The aim of this thesis is to analyze the role that environmental technology plays in the solution of environmental problems in cities, and discuss models and conditions that can facilitate the processes of selection, implementation and use of environmental technologies in and by cities. The technological component is perhaps one of the most important characteristics of modern cities. The dependence of humans on technology is in most cases a given, something that is not ignored in the sustainability debate. The development and implementation of new, “better” technologies is however hindered by the inertia that modern societies have and the influence of the dominant systems (e.g. economic systems based on growth, extraction of natural resources and environmental disturbance). So-called environmental technologies are not always able to efficiently compete against other technologies that are embedded in societies by lock-in mechanisms, e.g. learning by doing and using, scale economies, subsidies, and network externalities. Even with the “right” technologies, an exclusively techno-centered approach to sustainability can result in other problems, and it might reduce the sustainability debate and the cities’ role in it to discussions of an administrative nature. The actual role of local actors and their agency must be also considered in the models and frameworks directed at understanding sustainability transition processes. It is thus important to analyze the dynamics of technology selection, implementation, use and diffusion in cities from a stakeholders’ perspective as well. Not only is the availability of technology of interest for understanding the impact it has on the environment, but also the intensity of its use. This has resulted in increased attention from politicians and scholars on the so-called global cities (e.g. London, New York, Tokyo), which are characterized by their intense use of e.g. transport, security and surveillance, and information and communication. Paradigmatic models of sustainability can however be contested when the role of local actors, power and agency are considered in detail and not isolated from the context. Some authors recognize the need to address what they call “ordinary cities”, since focusing on the cities’ comparative level of development (be it political, economic or technological) hinders the possibility of bidirectional learning. In the end, sustainability is a “collective good,” which means that it is in everyone’s interest to coordinate efforts and learn from the best practices, regardless of where they come from. This thesis focuses on “ordinary cities,” and promises to offer conclusions that can contribute to a better understanding of how societies can learn from each other and how environmental technologies can have deeper and better results when implemented in different contexts than the ones where they were developed. Two questions related to the process of environmental-technology adaptation are addressed in this thesis: How do technology adaptation processes for the solution of urban environmental problems take place in cities? And how do cities benefit from environmental technologies? It is found that environmental technology is not only seen as a solution to environmental problems in cities, but every day more as a component of strategies to attract attention and compete for resources in national and international markets. Cities have different adaptation and learning strategies. This means that technological solutions have to be flexible and adaptive to local conditions, and allow for vernacular knowledge and past experiences to enrich their performance by facilitating their connection to existing systems. Learning between cities is important and necessary for global sustainability transitions. When it comes to environmental technology, this process is facilitated by strong proof-of-concept projects. Such projects are not only expected to be able to show their technical ability to solve a problem, but must also offer contextual connections to the problems faced by interested cities or potential implementers.

This thesis discusses the increased amount of information available online, and how we use it in our daily lives to make decisions. It aims to open a discussion on the complexity of accessing and evaluating digital information. As the Internet has grown, the amount of information available to the public has exploded. Not only have we gained access to what seems to be an unlimited amount of sources, but also the number of producers has grown. By means of a case study, this thesis explores practices of trust assessment within the shared economy. Through the lens of Actor-Network-Theory as well as Modern Social Imaginaries, media practices are studied by using the example of Airbnb, an online, shared economy platform for accommodation. Airbnb users as well as other travelers are asked about their media practices through an online survey with 229 respondents as well as in-depth interviews with 7 users of Airbnb. Results show that practices of trust assessment differ within and outside of the platform. There is a strong dependency on social information, produced by fellow platform users, especially in the form of reviews. In addition the study finds support for a social imaginary, in which the platform defines the accepted behavior for the users of the platform, who within the economic constraint comply with the social norm set by the organization, in order to be able to use the services of Airbnb.

