Regurgitating test answers, needing more time to digest a reading, or being spoon fed information are just a few of many digestive metaphors currently used in education. In taking seriously the use of these metaphors, I suggest that humans recognize a connection, on some level, between the mental act of taking in and processing knowledge and the physical act of digestion, yet in educational discourse, these processes are more often than not cast in a negative light. The following philosophical exploration begins with a close look at two digestive practices, rumination and regurgitation, in non-human animals such as ruminants, seed-eating birds, and honey bees. By looking to these animals, it becomes possible to rehabilitate an affirmative human version of rumination and regurgitation in which our physical and mental selves are intrinsically intertwined in and through bodily education. The works of Giorgio Agamben, Tyson E. Lewis, Nathan Snaza, and Vinciane Despret support a theoretical framework which moves beyond human-centered education towards the development of an inhuman biopedagogy that embraces digestion rather than discriminates against it. I offer practical applications of rumination and regurgitation, shedding light on moments when rumination and regurgitation are already present in education, and introduces slight adjustments to these practices to enhance their positive digestive dimensions. The multi-species practices of rumination and regurgitation invite students and educators alike to slow down, return to material that needs to be rechewed, and ultimately to embrace an embodied experience of education.

Prisoners are among the most vulnerable categories of citizens in every country, due to the large amount of control the state has over them. Enforcing Human Rights Law is a challenge in all areas that it covers. However, ensuring human rights for those behind bars sometimes seems nearly impossible because of the isolation, the lack of interest of the outside world and mostly because of the sometimes conflicting goals that Correctional Law and Human Rights Law seem to have. This is why this thesis focuses on the protection of convicts against torture and ill-treatment. The structure is that of a comparison between the regional protection granted to these people by the European Court of Human Rights and the local avenues granted in Canada, a country that does not benefit from a regional protection for its citizens. The purpose is to analyze how convicts can best fight abuses in a world where their inherent rights are increasingly ignored in the name of security. The parallel between a regional system and a national one will be developed by discussing and comparing the shared human rights framework provided by international instruments, the case law and the evolving principles for convicts’ protection in Europe and Canada, the abuses that take place in both regions under consideration and, finally, how these abuses are addressed and remediated by the authorities. I conclude by pointing out the importance of developing a strong national correctional system that obeys Human Rights Law and that is permanently under the national courts’ jurisdiction. Nevertheless, based on this analysis, I believe it is crucial that there also be an external monitoring and juridical mechanism that can enforce human rights when the national authorities deliberately or accidentally ignore them. It is hazardous to leave the protection of human rights, especially of those in an enclosed environment, to the state which sometimes has conflicting interests and which in most cases is the one that trespasses them. / Thesis (Master, Law) -- Queen's University, 2011-08-31 16:39:13.535

As posthumanist discourse attempts reposition the human as one of many subjects in relation to ecologies and other inhuman agencies, doing away with a Cartesian human exceptionalism is one of the key problems. From Haraway’s naturecultures, positing human culture as one of many, to Colebrook’s discussions of inhuman agencies, what ‘the human’ means to us is the heart of this theoretical field. In this paper I engage with theories within the discourse and posit them against a dialogue with Annihilation by Jeff Vandermeer, as well as with the ideas of George Bataille on how the human separated herself from other animals and in doing so created what we call Humanity. The aim is to find inhuman agencies and bring to light how they act upon the human, but also how perceiving the inhuman is, as Bataille writes, closed to us. What we find through a process and concept of annihilation of Humanity with the human, brought forth from a reading of the Biologist’s relation to the lighthouse and the tower in the novel, is that even though we may be able to perceive the inhuman, we might be always already anthropocentric in this perception. I suggest a reversal of Haraway’s term; culturenatures, as a way to understand this anthropocentric perception, in that just as our culture is borne from nature, other naturecultures are closed to us.

