[pt] O conceito de grande Outro, em Jacques Lacan, refere-se ao lugar da cultura e da linguagem por onde o sujeito é formado. Ele surgiu da aproximação lacaniana com a noção freudiana de inconsciente, quando este autor identifica o modo linguageiro do inconsciente operar. Tal conceito possui um aspecto de alteridade radical, isto é, um ponto de impossível significação completa da existência, devido à insuficiência das palavras e símbolos. Dessa forma, o sujeito responde por modos de existência particulares diante de sua vida, a fim de lidar com a alteridade. Neste material, questionamos que diferentes configurações o lugar do Outro pode assumir tendo em vista as respostas que o sujeito busca construir a partir do que recebe de sua cultura. Tal questão nos ajuda a pensar suportes ao tratamento deste lugar para o auxílio das construções subjetivas. Partimos do desenvolvimento lacaniano da noção de Outro em três momentos de seu pensamento, relacionados às duas estruturas subjetivas da neurose e psicose (paranóica e esquizofrênica). Observando a pluralidade de formações sociais em torno de diferentes saberes e fazeres entre sujeitos, entendemos que o conceito de Outro, ao final da obra lacaniana, torna-se Outros - diversos lugares simbólicos, diferentes linguagens inventadas nos laços sociais. Por essa via, chegamos ao entendimento de que a alteridade do Outro o torna instrumental. Isto é, sua relação com o sujeito não dada a priori, mas construída por meio da atribuição de uma função subjetiva. Tecer considerações sobre os artifícios de lida com a linguagem e sobre a concepção de Outro auxilia a apreender, na escuta analítica, a emergência de elementos que se apresentam como recursos singulares na clínica, arranjados pelo sujeito para formular modos sustentáveis de existir. / [en] The concept of the big Other, in Jacques Lacan, refers to the place of culture and language where the subject is formed. It arose from the Lacanian approach to the Freudian notion of the unconscious, when this author identifies the linguistic way of the unconscious to operate. Such a concept has an aspect of radical alterity, that is, a point of impossible complete meaning of existence, due to the insufficiency of words and symbols. Thus, the subject responds for particular modes of existence in front of his life, in order to deal with alterity. In this material, we question what different configurations the place of the Other can take in view of the responses that the subject seeks to build from what he receives from his culture. This question helps us to think about support for the treatment of this place to help subjective constructions. We start from the Lacanian development of the notion of the Other in three moments of his thought, related to the two subjective structures of neurosis and psychosis (paranoid and schizophrenic). Observing the plurality of social formations around different knowledge and practices between subjects, we understand that the concept of the Other, at the end of the Lacanian work, becomes Others - several symbolic places, different languages invented in social ties. In this way, we come to the understanding that the Other s alterity makes it instrumental. That is, its relationship with the subject is not given a priori, but constructed through the attribution of a subjective function. Contemplating the artifices of dealing with language and the conception of the Other helps to apprehend, in analytical listening, the emergence of elements that present themselves as unique resources in the clinic, arranged by the subject to formulate sustainable ways of existing.