Cette recherche aborde la question de la production et de la réception d’un imaginaire touristique. Résultant d’une enquête ethnographique effectuée sur la ville de Grasse dans les Alpes-Maritimes, ce travail met en lumière la construction de l’ambivalence Grasse/parfum et dépasse ce modèle en montrant que l’association Grasse/Provence est également prégnante. Après une présentation évolutive de l’essentialisation des caractéristiques de la ville, de certains traits topologiques, culturels et sociaux, qui l’érigent aujourd’hui comme un territoire singulier et reconnaissable, on montre comment, à travers divers aménagements urbains et productions locales, les municipalités et les professionnels du tourisme mettent en spectacle l’essence de la cité. Ainsi, les objets-souvenir syncrétisent les discours transmis autour et au sujet de la ville et participent à la création et à la transmission des représentations de soi, pour soi et pour les autres. Etudier les représentations de la localité grassoise met en évidence les logiques identitaires locales, sous tendues par la promotion touristique, et qui passent par la culture matérielle (affiches, cartes postales, objets-souvenir) et idéelle (discours, littérature, idées véhiculées) soumise aux touristes. Le processus de patrimonialisation lui-même influe sur les habitants. La parole leur est alors donnée pour comprendre la manière dont ils se positionnent face à cet imaginaire touristique omniprésent / This research addresses both the production and the reception of a touristic imagination. Based on an ethnographic investigation conducted on the town of Grasse, in the Maritime Alps, this work highlights the ambivalence of Grasse/perfume and proposes to go beyond this model showing the importance of the association Grasse/Provence. After an evolutionary presentation of the main characteristics of the city, of certain topological social and cultural features which today make it unique and recognisable territory, we show how the municipalities and tourist authorities enhance the essence of the city through urban facilities and local productions. Thus, souvenirs syncretize city discourse transmitted and produced around and about the city contributing to the creation and transmission of representations of oneself, for oneself and for others. The study of the representations of the city of Grasse stresses its local identity logic influenced by touristic promotion - using cultural material such as posters, postcards, souvenirs but also speeches, literature and ideas - available to tourists. The very process of patrimonialization influences the inhabitants. They have been given the opportunity to give their point of view where they stand in relation with the omnipresent tourism imaginaries representations of the city.

Esta pesquisa busca compreender como as narrativas sobre Porto Alegre são construídas na literatura contemporânea do século XXI. A arte e a literatura participam da construção simbólica por meio de processos dinâmicos, despertam os sentidos, qualificam os imaginários e produzem representações sobre a cidade. As representações sociais, a memória e a cultura, o senso comum, o imaginário social e os imaginários urbanos, são elementos fundamentais para compreender as narrativas produzidas e identificar as representações que formam o imaginário da cidade. Este estudo analisa três obras da literatura brasileira contemporânea sobre Porto Alegre: Quarenta Dias, Imóveis Paredes e Meia Noite e Vinte. A partir daí foram construídos “croquis” simbólicos e mapas representacionais sobre a cidade. Os procedimentos metodológicos aplicados são: levantamento e análise de elementos simbólicos que formam os imaginários da cidade por meio de análise temática e de conteúdo; enquadramento histórico-literário; análise e coleta de citações para formulação de mapas representacionais e “croqui” das obras analisadas. Conclui-se que as narrativas literárias sobre Porto Alegre descrevem uma cidade caótica, de temperaturas extremas, insegura, dominada por desigualdades sociais e pela especulação imobiliária; despreza o patrimônio histórico e arquitetônico Em contraponto, discursos nostálgicos de um tempo recente, descrevem uma cidade segura, pacífica e rica em ofertas culturais quando regida por gestões populares. Ideais de bem viver são também evocados por ações simples e significativas como caminhar pelas ruas para ressignificar a cidade. As representações sobre Porto Alegre nas narrativas literárias contemporâneas se aproximam das narrativas sobre a cidade, veiculadas por diferentes meios (rádio, TV, jornal impresso, entre outros). / This research aims to comprehend how stories about Porto Alegre are elaborated in contemporary literature of the 21st century. Art and literature take part in the symbolic construction via dynamic processes, awaken the senses, qualify the imaginaires and produce representations about the city. Social representations, memory and culture, common sense, the social imaginary and urban imaginaries are elements of utmost importance in comprehending the produced stories and identifying the representations which form the city's imaginaire. This study analyzes works of contemporary Brazilian literature about Porto Alegre. From there, symbolic "sketches" and representational maps about the city were constructed. The metodological procedures applied are as follows: surveillance and analysis of symbolic elements which form the city's urban imaginaries via analysis of theme and content; creation of a historic-literary framework; analysis and gathering of quotations for the elaboration of representational maps and a "sketch" of analyzed works. It is therefore concluded that literary stories about Porto Alegre depict a chaotic city, of temperatures in the extremes, unsafe, dominated by social inequiality and real estate speculation; historic and architectural heritage are despised. On the other hand, a nostalgic speech from recent times depicts a city which is safe, pacific and with plenty of cultural offerings while governed by popular administrations. Ideas of well-living are also evoked by simple and significant actions such as walking by the streets to give, once again, a meaning to the city. Representations of Porto Alegre in contemporary literature are similar to those conveyed via different means of communication (radio, TV, newspapers, along with others).