This thesis analyzes Gilles Deleuze and Felix Guattari&#039 / s &quot / faciality&quot / , which is not handled in a Deleuzian sense. The opposition between pop philosophy and the face has been studied in order to draw Deleuzian as well as non Deleuzian connections between pop philosophy, literature, theather, painting and advertising. Since Deleuze calls philosophy as the &quot / art of surfaces&quot / , each concept has been taken as a surface to walk on. Not only the author of this thesis but also the face itself takes a walk on &quot / a thousand plateaus&quot / , breaks into pop philosophy and reverses Deleuzian concepts such as &quot / difference&quot / and &quot / repetition&quot / . Deleuzian concepts and non Deleuzian concepts face each other &quot / in/on&quot / faciality. Gilles Deleuze, Felix Guattari, Lewis Carroll, Herman Melville, Antonin Artaud, Francis Bacon, Nikolai Gogol, Edmond Rostand, Carlo Collodi, Franz Kafka, Oscar Wilde, Guiseppe Arcimbolde and Commedia dell&#039 / Arte shed light on this thesis in order to reveal the faciality in &quot / faciality&quot / .

nÃo hà / O presente trabalho tem como objetivo problematizar, a partir das contribuiÃÃes teÃricas de Michel Foucault e Giorgio Agamben, a produÃÃo do inumano atravÃs dos processos educacionais. Portanto, parte-se de dois polos teÃricos diferentes e atà distintos: o anormal, pensado pelas anÃlises foucaultianas, e o Homo Sacer, analisado pelas contribuiÃÃes agambenianas. Neste enfoque, o fracasso escolar daria lugar a uma concepÃÃo de escola como uma grande maquinaria normalizadora e seletiva da produÃÃo de subjetividades e dessubjetividades. A escola seria uma das instituiÃÃes e a principal delas que, por meio de dispositivos bio-disciplinares e de controle, e dispositivos de exceÃÃo, operacionalizaria e agenciaria os sujeitos atravÃs da qualidade, eficÃcia e produtividade dos capitais humanos. Ou seja, a escola contemporÃnea à uma mÃquina biopolÃtica de exceÃÃo, responsÃvel por produzir, classificar, separar, dividir e aperfeiÃoar os âbonsâ capitais humanos ou expurgar e eliminar dos processos escolares e dos processos de concorrÃncia capitalistas os âmausâ capitais humanos considerados lixos e descartÃveis. E, neste contexto, diante das crises do capitalismo contemporÃneo, percebe-se como os empreendedores de si fracassados, biodegradÃveis, tornam-se os anormais contemporÃneos que irÃo se transmutar em Homo Sacer ciganos, oâprecariadoâ, constantemente ameaÃados pela exceÃÃo como regra geral. Os empreendedores de si sÃo uma cesura biopolÃtica ameaÃada constantemente pelo bando soberano e seu estado de exceÃÃo polÃtico-econÃmico, que à um regime de guerra declarado dentro das sociedades contemporÃneas. Os empreendedores de si fracassados sÃo o empresariado da misÃria, pessoas que vivem sempre sob o espectro fantasmagÃrico do Homo Sacer cigano. Assim, a exclusÃo e a precarizaÃÃo dos indivÃduos e dos trabalhadores transmutam-se em processos de eliminaÃÃo e extermÃnio comandados por polÃticas de Estado de ExceÃÃo. / O presente trabalho tem como objetivo problematizar, a partir das contribuiÃÃes teÃricas de Michel Foucault e Giorgio Agamben, a produÃÃo do inumano atravÃs dos processos educacionais. Portanto, parte-se de dois polos teÃricos diferentes e atà distintos: o anormal, pensado pelas anÃlises foucaultianas, e o Homo Sacer, analisado pelas contribuiÃÃes agambenianas. Neste enfoque, o fracasso escolar daria lugar a uma concepÃÃo de escola como uma grande maquinaria normalizadora e seletiva da produÃÃo de subjetividades e dessubjetividades. A escola seria uma das instituiÃÃes e a principal delas que, por meio de dispositivos bio-disciplinares e de controle, e dispositivos de exceÃÃo, operacionalizaria e agenciaria os sujeitos atravÃs da qualidade, eficÃcia e produtividade dos capitais humanos. Ou seja, a escola contemporÃnea à uma mÃquina biopolÃtica de exceÃÃo, responsÃvel por produzir, classificar, separar, dividir e aperfeiÃoar os âbonsâ capitais humanos ou expurgar e eliminar dos processos escolares e dos processos de concorrÃncia capitalistas os âmausâ capitais humanos considerados lixos e descartÃveis. E, neste contexto, diante das crises do capitalismo contemporÃneo, percebe-se como os empreendedores de si fracassados, biodegradÃveis, tornam-se os anormais contemporÃneos