Dans la section trois du dernier chapitre de la deuxième partie de "Procès et réalité", Whitehead dénonce le mythe d'une existence purement privée. Selon lui, croire qu'il est possible d'isoler des individus valant absolument pour eux-mêmes ne fait pas sens. L'étude que nous présentons ne porte donc pas sur l'individuation proprement dite mais sur le problème qui résulte du fait de renvoyer la « philosophie de l'organisme » au thème traditionnel de l'individuation. Bien que le procès de concrescence fasse apparaître des moments d'unité subjective porteurs de traits individuels, le sens du mot « individu » est généralement indexé sur celui de « substance ». La doctrine whiteheadienne de l'interconnexité réserve en effet aux individus le statut d'abstractions; tout fait identifié comme individuel se voit encadré d'une « relativité essentielle ». Ce statut, qui exclut que les individus puissent être des existants au sens plein du terme, s'explique par une réévaluation des rapports de l'abstrait au concret, qui interdit de confondre individuation et concrescence. En s'intéressant à la genèse d'un acte de perception, Whitehead montre en effet que l'unité réelle est strictement processuelle. Une thèse extrême est défendue : le procès constitutif d'un acte percevant ne laisse, une fois achevé, qu'une combinaison contextualisée de déterminants abstraits. Cependant, l'analyse des phases de l'expérience laisse poindre une explication de la genèse de nos jugements à propos des individus. La formulation du problème de l'interprétabilité de l'expérience, en coordonnant uniformité naturelle, persistance physique et symbolisme perceptif, ouvre sur line possible élucidation des effets d'individualité, d’essentialité et de substantialité observés dans l'expérience. Tout au plus est-il possible d'esquisser à grands traits, en lien avec la question de la réification des objets physiques, ce que pourrait être une théorie de l'individuation biologique articulée à une conception stratifiée de l'univers. / Ln section three of the last chapter of the second part of "Process and Reality", Whitehead denounces the myth of pure privacy. ln his view, the belief that it is possible to isolate individuals, each with an absolute value, does not make sense. The study presented here does not, therefore, address individuation itself but rather. the problem resulting from the association of the "philosophy of the organism" with the traditional theme of individuation. Although the process of concrescence creates moments of subjective unity exhibiting individual features, the meaning of the word "individual" is mostly connected to that of "substance". Indeed. the status reserved to individuals by Whitehead's doctrine of interconnectedness, is that of abstractions : every fact identified as "individual" finds itself framed by an "essential relativity", This status, which precludes individuals being existents in the fullest sense of the term, can be explained by a reassessment of the relationship between the abstract and the concrete, which prevents any confusion of individuation and concrescence. Focussing on the origination of an act of perception in this way, Whitehead makes clear that real unit y is strictly process-relational and transient. An extreme theory is defended : the formative process of an act of perception, once completed, leaves only a contextualized combination of abstract determinants. However, the analysis of the phases of experience leads us towards an explanation of the origination of our judgements concerning individuals. By formulating the problem of the interpretability of experience through a combination of natural uniformity, physical endurance and perceptive symbolism, Whitehead could throw light on the effects of individuality, essentiality and substantiality observed in experience. At the very most, guided by the question of the concretion of physical objects, it would be possible to sketch a rough outline of what might be a theory of biological individuation expressed through a layered model of the universe.

The purpose of this thesis is to elaborate on the Marx&rsquo / s theory of knowledge. Historical materialism presented in the German Ideology and the methodological remarks in Grundrisse have led to many discussions concerning the relation between knowledge and reality in Marx&rsquo / s philosophy. This thesis tried to explore the interrelationships between the kinds of knowledge we produce, abstract concepts and the concrete material conditions, as elaborated by Marx. In contrast to traditional epistemology, and more along the lines of Hegel&rsquo / s epistemology, Marx does not see theory and reality as belonging to two distinct spheres. This thesis endeavors to elucidate the terms abstract and concrete in Marx&rsquo / s usage and tries to make a clear Marx&rsquo / s relations to Hegel in light of these terms.