Des associations entre la musique et certains espaces se retrouvent à de multiples niveaux dans le rap français et américain : des rappeurs affirment « représenter » certaines villes ou certains quartiers, les spécificités stylistiques du rap américain sont expliquées par les contextes urbains dans lesquels elles ont émergé tandis que le rap français est abordé dans les médias comme le reflet d’un univers propre à la « banlieue ». Qu’y-a-t-il derrière ces associations ? Où et comment émergent-elles ? Dans quelle mesure participent-elles à construire l’authenticité de cette musique ? Pour répondre à ces questions, cette thèse analyse les lieux dans lesquels se construit cet ancrage local. Elle se fonde sur des enquêtes de terrains approfondies menées dans quatre villes : à Atlanta et à Minneapolis/Saint Paul, aux Etats-Unis, dans les régions parisienne et lilloise, en France. Depuis les imaginaires géographiques des œuvres jusqu’aux performances dans les salles de concerts, depuis l’organisation de festivals jusqu’à la circulation des styles musicaux, c’est tout un circuit de production du rap qui apparaît, et qui met en évidence le fonctionnement de deux univers : celui des mondes artistiques liés à cette musique et celui des espaces urbains dans lesquels ils s’inscrivent. Cette thèse apporte ainsi un éclairage inédit sur la place de la culture en France et aux Etats-Unis, et sur la façon dont elle s’insère dans les villes, dans un contexte mondialisé / Associations between music and spaces are to be encountered on many levels in French and American rap music: rappers claim to « represent » cities or neighborhoods, stylistic specificities of American rap are explained by the urban contexts in which they emerged, while French rap music is seen by the media as reflecting the sphere of the « banlieue ». How can such associations be understood, where and how are they forged, and to what extent do they contribute to the construction of the authenticity of the music? This dissertation aims to answer these questions by investigating the places in which this local rootedness is constructed, on the basis of in-depth fieldwork in four cities: Atlanta and Minneapolis/Saint-Paul, in the U.S., and in the urban areas of Paris and Lille, in France. The thesis considers the geographic imaginaries embedded in the music, performances in live music venues, the organization of festivals and the circulation of musical styles in order to uncover the chain of production of rap music. It casts light simultaneously on artistic worlds related to this music and on the urban spaces in which it is embedded. Thereby, it uncovers little explored aspects of the location of culture in France and the US, and how it is tied to cities, in a globalized context

O ensino médico não está em consonância com práticas capazes de estimular reflexão sobre o papel dos profissionais dentro dos locais de assistência ou a atuação profissional segundo uma clínica que busque promover cuidado, e não apenas diagnósticos e tratamentos: trata-se de uma educação que não interroga sua educação. Há um imaginário médico onde não estão consideradas experiências desestabilizadoras, a fim de reverberar representações e significados. Foi utilizada uma metodologia qualitativa direcionada ao contato com imaginários, buscando uma produção teórica embasada na autonarrativa, no encontro com o eu, triangulada pelo encontro com o outro (entrevista social com estudantes) e sob um diálogo entre teoria-dados-teoria. Ressalta-se, nos resultados, a incapacidade de se realizar uma pesquisa que resultasse em produto definitivo quanto à melhor forma de trabalhar esses imaginários, exceto a necessidade de fazê-los reverberar como problema de pensamento. Sobre os imaginários dos estudantes, incidem componentes representativos como forma educativa, inclusive a diferenciação de classe, gênero e etnia. De seu componente disruptor, podemos falar de professores atentos e cuidadores, da oportunidade de inusitados estágios, de cursos e conversações problematizadores. Em meio às representações, espocam linhas de fuga que podem ser enlaçadas ou não, mas que podem viabilizar roteiros de aprendizagem aberta e viva. Há um imaginário potente anterior ao ingresso no curso de Medicina quanto ao que é ser médico, o que poderia convocar o cuidado ao trabalho da equipe cuidadora e o cuidado à vida/às vidas que pedem passagem na nossa existência singular. Mesmo com mudanças no currículo médico e com a introdução de metodologias ativas de ensino-aprendizagem, são transmitidos ao médico em formação apenas modos de fazer a clínica sempre a partir de si (isolada ou individualmente) e não em coletivos, em equipes ou em sistemas de saúde. Não se observa compromisso com um sistema de saúde, com "sistemas de práticas" ou com a cidadania; não há discussão sobre posicionamentos políticos e a construção de sociedade não é uma questão. / Medical teaching has not been in accordance with practices capable of inciting reflection about the role of professionals in assistance sites or the professional action according to a clinic that seeks to foster care, and not only provide users with diagnoses and treatments: this kind of education does not question its education. There is a medical imaginary where destabilizing experiences have not been taken into consideration in order to produce representations and meanings. The qualitative methodology employed here has been directed towards the contact with imaginaries. It seeks for a theoretical production grounded on self-narrative, on the meeting with the self, in both a triangulation with the meeting with the other (social interview with students) and a dialogue