que irÃo se transmutar em Homo Sacer ciganos, oâprecariadoâ, constantemente ameaÃados pela exceÃÃo como regra geral. Os empreendedores de si sÃo uma cesura biopolÃtica ameaÃada constantemente pelo bando soberano e seu estado de exceÃÃo polÃtico-econÃmico, que à um regime de guerra declarado dentro das sociedades contemporÃneas. Os empreendedores de si fracassados sÃo o empresariado da misÃria, pessoas que vivem sempre sob o espectro fantasmagÃrico do Homo Sacer cigano. Assim, a exclusÃo e a precarizaÃÃo dos indivÃduos e dos trabalhadores transmutam-se em processos de eliminaÃÃo e extermÃnio comandados por polÃticas de Estado de ExceÃÃo. / The present work aims to discuss, from theoretical contributions of Michel Foucault and Giorgio Agamben, the production of inhuman by the educational processes. Therefore, the search will start from two different theore tical and even distinct poles: the abnormal, thought by foucaultians analysis, and the Homo Sacer, analyzed by the agambenians contributions. In this approach, the school failure would give way to a conception of school as a big regulatory and selective machinery of production of subjectivities and desubjectivities. The school would be one of the institutions and the main one that, through bio-disciplinaries and control devices, and exception devices, would operate and manage the subject through the quality, effectiveness and productivity of human capital. In other words, the school is a contemporary biopolitical machine, responsible for produce, classify, separate, divide and improve "good" human capital or expunge and eliminate from th e school processes and capitalist competition processes the "bad" capital humans considered trash and disposable. And, in this context, on the crises of the current capitalism, we notice how the failed and biodegradable self-entrepreneurs become th e current abnormals who will transmute into gypsies Homo Sacer, the "precariat", constantly threatened by exception as a general rule. Self-entrepreneurs are a biopolitical caesura constantly threatened by the sovereign flock and its state of political-economic exception, which is a declared war regime within contemporary societies. Th e failed self-entrepreneurs are the entrepreneurs of misery, people who always live under the phantom ghost of gypsy Homo Sacer. Thus, exclusion and precariousness of ind ividuals and workers transmutam in processes of elimination and exterminationpolicy of controlled state of exception. / The present work aims to discuss, from theoretical contributions of Michel Foucault and Giorgio Agamben, the production of inhuman by the educational processes. Therefore, the search will start from two different theore tical and even distinct poles: the abnormal, thought by foucaultians analysis, and the Homo Sacer, analyzed by the agambenians contributions. In this approach, the school failure would give way to a conception of school as a big regulatory and selective machinery of production of subjectivities and desubjectivities. The school would be one of the institutions and the main one that, through bio-disciplinaries and control devices, and exception devices, would operate and manage the subject through the quality, effectiveness and productivity of human capital. In other words, the school is a contemporary biopolitical machine, responsible for produce, classify, separate, divide and improve "good" human capital or expunge and eliminate from th e school processes and capitalist competition processes the "bad" capital humans considered trash and disposable. And, in this context, on the crises of the current capitalism, we notice how the failed and biodegradable self-entrepreneurs become the current abnormals who will transmute into gypsies Homo Sacer, the "precariat", constantly threatened by exception as a general rule. Self-entrepreneurs are a biopolitical caesura constantly threatened by the sovereign flock and its state of political-economic exception, which is a declared war regime within contemporary societies. Th e failed self-entrepreneurs are the entrepreneurs of misery, people who always live under the phantom ghost of gypsy Homo Sacer. Thus, exclusion and precariousness of ind ividuals and workers transmutam in processes of elimination and exterminationpolicy of controlled state of exception.

