A dissertation submitted to the Faculty of Arts, University of the Witwatersrand, Johannesburg, in fulfilment of the requirements for the degree of Master of Arts in Engiish. / This dissertation grapples With the activity of critical production. It answers not to an interpretation which would constitute the writer within the institutionalised category of effect and object of knowledge, but rather to an explosion, a proliferation of critical paths at the limit of the doxa: a veritable labyrinth. The terms of my title open up a methodological field within which I enact the play of associations, contiguities, relations among four texts: The Name of the Rose, lost. in the Funhouse, The Naked Lunch and 'The library of Babel'. The terms themselves disseminate across the text argument in citations, references, echoes. The labyrinth is used throughout as a trope which deconstructs its own performance within the text. Legends are myths, inscriptions on maps, legenda or "things for reading" (through an etymological supplement), "lesser libraries." Barthes cites the biblical words of the man possessed by demons: "My name is Legion for we are many" and demonstrates how the demonlacal plural brings with it fundamental changes in reading strategies. The notion of the demoniacal plural is used to problernatlse the debates around subjectivity. The belief in unitary, rational selfhood is debunked and the subject is Seen to be plural, irreducible, heterogenous. Subjectivity is further problernatlsed by demonstrating the slippage among the labyrinthine multiplicity of discursive positions occupied by readers: the monoloqlcal models of meaning developed from each reading position constantly shift. The discursive position recuperated and sanctioned by the Law or the institution is impossible to maintain as Subjects are seduced by language into confrontation with other positions through their continuous renarnings of each other. Subjectivity and discursive positioning form .their own labyrinthine intentionality. The argument then moves towards an exploration of the current calculation of the subject for the writer. (Distinctions between author and critic begin to collapse here since meaning is shown to be governed by neither). The reading\writing subject strolls in a vast labyrinth of text - a postmodern flaneur who frustrates the work of exegesis by enacting the play of the signifier. The line traced by this hypothetical traveller does not engender a definitive theoretical or discursive map of the domain but rather a contingent and highly provisional, backward turning path. The demoniacal plural is also used to problematise notions of an original and innovative critical voice which "speaks" the dissertation. The logic regulating the argument is the already-written, The dissertation plavs with each text (both critical texts and fictions) looking for a practice which reproduces them but in another place. My imagined (ideal?) reader wmtreat the argument as that Which. lt was not simply meant to be,will. follow.the argument and be seduced by it: an echoing. structure with dead ends, wrong turns, false entrances fictitious exits; misleading threads and deceptive lines, / AC 2018

Lorsqu’Agustina Bessa-Luís (1922-) réécrit l’Histoire elle est guidée par la volonté de dénoncer l’absence des femmes dans l’historiographie traditionnelle. Notre lecture envisage la réinscription des femmes dans l’Histoire portugaise, ceci à travers le prisme de la « déconstruction » de son discours. C’est à travers une remise en question de l’objectivité historique, par la subjectivité et la multiplicité des points de vue, ainsi que par un travail intertextuel sur les textes sources révélant qu’ils sont des constructions, que les romans deviennent des métafictions historiographiques postmodernes. Elles élaborent à travers la parodie et l’ambivalence une Histoire carnavalesque, dessinant une image peu commune du Portugal. Ensuite, la romancière oppose à la vision officielle, une histoire au féminin, ceci pour documenter l’expérience et l’identité des femmes dans leurs multiplicités. La question de la mémoire et des jalons inhérents à la condition des femmes révèle un processus de construction identitaire dégageant deux modes d’inscription féminins dans l’Histoire, l’un autorisé, l’autre transgressif. Puis, le principe de la domination masculine est remis en cause à travers la question de la virilité comme un impossible modèle à atteindre. Dans les romans de l’écrivaine, les hommes deviennent des figures ambigües, représentant le désordre et la ruine dans la société hégémonique. Fuyants mais réconciliés, ils reformulent la masculinité et signent la mort du patriarcat. Enfin, sont examinés les derniers fondements régissant la relation homme/femme : la question l’hétérosexualité obligatoire et celle du couple. L’auteure montre la fin de l’altérité radicale entre l’Autre et l’Un, provoquant une ressemblance entre les sexes et remettant en cause la notion même de couple. Ainsi, si elle a démontré au long de son oeuvre que l’on peut être femme et homme de diverses manières, elle soulignera aussi que dans le couple l’union est impossible. / When Agustina Bessa-Luís rewrites History she is guided by the will to show the absence of women in History. Our reading will show the reintroduction of women in Portuguese History through the “descontruction” of its discourse. It’s through questioning the historic objectivity, by the variety of points of view and by an intertextual work with written sources, which reveal that they are human constructions, that the novels become postmodern historiographics metafictions. They elaborate through parody and ambivalence en carnival History, giving a different picture of Portugal. Then the novelist contrasts the official History with a Herstory in order to document the feminine experience and identity in all their multiplicities. The question of memory and phases that are inseparable from woman conditions, reveals a process of identical construction, which gives a report of two ways of feminine inscription into History, one authorize, the other transgressive. Then the principle of masculine domination is questioned through the matter of virility as an impossible model to attain. The men become ambiguous figures, who represent the disorder and decay of society. Fleing but reconciled they reform the masculinity and sign the death of patriarchate. Finally, the last foundations that govern the relation the relation between men and women, and the question of obligatory heterosexuality and the couple, are examined. The writer shows the end of radical otherness between the Other and the One which provokes a resemblance between sexes and questions the notion of the couple. Thus, if the author has shown in her novels, that we can be a man and a woman in different ways, she also shows that in a couple the union is impossible.