[pt] A desconstrução de Jacques Derrida e a ética da discussão de Jürgen Habermas são duas perspectivas ou modos de proceder filosóficos maiores na filosofia contemporânea que guardam entre si problemas comuns, ainda que pensados de maneira profundamente distintas. Esse trabalho visa atravessar alguns dos problemas filosóficos compartilhados por ambas as filosofias, produzindo um confronto entre os trabalhos de Habermas e Derrida onde ele não aconteceu, ou acompanhando esse confronto onde ele foi protagonizado por esses autores. Deste modo, três campos de problemas fundamentais serão explorados pela tese: a questão da linguagem e da comunicação, o problema dos limites da filosofia (e sua relação com campos vizinhos como a literatura, por exemplo), e as heranças políticas da modernidade: a razão ou racionalização do mundo e o cosmopolitismo como possibilidade racional de pensar o universal na política. Para além dessas duas orientações filosóficas de maneira estrita, a tese visa fomentar algumas discussões que possam contribuir para o próprio campo filosófico. Nesse sentido, a estratégia de investigação desses temas opera a partir de dois conjuntos de temas maiores. Em primeiro lugar, minha preocupação foi a de perseguir o fio da ética no pensamento de Habermas e Derrida, encontrando as condições de desenvolvimento desse tema, explícito para ambos os autores, ainda que nem sempre colocado em relevo desde os primeiros de seus desenvolvimentos filosóficos. Derrida jamais negou que a desconstrução, como pensamento da alteridade é ela própria ética. Desde suas formulações iniciais sobre o quase-conceito de rastro, o problema do outro já ganhava a cena central do pensamento da desconstrução e a importância de um pensamento ético do outro vai pouco a pouco se tornando mais explícito sob a letra dos escritos derridianos. Em outra via, uma teoria da ação comunicativa visa desde suas origens pensar uma alternativa a racionalidade instrumental de modo que aquilo que Habermas chama desde muito cedo de interesse emancipatório tributário do Iluminismo pudesse orientar uma racionalidade voltada para uma comunicação amparada por pressupostos capazes de garantir uma discussão livre de violência e de pressão externa. Do mesmo modo, pouco a pouco Habermas vai reconhecer na estrutura mesma dessa comunicação livre, um princípio ético-universalista capaz de reunir os falantes em um consenso ainda que não seja forçoso o compartilhamento entre esses falantes de valores morais fortes. Como segundo eixo temático operante nesta tese surge a problemática da modernidade. Ora, Habermas faz derivar do próprio processo de racionalização moderno - conceitualmente oriundo de uma reinterpretação de Hegel e de Max Weber - o falibilismo e a comunicação orientada por pretensões de validade argumentativa que asseguram o solo possível para uma ética da discussão. Os temas específicos desse trabalho operam, portanto, a partir da relação entre ética e modernidade ou do rastro da modernidade que marca a ética (Habermas), tanto quanto sobre o rastro inapelável da ética operando sobre o conceito de modernidade em um Iluminismo por vir (Derrida). / [en] Jacques Derrida s deconstruction and Jurgen Habermas discourse ethics are two major philosophical perspectives or modes of investigation in contemporary philosophy. Both of them shares commun philosophical problems even if they are thought in radical different ways. This work s aim is to follow the confrontation between the works of Habermas and Derrida when it was starred by the authors and to produce philosophical confrontations of these works when it haven t effectively happened. Three major problematic fields will be explored by this thesis: the question of language and communication, the problem of the limits of philosophy (and its relation with literature and neighboor fields) and the question of the political heritage of modernity: reason or rationalization of the world and cosmopolitanism as the rational possibility of the universal in politics. Beyond these specific philosophical orientations, this work s aim is to offer some intellectual discussion to contribute to the philosophical field itself. In this sense, the research strategy developed here was to operate with two axes as starting points. First, my concern was to follow the guideline of ethics in the derridian and habermasian thought, trying to find in their works this theme s conditions of development, not necessarily embossed since its early philosophical developments. Derrida never denied that deconstruction is an ethical question in itself. Since his early formulations on the concept of trace, the question of the other occupied the central scene of deconstruction s thought. In other hand, the communicative action theory since its origins tried to think an alternative to the instrumental rationality as the possibility to recover what Habermas called early in his work: the emancipatory interest of the Enlightenment based in the communication supported by rules able to secure a free of violence and external pressure discussion. Habermas will recognize in the structure of this free of violence communication an universalist and ethical principle capable to bring together the speakers in a consensus, even if it is not mandatory that they share strong moral values. As a second problematical axe, arises the problem of modernity. Habermas makes communication oriented by validity claims derive from the modern process of rationalization - conceptually oriented by the reinterpretation of Hegel and Weber -, wich ensures the possible soil for the discourse ethics. This work s themes will operate over the relation between ethics and modernity or the trace of modernity wich marks the ethics (Habermas) or the trace of the ethics wich works over the concept of modernity in an Enlightenment to come (Derrida).

