prioritization of certain values in relevant practical contexts, without implying anything about the comparative moral worth of relevant values. I use a mathematical analogy to illustrate the modal heterogeneity of value instantiation, as well as how we may accord freedom a special institutional role on the basis of its modal specialty vis-à-vis other basic values, rendering liberalism compatible with value pluralism. The argument is completed in the third essay, “Value Pluralism, Liberal Democracy, and Political Judgment,” where I compare my account based on the idea of modal heterogeneity, developed in the second essay, with three existing versions of liberal pluralism. Whereas Berlin’s argument from choice, Crowder’s proposal of pluralist virtues, and Galston’s presumption of expressive liberty all fail to pass either the Jump Test or the Trump Test, my modal account overcomes these two basic difficulties faced by liberal pluralism. The rest of the essay discusses three main political implications of the modal account of liberal pluralism. First, it helps us better understand the nature of demarcating and overstepping the so-called “frontiers” of a “negative” area of permissible choices and actions free from interference, or put another way, of balancing the protection of civil liberties and rights, on the one hand, with the procurement of certain important social goods through policies, on the other hand. Second, the modal account entails the dichotomization argument for democracy, and as a consequence supports not only liberalism, but liberal democracy. Recognizing the tension between negative and positive modes of freedom as immanent to the dynamic of liberal democracy, value pluralists nonetheless have reason to cherish, rather than to decry, such dynamic. Third, the modal account also suggests we appreciate the contentious yet indispensible role of political judgment in democratic life, and attend to the normative theorizing of its implications. On the one hand, it recommends institutional designs that diversify forms of political decision-making, such as by introducing adequate mechanisms of checks and balances and establishing relevant sites of expertise. On the other hand, it calls for the appreciation of the ideal of statespersonship, even in a liberal democratic society.

This dissertation offers a new interpretation of Anthony van Dyck’s art and career, taking as its point of departure a body of contemporary anecdotes, poems, and art theoretical texts that all responded to Van Dyck’s portrait sittings. It makes a decisive break with previous scholarship that explained Van Dyck’s focus on portraiture in terms of an intellectual deficit or a pathological fixation on status. Instead, I argue that throughout his career, Van Dyck consciously made the interaction between painter and sitter a central theme of his art. Offering an alternate account of Van Dyck’s relationship to Rubens as a young painter, the opening chapter examines Van Dyck’s initial decision to place portraiture at the heart of his production. I trace that decision to Van Dyck’s work on a series of history paintings that depict the binding of St. Sebastian, interpreted here as a programmatic statement on the part of a young artist with a deep commitment to life study and little interest in an emerging hierarchy of genres that deprecated portraiture. The second chapter surveys the portrait copies of both Rubens and Van Dyck, demonstrating that imitative and historicist investigations link their approaches to portraiture. Van Dyck drew upon his copies of Titian and Raphael in paintings such as his epochal portrait of Cardinal Guido Bentivoglio, which awakened an ambivalent response on the part of Italian artists and critics. But Van Dyck’s practice of imitation also extended to his comportment and self-presentation in public, as exemplified by his emulation of Sofonisba Anguissola. A discussion of Van Dyck’s encounter with Anguissola leads to the contention that Van Dyck saw himself as participating in an alternate genealogy of art that placed court portraiture at the heart of an ambitious career and offered a rare opening to female practitioners. Van Dyck’s reception by one such painter, the English portraitist Mary Beale, provides a Leitmotiv throughout the dissertation. The third chapter situates Rubens’s and Van Dyck’s contrasting approaches to female portraiture within a larger shift in the status of portraits of women in the early seventeenth century, as embodied by the pan-European phenomenon of the “Gallery of Beauties.” This chapter also offers readings of the two artists’ contrasting depictions of Maria de’ Medici, who visited both of their homes during her exile in the Southern Netherlands. Such visits to Van Dyck’s studio provide the subject of the fourth and final chapter, which reexamines early biographers’ accounts of Van Dyck’s sittings and surveys his legacy for English painting and art theory over the course of the long seventeenth century. Whereas in their own writings, artists emphasized the opportunities for courtly self-assertion afforded by the sitting, poets and playwrights were more likely to depict sittings as threats to the sexual and moral order. Both attitudes represent important aspects of Van Dyck’s critical reception. The conclusion looks ahead to the tenacious hold of the portrait sitting on modern imaginings of the studio. Examining the portrait practices of such artists as Lucian Freud, Andy Warhol, and Alice Neel, the conclusion reveals the persistence of a fascination with the sitting that had its origin with Van Dyck.

