Univ., Diss.--Luzern, 2005. / Literaturverz. S. [359] - 379.

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Diss.--Juristische Fakutät--Universität Luzern. / Bibliogr. p. 359-379.

Thesis (Ph.D.)--University of Edinburgh, 2002.

Esta pesquisa tem como objetivo cartografar possíveis modos de apropriação do pensamento de Michel Foucault por professores de escolas públicas e particulares das cidades de São Paulo e Campinas. Para tal, foram entrevistados seis professores que cursaram, entre os anos de 2007 e 2011, ao menos uma disciplina da Licenciatura de uma faculdade pública do Estado de São Paulo cuja bibliografia era baseada nas ideias de Foucault. Após as entrevistas, analisou-se de que modo os conceitos e discussões levadas a cabo pelo filósofo inspiraram ideias, discursos e práticas educacionais cujos efeitos podem indicar outros caminhos possíveis para uma educação pós-crítica em tempos pós-modernos. / The purpose of this research is to investigate multiple ways of how the thought of Michel Foucault could be appropriated by teachers from public and private schools in the cities of São Paulo and Campinas. For this, it was interviewed six teachers who attended, between the years 2007 and 2011, at least one course of the baccalaureate in a public University of São Paulo State whose literature was based on Foucault\'s ideas. After the interviews, it was analyzed how the concepts and discussions fomented by the philosopher have inspired ideas, discourses and educational practices whose effects may indicate other possible paths to a postcritical education in post-modern times.

O presente estudo trata das relações entre o poder pastoral cristão e instituições escolares. Na modernidade, constituiu-se um dispositivo que podemos chamar de pedagógico. Entendemos por dispositivo o conjunto histórico formado por uma forma de poder, um tipo de saber e um modo de fabricar sujeitos. Ele lança mão de tecnologias de poder individualizantes, como o poder disciplinar e o poder confessional; produz e orienta-se por um tipo de saber de caráter antropológico e constitui subjetividades psicológicas. Nesse trabalho, tentaremos mostrar qual o papel do pastorado cristão na constituição desse dispositivo. Ele centrou-se em três momentos históricos distintos: o do aparecimento do mosteiro de São Bento, cuja Regra viria doravante tornar-se modelo para a vida monástica ocidental; o do advento do protestantismo, que produziu uma fratura na cristandade e fez emergir um novo tipo de pastorado; e o do aparecimento da Didática magna, a primeira grande tentativa de sistematizar o saber pedagógico em sua totalidade. O corpus é composto basicamente pela Regra, de São Bento; por textos diversos de Lutero e pela Didática magna, de Comenius. O referencial teórico principal provém dos estudos foucaultianos sobre a governamentalidade e o método empregado é o arqueogenealógico. Sua principal conclusão é a de que o pastorado cristão teve um papel determinante na formação do dispositivo pedagógico escolar, o que pode ser observado principalmente a) no estabelecimento do fim em torno do qual esse dispositivo se organizava; b) na definição dos saberes a serem ensinados e c) nas técnicas de poder mobilizadas. / The present study deals with the relationship between pastoral power and schools institutions. He focused on three distinct historical moments: the appearance of the monastery of St. Benedict, whose Rule would now become a model for the Western monastic life, the advent of Protestantism, which produced a fracture in Christianity and gave rise to a new type of pastorate, and the appearance of Didactica magna, the first major attempt to systematize the pedagogical knowledge in its entirety. The corpus is composed primarily by the Rule of St. Benedict, for various texts of Luther and for The Great Didactic of Comenius. The main theoretical framework comes from Foucauldian studies of governmentality and the method employed is the archeogenealogical developed by Foucault. The main conclusion is that Christian pastorate had a decisive role in the formation of the pedagogical device, which can be observed mainly: a) in the establishment of purpose around which this device was organized; b) in the definition of the knowledge to be taught; and c) in the power techniques mobilized.