<p>Financial speculation has increased dramatically over the last 30 years. This means that a practice that used to be viewed as immoral <i>gambling</i> has become legitimate financial <i>trade</i>. This book explores the<i> genealogy</i> of the coexisting<i> insider trading laws</i>. The insider regulation prohibits trade based on privileged information in order to create equal trading conditions, and in this way uphold confidence in the financial markets among the general public. However, this study shows that the existing view of the insider regulation is <i>misleading</i> and that the regulation is best understood as a <i>game rule</i> aiming to <i>stimulate</i> financial speculation. The protection interest is therefore not primarily the general public, but the financial system as such: the professional market actors sustaining the speculative activities and a growing financial sector. </p><p>The consequence of stimulating financial speculation is that today’s authorities are attempting to make the financial markets into a lotto-like game, rather than a market for long-term investment. To make the financial markets into liquid and volatile public “games” means that the <i>risks</i> involved in the financial speculation are created by the human hand and the economic system<i> itself</i> rather than being naturally given. This places <i>desire</i> rather than rational <i>needs</i> as the fundamental ground of the economy. The concluding question is; why are we making our economy into a game? </p>

Financial speculation has increased dramatically over the last 30 years. This means that a practice that used to be viewed as immoral gambling has become legitimate financial trade. This book explores the genealogy of the coexisting insider trading laws. The insider regulation prohibits trade based on privileged information in order to create equal trading conditions, and in this way uphold confidence in the financial markets among the general public. However, this study shows that the existing view of the insider regulation is misleading and that the regulation is best understood as a game rule aiming to stimulate financial speculation. The protection interest is therefore not primarily the general public, but the financial system as such: the professional market actors sustaining the speculative activities and a growing financial sector. The consequence of stimulating financial speculation is that today’s authorities are attempting to make the financial markets into a lotto-like game, rather than a market for long-term investment. To make the financial markets into liquid and volatile public “games” means that the risks involved in the financial speculation are created by the human hand and the economic system itself rather than being naturally given. This places desire rather than rational needs as the fundamental ground of the economy. The concluding question is; why are we making our economy into a game?

In reading the literary criticism on Janet Frame's work it soon turns out that Frame was deconstructive before the concept was even invented. Thus, deconstruction is used in this essay to close-read a passage in the title story of her collection of short stories, The Lagoon (1951). The main hierarchical dichotomy of the passage is found to be the one between "the sea" and "the lagoon," in which the sea is proven to hold supremacy. "The sea" is read as an image of the great sea of English literary/cultural reference whereas "the lagoon" is read as an image of the vulnerably interdependent, peripheral pool of it, in the form of New Zealand literary/cultural reference. Through this symbolic and post-colonial reading the hierarchical dichotomy between "the sea" and "the lagoon" is deconstrued and reversed. In the conclusion, a post-colonial trace of Maori influence displaces the oppositional relation between "the sea" and "the lagoon."