This dissertation examines black writers' appropriations of blackface minstrelsy as central to the construction of a New Negro image in the early twentieth century U.S. Examining the work of artists who were both fiction writers and pioneers of the black stage, I argue that blackface, along with other popular, late-nineteenth century performance traditions like the cakewalk and ragtime, plays a surprising and paradoxical role in the self-consciously “new” narratives that come to characterize black cultural production in the first decades of the twentieth century. Rather than rejecting minstrelsy as antithetical to the New Negro project of forging black modernity, the novelists and playwrights I consider in this study—Zora Neale Hurston, Paul Laurence Dunbar, and James Weldon Johnson—adapted blackface and other popular performance traditions in order to experiment with narrative and dramatic form. In addition to rethinking the relationship between print and performance as modes of refashioning blackness, my project also charts an alternative genealogy of black cultural production that emphasizes the New Negro Movement as a cultural formation that precedes the Harlem Renaissance and anticipates its concerns.

This dissertation shows that ideas of science and religion are not transhistorical by presenting a longue durée study of conceptions of science and religion in the Ottoman Empire. I demonstrate that the idea of science(s) was subject to a tectonic change over the course of a few centuries, namely between the early modern and modern period. Even within a specific epoch, conception of science and religion were in no way monolithic, as evidenced by the diversity of approaches to these categories in the early modern period. To point out continuity and change in the ideas of science and religion, I study classifications of sciences in the early modern Ottoman Empire, by comparing two works; one by Yahya Nev‘î and the other by Saçaklızâde Muhammed el-Mar‘aşî. Nev‘î wrote from the context of the court in Istanbul, while Saçaklızâde represented the madrasa environment in an Anatolian province, thus providing a contrast in their orders of knowledge. In addition, the dissertation includes a study of the concept of "jihat al-waḥda" (aspect of unity) of science, as discussed by commentators from the early modern period. After first providing a textual genealogy, I argue that this concept reveals the dominant paradigm of scientific thinking during this period. The last two chapters of the dissertation deal with modern Ottoman history. The third chapter analyzes Ahmed Cevdet Pasha's (d. 1895) translation of Ibn Khaldun's Muqaddimah into the Ottoman Turkish in order to show the shift in the conception of science in the mid-nineteenth century. I demonstrate both continuity and a break between the thought of Ibn Khaldun and Ahmed Cevdet Pasha. In the fourth chapter, I draw upon archival documents, a scientific journal, and a correspondence between two intellectuals namely Fatma Aliye and Ahmed Midhat, to point out that science, religion, and politics were separated as a consequence of state regulations over publications and civil societies together with other institutional reforms and educational policies. The dissertation raises questions about the historiography of science in the modern period, which takes the modern idea of science for granted and projects it back on to the earlier periods. Noting the anachronistic and presentist approach to the early modern period, the dissertation calls for a new kind of historiography that not only goes beyond our modern biases but learns from past experiences by seriously engaging them.

In this dissertation, I examine a former sixties era hippie commune from the things and memories its residents have left behind. I focus on the intersections of memories, materialities, identities and systems of signification in order to suggest the following: that we might consider through archaeological, anthropological, and oral historical analyses the value of a genealogy of the sixties alongside histories of the era; that plastic presents a challenging archaeological issue (one of method and curation) while simultaneously reifying a social sense of its artificiality as an artifact of New Buffalo and a present-fact of speech (i.e. referring metaphorically to things as ‘plastic’, meaning false or artificial); that considerations of a ‘hippie’ work ethic might be productively brought to bear upon contemporary concerns about work and labor, but also might unpack our understandings of work and labor in American history; that playing primitive is a performance of citation and appropriation, a process of the inauthentic mimesis creating an authentic new (problematic) identity; and that artifacts and other objects shape (even re-appropriate) memories as much as they are re-made by them, and that recent historical artifacts can open up interesting collaborative analytical spaces when brought into actual conversation with site inhabitants, residents, and visitors. I aim to synthesize a number of threads, a number of different thought clusters throughout this dissertation in an effort to unpack anew questions of authenticity, of performing primitive as a kind of ‘Indian play’, or cultural appropriation, while also articulating a kind of identity creation that is aesthetic, political and counter to hegemonic and dominant traditions and forms. This work combines original field research at the site of New Buffalo commune in Arroyo Hondo, NM (in Taos County) and among the New Buffalos.