between theory-data-theory. From the results, one could highlight the impossibility to carry out a research that would yield a definitive product concerning the best way of working with these imaginaries, except for the need to make them reverberate as a thought problem. Representative components strike the students’ imaginaries as an education form, including class, gender and ethnicity differentiation. Regarding its disruptor component, we may talk about attentive, caring professors; about the opportunity of unusual trainings; about problematizing courses and conversations. Amidst representations, escape lines emerge. Whether or not such lines can be caught, they can make viable courses of open, living learning. A powerful imaginary about what being a doctor is precedes the admittance to the Medicine course, and this could call for looking after the work done by the caregiver team and life/lives that ask for a passage in our singular existence. Even with both changes in the Medicine curriculum and the introduction of active teaching-learning methodologies, doctors-to-be are led to work having only themselves as a starting point (in isolation or individually), using their individual action as their reference, rather than collectives, teams or health systems. No commitment to a health system, to “systems of practices” or to citizenship can be detected. There is no discussion about political positions, and the construction of society is not an issue.

abstract: This dissertation explores the functional purpose of imagination as it is enacted in the context of shaping large transitions in sociotechnical systems. Large sociotechnical systems undergoing profound transitions embody instantiations where societies experience profound changes in the ‘rules of the game’ that underpin the conduct of daily life. The forms of imagination that guide these transformations, known in the political theory literature as ‘imaginaries,’ play a profound yet undertheorized role in transition of sociotechnical systems from one configuration to another. Expanding on this relationship, the study draws on three case studies of energy systems change in the United States during 20th and 21st century. Each case study explores unique element of how actors at a variety of levels – transnational governance, regional electrification, and in-home energy marketing – define and the possibilities for ideal human and technological action and interaction through a transition. These actors defining the parameters of a new form of systems operation and configuration are as equally focused on defining how these new configurations shape fundamental ideas that underpin American democratic sensibility. Moreover, in the process of articulating a new configuration of energy and society – be that in terms of managing global resource flows or the automation of energy use in a residential home – questions of what makes an ideal member of a society are interlinked with new contractual relationships between energy producers and energy users. Transitions research could and should pay greater attention to the normative commitments emergent systems actors – as it is in these commitments we can chart pathways to redefine the parameters that underpin emergent transitions. / Dissertation/Thesis / Doctoral Dissertation Human and Social Dimensions of Science and Technology 2018

Esta pesquisa busca compreender como as narrativas sobre Porto Alegre são construídas na literatura contemporânea do século XXI. A arte e a literatura participam da construção simbólica por meio de processos dinâmicos, despertam os sentidos, qualificam os imaginários e produzem representações sobre a cidade. As representações sociais, a memória e a cultura, o senso comum, o imaginário social e os imaginários urbanos, são elementos fundamentais para compreender as narrativas produzidas e identificar as representações que formam o imaginário da cidade. Este estudo analisa três obras da literatura brasileira contemporânea sobre Porto Alegre: Quarenta Dias, Imóveis Paredes e Meia Noite e Vinte. A partir daí foram construídos “croquis” simbólicos e mapas representacionais sobre a cidade. Os procedimentos metodológicos aplicados são: levantamento e análise de elementos simbólicos que formam os imaginários da cidade por meio de análise temática e de conteúdo; enquadramento histórico-literário; análise e coleta de citações para formulação de mapas representacionais e “croqui” das obras analisadas. Conclui-se que as narrativas literárias sobre Porto Alegre descrevem uma cidade caótica, de temperaturas extremas, insegura, dominada por desigualdades sociais e pela especulação imobiliária; despreza o patrimônio histórico e arquitetônico Em contraponto, discursos nostálgicos de um tempo recente, descrevem uma cidade segura, pacífica e rica em ofertas culturais quando regida por gestões populares. Ideais de bem viver são também evocados por ações simples e significativas como caminhar pelas ruas para ressignificar a cidade. As representações sobre Porto Alegre nas narrativas literárias contemporâneas se aproximam das narrativas sobre a cidade, veiculadas por diferentes meios (rádio, TV, jornal impresso, entre outros). / This research aims to comprehend how stories about Porto Alegre are elaborated in contemporary literature of the 21st century. Art and literature take part in the symbolic construction via dynamic processes, awaken the senses, qualify the imaginaires and produce representations about the city. Social representations, memory and culture, common sense, the social imaginary and urban imaginaries are elements of utmost importance in comprehending the produced stories and identifying