Esta pesquisa tem como objetivo cartografar possíveis modos de apropriação do pensamento de Michel Foucault por professores de escolas públicas e particulares das cidades de São Paulo e Campinas. Para tal, foram entrevistados seis professores que cursaram, entre os anos de 2007 e 2011, ao menos uma disciplina da Licenciatura de uma faculdade pública do Estado de São Paulo cuja bibliografia era baseada nas ideias de Foucault. Após as entrevistas, analisou-se de que modo os conceitos e discussões levadas a cabo pelo filósofo inspiraram ideias, discursos e práticas educacionais cujos efeitos podem indicar outros caminhos possíveis para uma educação pós-crítica em tempos pós-modernos. / The purpose of this research is to investigate multiple ways of how the thought of Michel Foucault could be appropriated by teachers from public and private schools in the cities of São Paulo and Campinas. For this, it was interviewed six teachers who attended, between the years 2007 and 2011, at least one course of the baccalaureate in a public University of São Paulo State whose literature was based on Foucault\'s ideas. After the interviews, it was analyzed how the concepts and discussions fomented by the philosopher have inspired ideas, discourses and educational practices whose effects may indicate other possible paths to a postcritical education in post-modern times.

O presente estudo trata das relações entre o poder pastoral cristão e instituições escolares. Na modernidade, constituiu-se um dispositivo que podemos chamar de pedagógico. Entendemos por dispositivo o conjunto histórico formado por uma forma de poder, um tipo de saber e um modo de fabricar sujeitos. Ele lança mão de tecnologias de poder individualizantes, como o poder disciplinar e o poder confessional; produz e orienta-se por um tipo de saber de caráter antropológico e constitui subjetividades psicológicas. Nesse trabalho, tentaremos mostrar qual o papel do pastorado cristão na constituição desse dispositivo. Ele centrou-se em três momentos históricos distintos: o do aparecimento do mosteiro de São Bento, cuja Regra viria doravante tornar-se modelo para a vida monástica ocidental; o do advento do protestantismo, que produziu uma fratura na cristandade e fez emergir um novo tipo de pastorado; e o do aparecimento da Didática magna, a primeira grande tentativa de sistematizar o saber pedagógico em sua totalidade. O corpus é composto basicamente pela Regra, de São Bento; por textos diversos de Lutero e pela Didática magna, de Comenius. O referencial teórico principal provém dos estudos foucaultianos sobre a governamentalidade e o método empregado é o arqueogenealógico. Sua principal conclusão é a de que o pastorado cristão teve um papel determinante na formação do dispositivo pedagógico escolar, o que pode ser observado principalmente a) no estabelecimento do fim em torno do qual esse dispositivo se organizava; b) na definição dos saberes a serem ensinados e c) nas técnicas de poder mobilizadas. / The present study deals with the relationship between pastoral power and schools institutions. He focused on three distinct historical moments: the appearance of the monastery of St. Benedict, whose Rule would now become a model for the Western monastic life, the advent of Protestantism, which produced a fracture in Christianity and gave rise to a new type of pastorate, and the appearance of Didactica magna, the first major attempt to systematize the pedagogical knowledge in its entirety. The corpus is composed primarily by the Rule of St. Benedict, for various texts of Luther and for The Great Didactic of Comenius. The main theoretical framework comes from Foucauldian studies of governmentality and the method employed is the archeogenealogical developed by Foucault. The main conclusion is that Christian pastorate had a decisive role in the formation of the pedagogical device, which can be observed mainly: a) in the establishment of purpose around which this device was organized; b) in the definition of the knowledge to be taught; and c) in the power techniques mobilized.