A Pena do Cronista tem como proposta evidenciar a contribuição do gênero crônica na produção ficcional de Machado de Assis. Tendo como pressuposto duas fases distintas na produção romanesca do escritor carioca já exaustivamente pontuadas pela crítica literária machadiana, a análise deste trabalho desenvolve a hipótese de que a mudança na forma romanesca a partir de Memórias Póstumas de Brás Cubas tem implica o uso dos procedimentos composicionais desenvolvidos nas crônicas. Para tanto, o objetivo dessa tese é compreender, a partir da análise estrutural do romance Memórias Póstumas de Brás Cubas e das crônicas Comentários da Semana, Crônicas de O Futuro, Ao Acaso, História de Quinze Dias, História de Trinta Dias e Notas Semanais, os modos de produção ficcional desenvolvidos pelo autor. Desse modo, respaldando-se na narratologia de Gerard Genette, sobretudo nos conceitos de metalepse e as cinco funções do narrador - de regência, testemunhal, narrativa, de comunicação e ideológica -, a análise desenvolveu a compreensão estrutural dos quatro romances anteriores da chamada primeira fase - Ressurreição, A Mão e A Luva, Helena e Iaiá Garcia - (os quais compõem a chamada primeira fase) e os três posteriores - Memórias Póstumas de Brás Cubas, Quincas Borba e Dom Casmurro para evidenciar suas particularidades composicionais e observar a contribuição do gênero crônica na produção romanesca machadiana. Partindo da análise dos primeiros textos escritos em prosa e publicados no jornal Marmota Fluminense, buscamos compreender os modos de utilização dos procedimentos retóricos baseados em Oliver Reboul, Chaïm Perelman e Lucie Olbrechts-Tyteca. Para compreender os diferentes modos técnicos composicionais nas crônicas, utilizamo-nos dos conceitos de discurso polêmico, dialogismo e polifonia recorrendo a trabalhos do círculo de Bakhtin, ao conceito de corporalidade, de Dominique Maingueneau, de performatividade de Paul Zumthor e de autor implicado de Wolfgang Iser e Paul Ricoeur. Em capítulo específico tratamos do conceito de boato desenvolvido por Jean-Noël Kapferer, observando tanto a conceituação quanto a utilização desse procedimento nas crônicas, bem como o recurso ficcional do boato aplicado no romance Dom Casmurro em três perspectivas: o boato do autor suposto, o boato do romance e o boato produzido pelas leituras do romance. Por fim, para estabelecer as diferenças entre os modos de produção das crônicas e dos romances, utilizamos os conceitos de poder, disciplina, panóptico, verdade, método arqueológico, método genealógico, perspectivismo e arbitrariedade de Michel Foucault e os conceitos de esquizoanálise, significante despótico, multiplicidades rizomáticas e multiplicidades arborescentes de Guilles Deleuze e Félix Guattari. Essa diferenciação permitiu-nos propor que, nas crônicas, o autor faz uso rico desses procedimentos como meio de questionar os lugares de produção dos discursos de verdade das instituições científicas, políticas e religiosas do Brasil Império; e, supostos esses sujeito discursivo e procedimentos técnicos, o modo como o autor transforma em objeto de análise esse lugar de produção da verdade nos três primeiros romances da segunda fase. / The Chroniclers Pen has as a proposal to highlight the contribution of the chronicle genre in the fictional production of Machado de Assis. Taking into consideration the fact that there are two distinct phases in the carioca novelists production - already exaustively demonstrated by literary criticism on Machado - this analysis will be based on the hypothesis that the change in his literary form from The Posthumous Memoirs of Bras Cubas (1881) onwards is intimately related to compositional procedures developed in his chronicle work. The central objective of this thesis is, therefore, the better understanding - from the structural analysis of the novel The Posthumous Memoirs of Bras Cubas and the chronicles Comentários da Semana (Weeks Comments), Crônicas de O Futuro (Chronicles of the Future), Ao Acaso (By Chance), História de Quinze Dias (History of Fifteen Days), História de Trinta Dias (History of Thirty Days) and Notas Semanais Weekly Notes) - of the fictional modes of production undertaken by the author. Thereby, drawing on Gerard Genettes narratology particularly on his concepts of metalepsis and the five functions of the narrator regency, testimonial, narrative, communication and ideological this analysis developed the structural comprehension of the four novels that are part of his so-called first phase The Hand and the Glove (1874); Helen (1876); Mistress Garcia (1878); and the three later The Posthumous Memoirs of Bras Cubas; Philosopher or Dog? (1891) and Dom Casmurro (1899) in order to highlight their particular formal aspects and observe the contribution the chronicle genre gave to the production of Machados novels. Based on the analysis of the first texts written in prose and published in Marmota Fluminense newspaper, we seek to understand the ways Machado de Assis makes use of rhetorical procedures with the aid of theoretical apparatus developed by Oliver Reboul, Chaim Perelman and Lucie Olbrechts-Tyteca. In order for us to understand the different formal devices of composition in the chronicles, we make use of the concepts of \"controversial speech\", \"dialogism\" and \"polyphony\" with reference to the Bakhtin Circles works, on Dominique Maingueneaus concept of corporeality, on Paul Zumthors performativity and, finally, on Wolfgang Iser and Paul Ricoeurs implicated author. In particular chapter we deal with the concept of rumor developed by Jean-Noël Kapferer, examining both the conceptualization and the use of this procedure in chronicle as well as the fictional feature rumor applied in the novel Lord Taciturn in three perspectives: the rumor of the alleged perpetrator, the rumor of romance and the rumor produced by the readings of the novel. Finally, in order to establish the differences between the modes of production of the novels and the chronicles, we use the concepts of power, discipline, panopticon, truth, archaeological method, genealogical method, perspectivism and arbitrariness of Michel Foucault and the concepts of schizoanalysis, significant despotic, rhizomatic multiplicities and arborescent multiplicities of Guilles Deleuze and Felix Guattari. This distinction allowed us to realize that in the chronicles, the chronicler makes a rich use of these procedures as a way to question the place of production of truth discourses in scientific, political and religious institutions of empire of Brazil, and from this conclusion, how it constitutes this discursive subject as an author in the three novels of the second phase. Machado de Assis, through these procedures, makes that place of production of truth his object of analysis.