SILVA JÚNIOR, José Valdo Barros. O fetichismo: para uma crítica radical do trabalho abstrato-concreto. Investigações sobre a teoria do valor de Marx. 2010. 150f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2010. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-07T16:23:12Z No. of bitstreams: 1 2010-DIS-JVBSJUNIOR.pdf: 596944 bytes, checksum: e1df4ff7328c607e6fd1731c1d20364c (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-07T17:41:47Z (GMT) No. of bitstreams: 1 2010-DIS-JVBSJUNIOR.pdf: 596944 bytes, checksum: e1df4ff7328c607e6fd1731c1d20364c (MD5) / Made available in DSpace on 2013-11-07T17:41:47Z (GMT). No. of bitstreams: 1 2010-DIS-JVBSJUNIOR.pdf: 596944 bytes, checksum: e1df4ff7328c607e6fd1731c1d20364c (MD5) Previous issue date: 2010 / The aim of this dissertation is to strike a radical critique at abstract-concrete labor as a fetishist principle that constitutes the modern commodity-producing society. All this from the point of view of Karl Marx’s theory of value. Firstly, it scrutinizes the structure of commodity as a concrete social unit that carries inherently a double determination, which means it is both a use-value and a value. The twofold nature of commodity is derived from the twofold nature of labor, while at same time abstract and concrete. There is an antagonistic relation both within the commodity and the labor, however, the value is imposed on the use-value of destructive form. On the other hand, the abstract-labor is imposed also on its destructively way, which is named the concrete-labor. This antagonism is characterized by a negative logic, which tends to generate increasing unsustainable contradictions. The core of these contradictions lies the fact that the whole commodity-producing social reality of modernity is based on a real social abstraction: the value-being. This being is originally constituted by the abstract-labor as social substance. Secondly, it determines that the negative logic which permeates the structure of commodity has a fetish-like character. This character becomes the socially produced objects by abstract-concrete labor in things at same time sensible and supersensible. The fetish-like character of commodities is derived from the twofold nature of labor that produced them. The fetishism is an absurd social mechanism that engenders the reality of society as if it was dominated by autonomous things, which have anonymous powers against individuals themselves who produced them. The social mechanism of fetishization of reality is formed by habit of social relations of production. This habit makes the commodities to appear having a property of value-being as something natural. But this property is merely socially constituted by labor. The strongly consolidation of this mechanism occurs because it is characterized by three dimensions: an objective (reality), a subjective (thoughts) and an intersubjective dimension. The unity of these three dimensions constitutes the commodity-producing modern society as a negative totality, since it is determined by a priori matrix that characterizes fetishistically to the act, speaks and fells of all its members through an impersonal power. Thirdly, it investigates the historical and logical horizon in which the abstract-concrete labor is limited: merely the commodity-producing modern system. This limitation will be complemented with the Marx’s theory of final crisis of capitalism. This theory turns out to characterize the labor as a historically determined category and so it belongs only to commodity-producing modern system. It is not therefore an ontological principle that determines the man’s essence as a social being founded by and through labor, nor a transhistorical principle belonging to all forms of sociability. Finally, it concludes according to contend, form and matter of the commodity-producing modern society that history is the history of fetishists relations and not the history of class struggles. / O objetivo desta dissertação é desferir uma crítica radical ao trabalho abstrato-concreto enquanto princípio fetichista constitutivo da moderna sociedade produtora de mercadorias, a partir da teoria do valor de Karl Marx. Em primeiro lugar, perscrutar-se-á a estrutura da mercadoria enquanto unidade social concreta portadora intrinsecamente de uma dupla determinação, isto é, sendo ao mesmo tempo um valor de uso e um valor. A dualidade da mercadoria se deriva da dualidade do trabalho, enquanto ao mesmo tempo abstrato e concreto. Há uma relação antagônica tanto no interior da mercadoria quanto no do trabalho, visto que, por um lado, o valor se impõe destrutivamente sobre o valor de uso e, por outro, o trabalho abstrato se impõe destrutivamente sobre o seu outro, a saber, o trabalho concreto. Esta relação antagônica é marcada, pois, por uma lógica negativa, cuja tendência é gerar contradições cada vez mais insustentáveis. O cerne dessas contradições consiste no fato de toda a realidade social produtora de mercadorias da modernidade está fundada