This thesis examines, in the light of Julia Kristeva's and Michel Foucault's recent theorisations of the productions of meaning, the work of two authors, Djuna Barnes and Audre Lorde, whose writing, it argues, sets up virtual spaces which can become places of resistance to the normative functioning of a given culture. Having sketched a philosophical background to notions of extra-linguistic space through reference to Plato, Kant, Hegel and Lacan, the first chapter considers what is distinctive in the theories of space provided by Kristeva, who (in Revolution in Poetic Language) develops Plato's notion of the chora functioning at times as a synonym for "semiotic articulation". The semiotic (le semiotique) is employed by Kristeva in a very precise way. It represents a convolution of expressions: operating as a drive system within the body that affects the structure of language (understood by her as the symbolic), as a "network of marks" that breaches the established sign systems, and as a revolutionary process that is responsible for the transgression and articulation of new meanings. Because both the semiotic and the symbolic are an inseparable part of the signifying processes of language, they together act as pathways of production. Of all these various processes and relations, the most remarkable one is that these two modalities are genderised: the semiotic chora is "enigmatic and feminine, th[e] space underlying the written"; while the symbolic is a "phallic function". That being so, one of the main features of this thesis is to articulate a feminist argument in relation to Kristeva, expounding on the notion of the spatial concept of the semiotic chora as a "resistance" to phallocentrism. The second chapter sets out to explore Foucault's spatial reasoning. My argument is that space is central to Foucault's concerns. This is demonstrated in several ways. First I suggest that Foucault's interpretation of a social construction of space is such that the subject is connected to its own fashioning processes. Second, by introducing space into his documentation of history, Foucault sets in motion a dispersion of society's master narratives. In respect of this, I argue that a methodology can be formed from Foucault's spatial term "heterotopia", where contingent sites, rather than causes, shape new discourses and open up possibilities of resistance against the techniques and tactics of domination. Because (as Foucault writes in The Order of Things) the heterotopia serves to "desiccate speech, stop words in their tracks, contest the very possibility of grammar at its source", it not only produces discourse, it challenges all boundaries and remains essentially fluid, escaping the matrix of historical category. The next three chapters consider the implications of Kristeva's definition of the semiotic chora which, as briefly mentioned above, is constituted by psychosomatic drives. Hence, mood plays a central role in the semiotic chora. I construct a reading of Nightwood the main tenet of which is to examine the textual variations of Kristeva's resistant and abject `language'. Located in melancholy, incest, and discontentednesse ach trope forms individual chapterse xploring ways in which the limits of language are transgressed. Taken as a whole, the theme running through the three chapters on Nightwood is that new literary formations arise when the abject as mood becomes structured and made meaningful by the symbolic. The last two chapters examine Foucault's position in relation to Kristeva's, and argue that Kristeva's and Foucault's spatial thinking questions the appearance of finality and completeness in language. These chapters also provide a practical application of Foucault's heterotopia, in which spaces between contingent sites are shaped by Lorde. It is argued that opportunities of resistance are provided by Lorde who, naming her disparate position against the master narratives that fail to recognise her, locates her difference from them. In conclusion, a feminist reading of Kristeva's chora and Foucault's heterotopia reveals an opening to resistant spaces and new paths of production of meaning. Chora and heterotopia, then, are not merely abstract philosophical concepts, but powerful tools of reading, as is shown by their application in the interpretation of the works of Barnes and Lorde.

This thesis interrogates the political effects of sustainable development discourse as seen through the lens of the 2002 World Summit on Sustainable Development (WSSD), held in Johannesburg, South Africa. By approaching sustainable development from the perspective of Michel Foucault’s work on power, discourse and government, it argues that negotiations at the Summit re-orientated sustainable development in terms of cooperation, consensus and voluntary partnerships. By showing how summits are more than just institutional mechanisms for producing agreement but are also stages on which theatrical and symbolic modes of exemplary politics are performed, the thesis draws attention to how the WSSD functioned as a key technique of exemplary governmentality. Yet the Summit also facilitated the emergence of new constellations of political actors, and provided a stage for myriad political protests and demonstrations. One of these protests – a mass march on 31 August 2002 – was the largest anti-government protest in South Africa since the end of Apartheid. By approaching these protests as Foucauldian ‘counter-conducts’ rather than ‘pure’ acts of resistance or revolution, the thesis shows how they were implicated within forms of advanced liberal rule. As such the thesis contributes to a discursive understanding of sustainable development in the post-Johannesburg era; to an appreciation of the evolving role of global summits as forms of theatrical exemplary government; and to the political effects of resistance and protest. It concludes that the WSSD worked to make politically sustainable a global order which is manifestly unsustainable – whilst also providing opportunities for the status quo to be protested and resisted.