O presente trabalho busca compreender como corpo e sujeito são abordados no pensamento foucaultiano, analisando tanto textos provenientes de sua tríade canônica (arqueologia, genealogia e ética), quanto textos não-canônicos, produzidos ao longo de sua vida. Malgrado o corpo não seja um dos conceitos fundamentais do pensamento foucaultiano, ainda assim ele está presente em diversos momentos de sua obra. Da arqueologia aos estudos da ética, é possível notar um corpo que apresenta significações distintas, mas que em geral, opera no interstício entre a materialidade e a história. Ao analisar a constituição histórica da sexualidade, Foucault formula a noção de biopoder para se referir a um tipo de poder que se exerce sobre os corpos e sobre a população de modo geral. Para o filósofo, o desenvolvimento do biopoder e suas técnicas são uma verdadeira revolução na história da humanidade, porque a partir deles, a vida passa a ser invadida e controlada pelo poder. Diante dessa forma de poder que intervém sobre a vida, o corpo emerge como uma força vital capaz de resistir e integrar suas múltiplas instâncias de atuação. Se até a década de 1970, essa possibilidade de resistência em geral aparece no pensamento foucaultiano de forma negativa, como replicação do poder, a partir dos estudos desenvolvidos por Foucault na década seguinte (estudos da ética), ela pode ser concebida de forma positiva. Essa mudança de perspectiva está diretamente relacionada à forma como a subjetividade é formulada nos estudos da ética. Uma das diferenças do momento ético em relação aos anteriores é que nele a subjetividade pode ser entendida não somente a partir das instâncias de saber-poder, como também a partir do movimento histórico do sujeito consigo mesmo. Diante desse movimento histórico do si, a pesquisa busca também questionar acerca da possibilidade de se compreender o corpo a partir do conceito de experiência limite , que é tratado por Foucault em alguns textos das décadas de 1960 e 1970, e que pode ser entendido como uma experiência capaz de suscitar a diferença por meio da separação do sujeito de si mesmo.. / Althouth the body is not one of the central concepts of Foucault\'s thought, it is still present in many moments of his work. From the archeology to ethical studies, it´s possible to realize that the body has different meanings, but generally operates in the interstices between materiality and history. By analyzing the historical constitution of sexuality, Foucault formulates the notion of biopower to refer to a type of power that is exerted on the bodies and the population in general. For the philosopher, the development of biopower and its techniques are a revolution in human history, because from them, life becomes invaded and controlled by power. Against this form of power that operates on life, the body emerges as a vital force capable of resisting and integrating its multiple instances of action. Until the 70´s, this resistance appears in Foucault\'s thougth in a negatively way, as the power replication, from the studies developed by Foucault in the 80´s (ethics studies), it comes to be seen positively. This change in perspective is directly related to how subjectivity is formulated in ethical studies. One of the differences from an ethical point compared to previous ones is that it subjectivity becomes understood not only from the instances of knowledge-power, but also from a historical movement of the subject itself. Therefore, we must understand how body and subject are covered in Foucault\'s thought, by analyzing texts from its canonical triad (archeology, genealogy and ethics), as some non-canonical texts produced throughout his life. Then, there is a second movement of the research, to question about the possibility of understanding the body from the concept of limit-experience, which is handled by Foucault in some texts of the 60´s and 70´s, and that can be understood as an experience able to raise the difference through the separation of the subject from itself.