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / A modernidade possibilita uma compreensÃo da experiÃncia do sujeito a partir de regularidades dos modos de ser, agir, julgar etc. Hà uma normatividade que regula a vida social, e o sujeito existe enquanto essa possibilidade de fundar seu prÃprio campo de experiÃncia. Uma teoria do sujeito, a partir dessa perspectiva, corresponde a uma elaboraÃÃo do modo como o humano funda seu lugar enquanto processo de unidade e autoidentidade, estando aà o cerne de normatividade que organiza a vida social. Diante desse problema, criticar a categoria de sujeito corresponde a fundamentar uma teorizaÃÃo que nÃo se comprometa com modos de determinaÃÃo identitÃria do sujeito, mas que compreenda como o campo de experiÃncia se estrutura atravÃs de acontecimentos a partir de uma negatividade. Em ÅiÅek, podemos encontrar o problema do sujeito como o nÃcleo central de seu pensamento, mas esse realiza uma inversÃo da tradiÃÃo que articula a passagem fundamental de uma metafÃsica da identidade para uma ontologia negativa. Dessa forma, o problema fundamental desse trabalho à desenvolver alternativas em relaÃÃo a uma teoria do sujeito comprometida com a ideia de finitude humana, atrelada a um princÃpio identitÃrio: pensar modos de compreensÃo do humano para alÃm dos reconhecidos pela representaÃÃo. Em contraponto a uma filosofia da identidade, o trabalho de ÅiÅek tem se direcionado sobre a questÃo do excesso/falta na ordem do Ser, e à pela relaÃÃo entre idealismo alemÃo e psicanÃlise que ele elabora suas reflexÃes. Essa perspectiva abre um campo polÃtico fundamental, pois a potÃncia de desligamento de modos estruturais de subjetivaÃÃo guarda a possibilidade de novas formas de subjetivaÃÃo. Assim, o sujeito à isso que carrega a condiÃÃo transcendental de possibilidade e impossibilidade dos modos de ser. Uma polÃtica que tem por horizonte a emancipaÃÃo deve fazer um tipo de ruptura na compreensÃo do homem a partir de figuras identitÃrias. Diante desses problemas, à necessÃrio estabelecer uma humanidade liberada da categoria "humano" e que possibilite novos rearranjos polÃticos. O âinumanoâ, entÃo, seria precisamente essa dimensÃo do impessoal e do despersonalizado, o que nÃo pode ser singularizado atravÃs do reconhecimento dos processos psicolÃgicos individuais. A partir dessas reflexÃes sobre processos que acontecem para alÃm dessa categoria de humano, o ato polÃtico-pedagÃgico crÃtico instaura sua prÃpria legalidade, suspendendo a Lei do poder, abrindo espaÃos para a criatividade e a instauraÃÃo de um processo de emancipaÃÃo econÃmico-social, cultural e polÃtico. / The experience of modernity enables a comprehension of the subject based on regularities on the way of being, acting, judging and so on. There is a normativity that regulates social life, and the subject exists as this possibility of setting up its own field of experience. A theory of the subject, from this perspective, corresponds to an understanding that the human founds his ground of experience as a process of unity and self-identity, lying there the core of normativity that organizes social life. Criticising the category of the subject corresponds to grounding a theorisation that is not compromised with identitary modes of determination of the subject, but that understands how the field of experience structures itself through events from a negativity. In ÅiÅek, we can find the problem of the subject as the main core of his thought, but he operates an inversion from the tradition that contains a fundamental passage from a metaphysics of identity to a negative ontology. This way, the main problem of this paper is to develop alternatives in relation to a theory of the subject committed with the idea of human finitude, chained to an identitary principle: thinking the ways of comprehending the humane beyond representation. In opposition to a philosophy of identity, ÅiÅekâs work has been directed on the problem of excess/lack in the order of being, and it is through the relation between German idealism and psychoanalysis that he developed his reflections. This perspective opens a fundamental political field, because the power of dismission of structural modes of subjetivation guards the possibility of new modes of subjectivation. Thus, the subject is