em uma abstração social real: o ser-valor. Este ser é constituído originariamente pelo trabalho abstrato enquanto substância social. Em segundo lugar, determinar-se-á que a lógica negativa que perpassa a estrutura da mercadoria possui um caráter fetichista. Este caráter torna os objetos produzidos socialmente pelo trabalho abstrato-concreto em coisas ao mesmo tempo sensíveis e suprassensíveis. O cunho fetichista das mercadorias se deriva da própria natureza dual do trabalho que as produz. O fetichismo da mercadoria consiste em um mecanismo social absurdo de engendrar a realidade da sociedade como se fosse dominada por coisas autônomas, as quais possuem poderes anônimos frente aos próprios indivíduos que as produziram. O mecanismo de fetichização social da realidade se configura e se objetiva de tal forma pelo hábito das relações sociais de produção que a mercadoria parece possuir a propriedade do ser-valor como sendo algo natural e não socialmente constituído pelo trabalho. A consolidação férrea desse mecanismo se dá porque ele é caracterizado por uma tripla dimensão: uma objetiva (realidade), uma subjetiva (pensamento) e uma intersubjetiva (linguagem). A unidade destas três dimensões constitui a moderna sociedade produtora de mercadorias como uma totalidade negativa, determinada por uma matrix a priori que condiciona fetichistamente o agir, o pensar, o falar, o sentir etc. de todos os seus integrantes através de um poder impessoal. Em um terceiro momento, investigar-se-á qual o horizonte histórico e lógico no qual o trabalho abstrato-concreto está circunscrito, a saber, tão-somente ao moderno sistema produtor de mercadorias. Tal limitação do horizonte histórico e lógico do trabalho será complementada com a teoria da crise final do sistema capitalista. Essa teoria acaba por caracterizar o trabalho como uma categoria historicamente determinada e pertencente tão-só ao moderno sistema produtor de mercadorias, não sendo, pois, um princípio ontológico determinador da essência do homem enquanto ser social fundado no e pelo trabalho, nem um princípio transhistórico pertencente a todas as formas de sociabilidade. Por fim, concluir-se-á, a partir dos aspectos do conteúdo, forma e matéria que constituem a sociedade moderna produtora de mercadorias, com a determinação do conceito de história como história das relações fetichistas e não como história das lutas de classe.

In this thesis, product experiences were analyzed in human-product interaction context. The terminology to describe product experiences were gathered and grouped with the studies carried out during the thesis. The conceptual network of product experiences were attempted to be established by examining the stages of human-product interaction in the limitations of the studies. The gathered terminology was composed of both concrete and abstract product features. The abstract product features which are used for defining product personality characteristics took part in the lexicon. The lexicon for product experience related communication resulting from the thesis, was used in designed instructional game for Bachelor degree industrial design students, in order to be informed and develop themselves on the subject. Hereby, while the students have fun, they will explore the terminology to use in design communications easily.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / O objetivo desta dissertaÃÃo à desferir uma crÃtica radical ao trabalho abstrato-concreto enquanto princÃpio fetichista constitutivo da moderna sociedade produtora de mercadorias, a partir da teoria do valor de Karl Marx. Em primeiro lugar, perscrutar-se-à a estrutura da mercadoria enquanto unidade social concreta portadora intrinsecamente de uma dupla determinaÃÃo, isto Ã, sendo ao mesmo tempo um valor de uso e um valor. A dualidade da mercadoria se deriva da dualidade do trabalho, enquanto ao mesmo tempo abstrato e concreto. Hà uma relaÃÃo antagÃnica tanto no interior da mercadoria quanto no do trabalho, visto que, por um lado, o valor se impÃe destrutivamente sobre o valor de uso e, por outro, o trabalho abstrato se impÃe destrutivamente sobre o seu outro, a saber, o trabalho concreto. Esta relaÃÃo antagÃnica à marcada, pois, por uma lÃgica negativa, cuja tendÃncia à gerar contradiÃÃes cada vez mais insustentÃveis. O cerne dessas contradiÃÃes consiste no fato de toda a realidade social produtora de mercadorias da modernidade està fundada em uma abstraÃÃo social real: o ser-valor. Este ser à constituÃdo originariamente pelo trabalho abstrato enquanto substÃncia social. Em segundo lugar, determinar-se-à que a lÃgica negativa que perpassa a estrutura da mercadoria possui um carÃter fetichista. Este carÃter torna os objetos produzidos socialmente pelo trabalho abstrato-concreto em coisas ao mesmo tempo sensÃveis e suprassensÃveis. O cunho fetichista das mercadorias se deriva da prÃpria natureza dual do trabalho que as produz. O fetichismo da mercadoria consiste em um mecanismo social absurdo de engendrar a