the representations which form the city's imaginaire. This study analyzes works of contemporary Brazilian literature about Porto Alegre. From there, symbolic "sketches" and representational maps about the city were constructed. The metodological procedures applied are as follows: surveillance and analysis of symbolic elements which form the city's urban imaginaries via analysis of theme and content; creation of a historic-literary framework; analysis and gathering of quotations for the elaboration of representational maps and a "sketch" of analyzed works. It is therefore concluded that literary stories about Porto Alegre depict a chaotic city, of temperatures in the extremes, unsafe, dominated by social inequiality and real estate speculation; historic and architectural heritage are despised. On the other hand, a nostalgic speech from recent times depicts a city which is safe, pacific and with plenty of cultural offerings while governed by popular administrations. Ideas of well-living are also evoked by simple and significant actions such as walking by the streets to give, once again, a meaning to the city. Representations of Porto Alegre in contemporary literature are similar to those conveyed via different means of communication (radio, TV, newspapers, along with others).

O ensino médico não está em consonância com práticas capazes de estimular reflexão sobre o papel dos profissionais dentro dos locais de assistência ou a atuação profissional segundo uma clínica que busque promover cuidado, e não apenas diagnósticos e tratamentos: trata-se de uma educação que não interroga sua educação. Há um imaginário médico onde não estão consideradas experiências desestabilizadoras, a fim de reverberar representações e significados. Foi utilizada uma metodologia qualitativa direcionada ao contato com imaginários, buscando uma produção teórica embasada na autonarrativa, no encontro com o eu, triangulada pelo encontro com o outro (entrevista social com estudantes) e sob um diálogo entre teoria-dados-teoria. Ressalta-se, nos resultados, a incapacidade de se realizar uma pesquisa que resultasse em produto definitivo quanto à melhor forma de trabalhar esses imaginários, exceto a necessidade de fazê-los reverberar como problema de pensamento. Sobre os imaginários dos estudantes, incidem componentes representativos como forma educativa, inclusive a diferenciação de classe, gênero e etnia. De seu componente disruptor, podemos falar de professores atentos e cuidadores, da oportunidade de inusitados estágios, de cursos e conversações problematizadores. Em meio às representações, espocam linhas de fuga que podem ser enlaçadas ou não, mas que podem viabilizar roteiros de aprendizagem aberta e viva. Há um imaginário potente anterior ao ingresso no curso de Medicina quanto ao que é ser médico, o que poderia convocar o cuidado ao trabalho da equipe cuidadora e o cuidado à vida/às vidas que pedem passagem na nossa existência singular. Mesmo com mudanças no currículo médico e com a introdução de metodologias ativas de ensino-aprendizagem, são transmitidos ao médico em formação apenas modos de fazer a clínica sempre a partir de si (isolada ou individualmente) e não em coletivos, em equipes ou em sistemas de saúde. Não se observa compromisso com um sistema de saúde, com "sistemas de práticas" ou com a cidadania; não há discussão sobre posicionamentos políticos e a construção de sociedade não é uma questão. / Medical teaching has not been in accordance with practices capable of inciting reflection about the role of professionals in assistance sites or the professional action according to a clinic that seeks to foster care, and not only provide users with diagnoses and treatments: this kind of education does not question its education. There is a medical imaginary where destabilizing experiences have not been taken into consideration in order to produce representations and meanings. The qualitative methodology employed here has been directed towards the contact with imaginaries. It seeks for a theoretical production grounded on self-narrative, on the meeting with the self, in both a triangulation with the meeting with the other (social interview with students) and a dialogue between theory-data-theory. From the results, one could highlight the impossibility to carry out a research that would yield a definitive product concerning the best way of working with these imaginaries, except for the need to make them reverberate as a thought problem. Representative components strike the students’ imaginaries as an education form, including class, gender and ethnicity differentiation. Regarding its disruptor component, we may talk about attentive, caring professors; about the opportunity of unusual trainings; about problematizing courses and conversations. Amidst representations, escape lines emerge. Whether or not such lines can be caught, they can make viable courses of open, living learning. A powerful imaginary about what being a doctor is precedes the admittance to the Medicine course, and this could call for looking after the work done by the caregiver team and life/lives that ask for a passage in our singular existence. Even with both changes in the Medicine curriculum and the introduction of active teaching-learning methodologies, doctors-to-be are led to work having only themselves as a starting point (in isolation or individually), using their individual action as their reference, rather than collectives, teams or health systems. No commitment to a health system, to “systems of practices” or to citizenship can be detected. There is no discussion about political positions, and the construction of society is not an issue.