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Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-01-27T18:10:07Z No. of bitstreams: 1 Castro, Anna-Dissert-2013.pdf: 2004394 bytes, checksum: 20e76a14f23de9c14076ebe2f789d8f6 (MD5) / Made available in DSpace on 2014-01-27T18:10:07Z (GMT). No. of bitstreams: 1 Castro, Anna-Dissert-2013.pdf: 2004394 bytes, checksum: 20e76a14f23de9c14076ebe2f789d8f6 (MD5) Previous issue date: 2013 / Estudo sobre as práticas políticas e representações dos judeus durante o reinado de Afonso X, através de fontes de cunho literário e normativo produzidas pelo círculo régio. Buscou-se analisar as diferentes formas de representação e as disposições referentes à tal comunidade. Utilizou-se como fundamento teórico o conceito de representações, de Georges Duby e Roger Chartier; de marginalização, de Bronislaw Geremek; de pária, de Louis Dumont; e de alteridade relativa, de Paul Zumthor, para compor o quadro de nossa análise. Buscamos demonstrar a forte relação existente entre processos de marginalização dos judeus com um projeto de centralização e construção de identidade para o reino. A conclusão apontou para a importância de pensarmos os processos de marginalização em sua dinâmica com a centralidade. Observamos movimentações de aproximação e distanciamento, com a construção de margens fluidas que situam grupos numa condição de alteridade relativa. / Study on political practices and Jewish representation during the reign of Afonso X, using literary and normative documentation produced by the royal power. In our analysis, we sought to expound the different forms of Jewish representation and the royal injuctions related to that community. In order to build a framework for our analysis, we used the following concept: representation, as used by Georges Duby and Roger Chartier, marginalization by Bronislaw Geremek, pariah, by Louis Dumont; and relative alterity, by Paul Zumthor. We sought to demonstrate the intrinsic relationship between Jewish marginalization and the royal centralizing project, with the obvious intention to construct an identity for the kingdom’s subject. In our conclusion, we pointed out to the importance for considering marginalization processes in their intrinsic bond to the centrality. In that matter, we observed movements of proximity and detachment, resulting in the construction of a fluctuating margin, in which social groups are situated on a condition of relative alterity to the majority.

The aim of this diploma thesis is to elucidate the ambiguous relation between the concepts of absolute alterity (tout Autre), there is (il y a) and the element (L'élément) in the work of Emmanuel Levinas. The investigation starts with a presupposition, that the above-mentioned concepts can all be considered a form of alterity. First part of the thesis thematises il y a against the backdrop of two seminal texts - From Existence to Existents and Time and the Other - and also in relation to Martin Heidegger's philosophy. Second part is structured around the analysis of the element, as it is presented in Totality and infinity. Part three deals with the concept of absolute alterity, which is contrasted to the conception of the totalizing subject. In the last part of the thesis, these three distinct kinds of alterity are brought into relation and qualitatively differentiated from one another. Key words: Levinas, Heidegger, alterity, radical alterity, totality, il y a, there is, element, From Existence to Existents, Totality and Infinity, Time and the Other

This thesis interrogates García Márquez’s representations of sexualities in the following selected novels: Chronicle of a Death Foretold (1981); The Autumn of the Patriarch (1975); One Hundred Years of Solitude (1967); The Sad and Incredible Tale of Innocent Erendira and her Heartless Grandmother (1972); and Memories of My Melancholy Whores (2004). It is argued here that García Márquez’s employment of the sexuality motif enables him to delve into many worldwide current concerns such as the irrelevance of some socio-cultural sexual practices; commercial sexual exploitation of children; the different manifestations of prostitution; and female