realidade da sociedade como se fosse dominada por coisas autÃnomas, as quais possuem poderes anÃnimos frente aos prÃprios indivÃduos que as produziram. O mecanismo de fetichizaÃÃo social da realidade se configura e se objetiva de tal forma pelo hÃbito das relaÃÃes sociais de produÃÃo que a mercadoria parece possuir a propriedade do ser-valor como sendo algo natural e nÃo socialmente constituÃdo pelo trabalho. A consolidaÃÃo fÃrrea desse mecanismo se dà porque ele à caracterizado por uma tripla dimensÃo: uma objetiva (realidade), uma subjetiva (pensamento) e uma intersubjetiva (linguagem). A unidade destas trÃs dimensÃes constitui a moderna sociedade produtora de mercadorias como uma totalidade negativa, determinada por uma matrix a priori que condiciona fetichistamente o agir, o pensar, o falar, o sentir etc. de todos os seus integrantes atravÃs de um poder impessoal. Em um terceiro momento, investigar-se-à qual o horizonte histÃrico e lÃgico no qual o trabalho abstrato-concreto està circunscrito, a saber, tÃo-somente ao moderno sistema produtor de mercadorias. Tal limitaÃÃo do horizonte histÃrico e lÃgico do trabalho serà complementada com a teoria da crise final do sistema capitalista. Essa teoria acaba por caracterizar o trabalho como uma categoria historicamente determinada e pertencente tÃo-sà ao moderno sistema produtor de mercadorias, nÃo sendo, pois, um princÃpio ontolÃgico determinador da essÃncia do homem enquanto ser social fundado no e pelo trabalho, nem um princÃpio transhistÃrico pertencente a todas as formas de sociabilidade. Por fim, concluir-se-Ã, a partir dos aspectos do conteÃdo, forma e matÃria que constituem a sociedade moderna produtora de mercadorias, com a determinaÃÃo do conceito de histÃria como histÃria das relaÃÃes fetichistas e nÃo como histÃria das lutas de classe. / The aim of this dissertation is to strike a radical critique at abstract-concrete labor as a fetishist principle that constitutes the modern commodity-producing society. All this from the point of view of Karl Marxâs theory of value. Firstly, it scrutinizes the structure of commodity as a concrete social unit that carries inherently a double determination, which means it is both a use-value and a value. The twofold nature of commodity is derived from the twofold nature of labor, while at same time abstract and concrete. There is an antagonistic relation both within the commodity and the labor, however, the value is imposed on the use-value of destructive form. On the other hand, the abstract-labor is imposed also on its destructively way, which is named the concrete-labor. This antagonism is characterized by a negative logic, which tends to generate increasing unsustainable contradictions. The core of these contradictions lies the fact that the whole commodity-producing social reality of modernity is based on a real social abstraction: the value-being. This being is originally constituted by the abstract-labor as social substance. Secondly, it determines that the negative logic which permeates the structure of commodity has a fetish-like character. This character becomes the socially produced objects by abstract-concrete labor in things at same time sensible and supersensible. The fetish-like character of commodities is derived from the twofold nature of labor that produced them. The fetishism is an absurd social mechanism that engenders the reality of society as if it was dominated by autonomous things, which have anonymous powers against individuals themselves who produced them. The social mechanism of fetishization of reality is formed by habit of social relations of production. This habit makes the commodities to appear having a property of value-being as something natural. But this property is merely socially constituted by labor. The strongly consolidation of this mechanism occurs because it is characterized by three dimensions: an objective (reality), a subjective (thoughts) and an intersubjective dimension. The unity of these three dimensions constitutes the commodity-producing modern society as a negative totality, since it is determined by a priori matrix that characterizes fetishistically to the act, speaks and fells of all its members through an impersonal power. Thirdly, it investigates the historical and logical horizon in which the abstract-concrete labor is limited: merely the commodity-producing modern system. This limitation will be complemented with the Marxâs theory of final crisis of capitalism. This theory turns out to characterize the labor as a historically determined category and so it belongs only to commodity-producing modern system. It is not therefore an ontological principle that determines the manâs essence as a social being founded by and through labor, nor a transhistorical principle belonging to all forms of sociability. Finally, it concludes according to contend, form and matter of the commodity-producing modern society that history is the history of fetishists relations and not the history of class struggles.