Abstract - A business to change the world - An analysis of norms Textbooks for International Economics, in Upper-secondary Schools, Sweden 1994-2008   In this paper textbooks, for International Economics in Upper Secondary Schools in Sweden1994-2008, are analyzed with regard to norms related to taking moral responsibility for environment and society. A method for making discourse analysis, previously illustrated by Östman (2008), is used to deconstruct the knowledge content regarding norms about taking responsibility in relation to different social roles.   The first question is: what different norms about taking responsibility can be found, in relation to different social roles? Different social roles that can be found in the studied material are: business-people, consumers, politicians/civil servants and citizens. Norms of taking responsibility in relation to the environment and society are studied in this paper in relation to these different roles.   The second question is whether a discursive change in the material can be found. One case of discursive change can be found which is related to the role of a business. This discursive change implies that the scope of taking responsibility is slightly moved towards a norm that opens for a possibility of taking moral responsibility.   Thirdly, the different norms are discussed in relation to different functions of education (Biesta 2008 &amp; Säfström 2005) and Education for Sustainable Development (ESD). An argument is that a subjectifying function of education is vital for en education that wants to make change, which is assumed as a central component of ESD.   One argument, as a result of this study, is that a “window of opportunity” can be found when using this method of discourse analysis to discover the scope of different norms for different roles to take responsibility for environment and society.

<p>In this thesis, two applications of dimensional deconstruction are studied. The first application is a model for neutrino oscillations in the presence of a large decon- structed extra dimension. In the second application, Kaluza{Klein dark matter from a latticized universal extra dimension is studied. The goal of these projects have been twofold. First, to see whether it is possible to reproduce the relevant features of the higher-dimensional continuum theory, and second, to examine the effect of the latticization in experiments. In addition, an introduction to the the- ory of dimensional deconstruction as well as to the theory of continuous extra dimensions is given. Furthermore, the various higher-dimensional models, such as Arkani-Hamed{Dvali{Dimopolous (ADD) models and models with universal extra dimensions, that have been intensively studied in recent years, are discussed.</p>

Si le rapport entre Derrida et Bergson n’a pas fait l’objet de nombreuses études, les commentaires existants témoignent à peu près tous d’une vision commune : entre les deux philosophes, les divergences peuvent être atténuées, voire dissoutes, par la considération de convergences plus fondamentales. Les pages qui suivent seront l’occasion pour nous de faire contrepoids à cette vulgate interprétative. Sans nier l’existence de points de contact entre Derrida et Bergson, nous voudrions en effet montrer qu’un important désaccord subsiste entre eux au sujet de la possibilité de l’intuition. Alors que Derrida met en cause les doctrines intuitionnistes, Bergson érige l’intuition en méthode philosophique. Le présent mémoire prendra pour fil conducteur les motifs de cette discorde. Réduit à sa plus simple expression, l’objectif que nous y poursuivrons sera de montrer que les pensées bergsonienne et derridienne, lorsque mises en dialogue, révèlent un désaccord partiel qui permet de réfléchir de façon féconde sur la possibilité de l’intuition. Pour être plus exact, nous caresserons ici une triple ambition : i/ cerner étroitement l’objet du litige entre Derrida et Bergson, trop peu souligné par les commentateurs, et dont nous montrons qu’il s’articule à une entente partielle ; ii/ tirer au clair les diverses raisons qui amènent l’un à s’en prendre à l’intuition, l’autre à embrasser la méthode intuitive ; iii/ établir que certains arguments de Bergson, bien qu’ils connaissent un regain d’intérêt depuis quelques années, paraissent lacunaires lorsqu’on les confronte à différentes objections. / Although studies of the relation between Derrida and Bergson are few and far between, they nearly all share a common vision: that of attenuating – or even altogether eliminating – the divisions between the two philosophers’ thought, by considering their more fundamental convergences. The following pages will allow us to counterbalance this common interpretation. Without denying the points that Derrida and Bergson do have in common, we will show an important divergence in opinion between the two on the idea that intuition is possible and founded. While Derrida lays doubt on intuitionist doctrine, Bergson establishes intuition as a philosophical method. This thesis examines the motives behind this divergence. Put simply, a comparison of Derridian and Bergsonian thought reveals a partial disagreement that enables fruitful reflection about whether or not intuition is possible. More precisely, we pursue three objectives here: i/ to clearly identify the scope of the disagreement between Derrida and Bergson, often overlooked by previous commentaries, showing that it includes a partial agreement; ii/ to clarify the diverse reasons leading Derrida to deny the very existence of intuition while Bergson embraces intuition as a philosophical method; and iii/ to show that certain Bergsonian arguments, although enjoying a resurge in interest in recent years, appear unable to stand up to several different objections.