powerlessness under autocratic rule. Earlier literary critics have tended to narrowly interpret García Márquez’s employment of the sexuality motif as just a metaphor for colonial exploitation of the colonised. The study also explores the writer’s artistic role and concludes that García Márquez speaks against commercial sexual exploitation of children as he concurrently speaks on behalf of children so exploited. Similarly, the writer speaks on behalf of prostituted womanhood by showing how prostitutional gains do not seem to cascade down to the prostitutes themselves. García Márquez also invests female sexual passivity as a coping mechanism against a dictator’s limitless power over the life and death of his citizens. However, the writer also constructs female agency that grows from the rejection of an initial victimhood to develop into an extremely flawed and corrupt flesh trade that co-opts and indentures children into sex work with impunity. Thus the study breaks new ground to show that García Márquez’s representations of different sexualities are not merely soft porn masquerading as art. His is a voice added to the worldwide concerns over commercial sexual exploitation of children in the main and also the recovery of a self-reliant female self-hood that was previously inextricably bound to male sexual norms. Quite clearly, García Márquez demonstrates that female prostitution is driven by a lack of social safety nets, a lack of other economically viable options and also a distinct lack of educational opportunities for female economic independence, hence the flawed female agency. / English Studies / African Languages

This interdisciplinary study devised a Blues Methodology to investigate how a historically marginalized Black community conceives, practices and theorizes about citizenship in community-based pedagogical spaces (Douglas & Peck, 2013). Guiding questions were 1) How does a historically marginalized Black community conceive and practice citizenship? 2) How does the community’s conception and citizenship praxis compare to the dominant society’s conception? And 3) How can both conceptions inform citizenship education and citizenship research? To conduct this qualitative cultural study, I extended Clyde Woods’ Blues Epistemology and Sylvia Wynter’s theoretical construct of alterity into a methodology capable of illuminating the community’s culturally indigenous knowledge (ways of knowing) using cultural tools meaningful to them. Blues Methodology is a community-based inquiry approach employing a reflective researcher strategy that positions researcher in dialogue with community members to uncover culturally indigenous ways of knowing as well as hegemonic perspectives and community agency. The historically marginalized Black community of focus is located in “The South” where inhumane violence was routinely practiced against Africans and African Americans during and after enslavement. Terrorism was particularly brutal due to the intense labor required by the agrarian economy. Marginalization is a lasting legacy of enslavement, Jim Crow and structurally other forms of embedded racism. Twelve long term multigenerational community residents ranging in age from 17 to 80 years old, participated in this study. Two types of data were collected: oral and written. Oral data were collected from conversations and interviews with participants, written introspective data were collected from journaling. Researcher reflections also consisted of conversations with fictional characters who were constructed to protect my relationship with community participants and present childhood experiences that informed the research. Findings reveal that community conceptions of citizenship foster belonging and identity. Citizens theorized about their social economic historical political selves in the context of the local landscape. In contrast, the dominant society’s citizenship conception is an inclusion/exclusion dialectic that generically defines citizens selectively while excluding swaths of the U.S. population from curricula thus devaluing certain students and communities and relegating their knowledge to the margins at the expense of human freedom.