the one who carries the transcendental condition of possibility and impossibility of the ways of being. A politics aiming at emancipation must break with the comprehension of man based on identitary figures. In face of these problemes, it is necessary to establish an humanity freed from the category of the âhumanâ, that allows new political arrangements. The âinhumanâ, then, would be precisely this dimension of the impersonal and depersonalized, that which cannot be singled out through the recognition of individual psychological processes. Thus, the critical pedagogical-political act institutes its own legality, suspending the Law of the prevailing oppressive power, opening up spaces for creativity and the establishment of a process of socioeconomic, cultural and political emancipation.

This thesis deals with the prohibition of torture in international law. The prohibition of torture is considered one of the fundamental values of democratic states, it is an absolute right and a part of customary international law and such a rule of conduct from which we can under no circumstances deviate. Although it might seem that this topic is not too current, the opposite is true. The violation of the prohibition of torture is almost worldwide. The inspiration and impetus to select this topic for me was the situation about the U.S. war against terror and torture of prisoners at U.S. military bases. The work is divided into two blocks. The first part is a theoretical question, which aims to define the very concept of torture and other cruel, inhuman and degrading treatment and punishment and their relationship and to map the universal and particular international mechanisms in which the prohibition of torture is established. In this respect, the important document is the Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, which is the only universal document that provides a precise definition of torture. The aim of the first part was also to describe how the control mechanisms checked in compliance with the prohibition of torture in the world. The second...

The crime of torture and other inhuman and cruel treatment Abstract This master thesis concerns itself with a concept of torture and other cruel, inhuman or degrading treatment or punishment and how is this concept perceived through the international, regional and last but not least national system of law. Not to mention particular efforts aiming at the eradication of torture and other forms of ill treatment in the context of all the systems of law mentioned above. At the very beginning I am trying to deal with very specific historical approaches towards the torture and other forms of ill treatment themselves. Through this I am trying to provide for more comprehensive view on the given problematics as well as better understanding of why are torture and other forms of ill treatment still subject to controversy. Following chapter is dedicated to legal anchoring of the prohibiton on torture and other forms of ill treatment, especially within the international and regional system of law including particular attempts to define torture and other cruel, inhuman or degrading treatment throughout these systems mentioned above. Next chapter concerns itself with the conception of prohibiton on torture and other forms of ill treatment as a part of the system of fundamental human rights and freedoms followed by thorough...

This thesis aims to define the scope of Article 3 ECHR, concerning children with traumas in registration and identification camps. The interpretation of the scope of Article 3 ECHR is based on a case study of the cases Khan v France and J.R. and Others v Greece. The result of the case study in conjunction with relevant legislation is applied to the Mavrovouni camp in Lesvos, Greece. The normative approach in this thesis is combined with hermeneutic analysis. The case study shows that inadequate housing conditions are unlikely to violate Article 3 ECHR. Nonetheless, the threshold of Article 3 ECHR is broader when children are subject to the conditions. Children are internationally recognized as more vulnerable, especially when they are traumatized. In conclusion, it is to say that a violation of Article 3 ECHR can be made out in the Mavrovouni camp concerning children that live in the camp.