O ensino médico não está em consonância com práticas capazes de estimular reflexão sobre o papel dos profissionais dentro dos locais de assistência ou a atuação profissional segundo uma clínica que busque promover cuidado, e não apenas diagnósticos e tratamentos: trata-se de uma educação que não interroga sua educação. Há um imaginário médico onde não estão consideradas experiências desestabilizadoras, a fim de reverberar representações e significados. Foi utilizada uma metodologia qualitativa direcionada ao contato com imaginários, buscando uma produção teórica embasada na autonarrativa, no encontro com o eu, triangulada pelo encontro com o outro (entrevista social com estudantes) e sob um diálogo entre teoria-dados-teoria. Ressalta-se, nos resultados, a incapacidade de se realizar uma pesquisa que resultasse em produto definitivo quanto à melhor forma de trabalhar esses imaginários, exceto a necessidade de fazê-los reverberar como problema de pensamento. Sobre os imaginários dos estudantes, incidem componentes representativos como forma educativa, inclusive a diferenciação de classe, gênero e etnia. De seu componente disruptor, podemos falar de professores atentos e cuidadores, da oportunidade de inusitados estágios, de cursos e conversações problematizadores. Em meio às representações, espocam linhas de fuga que podem ser enlaçadas ou não, mas que podem viabilizar roteiros de aprendizagem aberta e viva. Há um imaginário potente anterior ao ingresso no curso de Medicina quanto ao que é ser médico, o que poderia convocar o cuidado ao trabalho da equipe cuidadora e o cuidado à vida/às vidas que pedem passagem na nossa existência singular. Mesmo com mudanças no currículo médico e com a introdução de metodologias ativas de ensino-aprendizagem, são transmitidos ao médico em formação apenas modos de fazer a clínica sempre a partir de si (isolada ou individualmente) e não em coletivos, em equipes ou em sistemas de saúde. Não se observa compromisso com um sistema de saúde, com "sistemas de práticas" ou com a cidadania; não há discussão sobre posicionamentos políticos e a construção de sociedade não é uma questão. / Medical teaching has not been in accordance with practices capable of inciting reflection about the role of professionals in assistance sites or the professional action according to a clinic that seeks to foster care, and not only provide users with diagnoses and treatments: this kind of education does not question its education. There is a medical imaginary where destabilizing experiences have not been taken into consideration in order to produce representations and meanings. The qualitative methodology employed here has been directed towards the contact with imaginaries. It seeks for a theoretical production grounded on self-narrative, on the meeting with the self, in both a triangulation with the meeting with the other (social interview with students) and a dialogue between theory-data-theory. From the results, one could highlight the impossibility to carry out a research that would yield a definitive product concerning the best way of working with these imaginaries, except for the need to make them reverberate as a thought problem. Representative components strike the students’ imaginaries as an education form, including class, gender and ethnicity differentiation. Regarding its disruptor component, we may talk about attentive, caring professors; about the opportunity of unusual trainings; about problematizing courses and conversations. Amidst representations, escape lines emerge. Whether or not such lines can be caught, they can make viable courses of open, living learning. A powerful imaginary about what being a doctor is precedes the admittance to the Medicine course, and this could call for looking after the work done by the caregiver team and life/lives that ask for a passage in our singular existence. Even with both changes in the Medicine curriculum and the introduction of active teaching-learning methodologies, doctors-to-be are led to work having only themselves as a starting point (in isolation or individually), using their individual action as their reference, rather than collectives, teams or health systems. No commitment to a health system, to “systems of practices” or to citizenship can be detected. There is no discussion about political positions, and the construction of society is not an issue.