Les nanosciences et les nanotechnologies (NST) s’inscrivent dans un champ technoscientifique, le nanomonde, qui a pour socle l’hybridation autant conceptuelle que pratique entre le domaine de la nature et celui de la technique. Dans ce mémoire nous nous intéressons au basculement de la distinction entre le naturel et l’artificiel qui s’ensuit. Un retour socio-historique sur la construction du dualisme nature/artifice propre aux sociétés modernes nous aide alors à saisir les enjeux socio-culturels impliqués dans sa remise en question. La déconstruction, à travers la méthode d’analyse de discours, d’entretiens réalisés avec les principaux chercheurs en NST au Québec illustre empiriquement, tout en le systématisant, le double processus d’artificialisation de la nature et de naturalisation de la technique, pointé théoriquement comme caractéristique de la remise en cause de la distinction entre nature et artifice qu’opère le nanomonde. Nous suggérons que l’artificialisation de la nature et la naturalisation de la technique, loin d’être contradictoires, constituent des éléments d’une dynamique synergique dont le résultat est une désontologisation de la nature comme catégorie de la pensée et une déqualification du monde qui distingue l’activité humaine. / Nanosciences and nanotechnologies (NST) are part of a technoscientific field, the nanoworld, which is founded on a theoretical and practical hybridization between nature and technique. In this master thesis we are interested in the blurring of the distinction between the natural and the artificial that so follows. From a socio-historical perspective of the construction of the dualism nature/artefact typical of modern societies, we try to apprehend the socio-cultural stakes that might result from its reversal. Through discourse analysis of interviews conducted with the main researchers in NST in Quebec, we illustrate empirically, and systematize, the double process of artificialisation of nature and naturalization of technique, which is theoretically pointed out as characteristic of the blur of the distinction between nature and technique carried out in the nanoworld. We suggest that the two terms, artificialisation of nature and naturalization of technique, far from being contradictory, rather constitute elements of a synergetic dynamics that leads to a de-ontologisation of nature as a category of thought and a disqualification of the domain that distinguishes human activity. / Conseil de Recherches en sciences humaines du Canada

La rencontre tant attendue entre Hans-Georg Gadamer et Jacques Derrida a finalement eu lieu au Goethe-Institut de Paris en 1981. Le dialogue espéré entre l'herméneutique et la déconstruction s'y est cependant à peine engagé. Selon la plupart des commentateurs, la conférence qu'y a prononcée Derrida n'était d'ailleurs même pas liée à la rencontre. Nous ne partageons pas cette opinion. Derrida a choisi de critiquer l'interprétation heideggérienne de Nietzsche, alors que Gadamer venait de faire un plaidoyer inconditionnel en sa faveur. De plus, la structure axiomatique de l'unité et de la totalité que Derrida met en question dans sa conférence est la même que celle qu'il a ailleurs attribuée à l'herméneutique. En mettant en doute la primauté de cette structure, il s'en prenait donc aux fondements de l'herméneutique telle qu'il la concevait. Enfin, sa conférence a laissé entrevoir une conception de l'interprétation dont l'absence d'horizon de vérité exclut l'herméneutique. / The long-awaited encounter between Hans-Georg Gadamer and Jacques Derrida finally took place in Paris' Goethe-Institut in 1981. However, the expectations of a dialogue between hermeneutics and deconstruction were hardly fulfilled. Most commentators even agree that the conference Derrida read on this occasion had nothing to do with the actual encounter. We disagree with this assessment. Gadamer had already openly and unconditionally endorsed Heidegger's interpretation of Nietzsche and Derrida chose this occasion to criticize it. Moreover, he called into question the same axiomatic structure of unity and totality that he had elsewhere presented as hermeneutics' own. By questioning this structure, he was attempting to dismantle the core of what hermeneutics was to him. Finally, his conference provided a glimpse into an interpretative approach that completely excludes the truth-centered interpretation of hermeneutics.