[pt] O Antropoceno, enquanto o reconhecimento do impacto da atividade humana no planeta, tem sido um ponto crucial e transdisciplinar de debate. Esta dissertação intervém na teorização sobre o Antropoceno nas Relações Internacionais (RI), defendendo a importância de incluir uma crítica à produção nesses esforços. Entender a produção como uma determinação histórica central para compreender nossa situação atual e posicionar o trabalho e a tecnologia como tópicos cruciais é um movimento teórico e político importante porque constrói um terreno comum entre lutas ambientais e trabalhistas. Em primeiro lugar, esclarecemos a conexão entre o Antropoceno e a produção, argumentando como negligenciá-la prejudica o caráter crítico de certas abordagens em RI. Essa afirmação é feita por meio de um diálogo com o conceito de metabolismo desenvolvido na Ecologia Marxista, enfatizando o trabalho como atividade metabólica, ou seja, uma forma de relacionamento socialmente mediada com a natureza. Em segundo lugar, destacamos como essas interações com a natureza não são apenas sempre parciais, mas mediadas por ferramentas, máquinas e outros aparelhos. Opondo concepções de tecnologia como expressão de certas ideias de matéria, optando por ver a maquinaria como uma conurbação de fluxos que condensa divisões sociais mutantes do trabalho e cuja materialidade, desde a Revolução Industrial, se baseia sobretudo em como eles dividem e gerenciam energia e informação. Olhar para essa divisão permite uma narração sintética da trajetória tecnológica em que o Antropoceno emerge e o projeta como um regime de informação e energia. Por último, analisamos a hipótese do comunismo como gestão coletiva da alienação. A alienação aparece não como alienação de um potencial criativo que compartilhamos com a natureza, mas como a capacidade ambivalente do ser humano e da natureza de criarem coisas das quais perdemos o controle e que podem vir a nos determinar, mudando o significado tanto do humano quanto da natureza. Enquanto o capitalismo é um modo específico de alienação baseado na produção de valor que gera determinações específicas, o comunismo aparece como a reconstrução experimental coletiva de nossa organização social de produção, uma tarefa inacabável que implica uma mudança na forma como o humano e a natureza são determinados pela produção. / [en] The Anthropocene, which entails the recognition of the impact of human activity on the planet, has been a crucial point of transdisciplinary debate. This thesis intervenes in the theorization about the Anthropocene in International Relations (IR) by arguing for the importance of including a criticism of production in those efforts. Casting production as a central historical determination for understanding our current predicament, and positioning labor and technology as crucial topics is an important theoretical e political move because it enables the establishment of a common ground between environmental and labor struggles. First, we clarify the connection between the Anthropocene and production, arguing how neglecting it blunts the critical edge of critical approaches within IR. This claim is made through a dialogue with the concept of metabolism as advanced in Marxist Ecology, emphasizing labor as metabolic activity, that is, a socially mediated form of relating to nature. Second, we foreground how those interactions with nature are not only always partial, but mediated by tools, machines and other apparatuses. We run against conceptions of technology that cast it as the expression of certain ideas of matter, opting to see machinery as a conurbation of flows that condenses mutating social divisions of labor and whose materiality, since the Industrial Revolution, is particularly based on how they split and manage energy and information. Looking at that split allows a synthetic narration of the technological trajectory in which the Anthropocene emerges and casts it as a regime of information and energy. Last, we end by entertaining the hypothesis of communism as the collective management of alienation. Alienation appears not as estrangement from a creative potential we share with nature, but as the ambivalent capacity of the human and of nature to create things from which we lose control and may come to determine us, changing what both human and nature mean. While capitalism is a specific mode of alienation based on value production that generates specific determinations, communism appears as the collective experimental remaking of our social organization of production, an unfinishable task that while performed changes how the human and nature are determined by production.