Video meetings are a regular part of work at Swedish television’s editorial for programming in Swedish Sign Language (SVT Teckenspråk). In the process of creating television programming in Swedish Sign Language, SVT employees communicate with and through technologies. This ethnographic exploration of video meetings at SVT Teckenspråk presents how deafness is reconfigured between hearing, interpreters, and video meeting technology within the context of a public service organisation. Concepts such as technology, meetings, organisations, and visuality are re-formulated from within the context of SVT Teckenspråk and interpreted using feminist and queer theory frameworks. These re-examined concepts are embedded in the history of SVT Teckenspråk and presented as part of the everyday way of holding video meetings. Technologies and people become intertwined and co-constitutive as moments of video meetings are subsequently understood not as human-technology ‘interactions’ but as intra-actions. Using empirical examples of video meetings collected during fieldwork, this thesis evinces how the materialities of video meeting technology relate to the ways in which deafness is or is not enacted, embodied, and co-constituted. Deafness is accordingly framed not as disability, but as a way of being - one that is founded on a different language, culture, and way of seeing. This emically-derived notion of being deaf impacts understandings and acts of video meetings at SVT Teckenspråk. Yet it is through people’s material intra-actions with technologies that notions of deafness emerge which run counter to ways of being deaf which SVT Teckenspråk employees’ (hearing and deaf alike) work hard to establish. Once technologies and the meanings co-created through people’s intra-actions with them are made visible, these same technologies disable rather than enable; making difference rather than making a difference. / Videomöten är en del av vardagsarbetet på SVT Teckenspråk där anställda kommunicerar via och med hjälp av teknologier i skapandet av television på teckenspråk. Denna etnografiska utforskning omkring videomöten på SVT Teckenspråk presenterar hur dövhet omkonfigureras i en sammanvävning mellan hörande, tolkar, samt videomötesteknik inom en public service organisation. Begrepp som teknologi, möten, organisationer, samt visualitet omformuleras med SVT Teckenspråk som sammanhang och tolkas sedan med hjälp av feministiska och queer teoretiska ramverk. Dessa begrepp analyseras ur ett historiskt perspektiv inom SVT Teckenspråk samt omanalyseras som en vardaglig del av videomöten. Teknologi och människa sammanvävs och omformar varandra i videomöteshändelser vilka därefter uppfattas som intra-aktioner snarare än människa-dator interaktioner. Genom empiriska uppslag på videomöten uppsamlade under fältarbete påvisar denna avhandling hur videomötesteknik och dess materialitet relaterar till de sätt som dövhet kan utövas, uttryckas, samt uppformas. Dövhet uppfattas som ett sätt att vara istället för som ett funktionshinder. Ett sätt som bygger på ett unikt språk, kultur, samt världssyn. Detta är SVT Teckenspråk anställdas sätt att förstå och vara i världen och kallas för ‘emic’. Utifrån ett emic perspektiv uppstår ett annat synsätt på dövhet och en ny förståelse av videomöten på SVT Teckenspråk. Trots detta uppstår genom materiella intra-aktioner med videomötesteknik uppfattningar omkring dövhet som strävar mot den syn som SVTs anställda (döva såsom hörande) medvetet etablerat. Istället för att införa jämställdhet och tillgänglighet framställer intra-aktioner med videomötesteknik olikheter mellan döva och hörande. De skapar skillnad istället för att göra skillnad. / <p>QC 20161209</p> / Drivers and Barriers for Mediated Meetings / Disabling Technology? Access and Inclusion in the Deaf/Hearing Workplace

Le rapport à l'autre a lieu dans la concrétude de l'éthique et de l'érotique ; par ailleurs, il se réalise à travers des dispositifs techniques. Nous voudrons ici confronter la phénoménologie/éthique lévinassienne à une pensée de la technique comme constitutive et constituante. En particulier, nous chercherons à faire entrer en dialogue les descriptions de la révélation du visage, d'une part, et, d'autre part, une description fonctionnelle de la corporéité allant jusqu'à prendre en considération son déploiement dans l'outil saisi. L'augmentation technique des corps éthiques sera décrite comme l'affirmation d'un écart entre l'appel et les possibilités de la réponse, écart dans la responsabilité même. Finalement, c'est dans une lecture croisée de Lévinas avec l'analytique existentiale heideggerienne, que nous dégagerons une description de la subjectivité comme la réalisation du pour-l'autre par un être-au-monde. / The relation to the Other takes place in the concreteness of ethics and erotic relations ; in addition, this relation is quite generally mediated through technological devices. Here, we will confront the phenomenology and ethics of Levinas with a vision of technology as anthropologically constitutive and constituting. In particular, we will seek to set up a dialogue between the revelation of the face, on the one hand, and on the other hand a functional description of embodiment that takes into account its technological augmentation through the use of tools. The technological augmentation of ethical bodies will be described as involving an irreducible gap between the appeal from the other and the possibility of responding, a gap within the very domain of responsibility itself. Finally, by means of a comparative reading of Levinas with the existential analytics of Heidegger, we will arrive at a description of subjectivity as consisting in the accomplishment by a being-in-the-world of existing for-the-other.