O presente trabalho visa elucidar a questão da emancipação enquanto um problema fundamental do pensamento marxiano, e, que, além de contribuir significativamente para o temário político em uma perspectiva filosófica, apresenta-se como um marco no percurso de construção da filosofia de Karl Heinrich Marx, porque evidencia a ruptura e superação com os pensadores predecessores, em especial com o filósofo alemão Friedrich Hegel. A pesquisa será alicerçada em uma metodologia analítica do referencial bibliográfico de Marx e da tradição marxista, a fim de averiguar o arcabouço teórico da concepção do Estado hegeliano, síntese do Estado Moderno burguês, para esclarecer, em um segundo momento, a crítica de Marx acerca do Estado idealista e para compreender a natureza e função do Estado marxiano, e, assim, chegar à discussão sobre a emancipação política e humana. A partir deste percurso, objetiva-se tornar claro como a questão da natureza do Estado e suas relações políticas constituem-se elementos essenciais para o problema da emancipação. É importante retomar a discussão acerca da emancipação humana e suas relações à luz do debate filosófico, para averiguar se ainda é possível realiza-la tal como defendera Marx. A pergunta problema que orienta a pesquisa visa esclarecer: se é possível a emancipação humana dentro da ordem de regimento do sistema capitalista? A hipótese é a de que não haja possibilidade de o homem obter a sua emancipação no sistema vigente, porém a resposta a esta questão só será possível mediante a finalização da pesquisa. O método que orientará a pesquisa é o materialismo histórico dialético marxiano e a investigação centra-se na área de filosofia política. / This work aims to elucidate the issue of emancipation as a fundamental problem of Marxian thought, and which, in addition to contributing significantly to the political agenda from a philosophical perspective, presents itself as a milestone in the construction of the philosophy of Karl Heinrich Marx, because it shows the rupture and overcoming with the predecessor thinkers, especially with the German philosopher Friedrich Hegel. The research will be based on an analytical methodology of the bibliographical reference of Marx and the Marxist tradition, in order to ascertain the theoretical framework of the conception of the Hegelian State, synthesis of the bourgeois Modern State, to clarify, in a second moment, the criticism of Marx about of the idealistic state and to understand the nature and function of the Marxian state, and thus to arrive at the discussion on political and human emancipation. From this trajectory, it aims to make clear how the question of the nature of the State and its political relations constitute essential elements for the problem of emancipation. It is important to retake the discussion about human emancipation and its relations in the light of philosophical debate, to see if it is still possible to realize it as Marx had argued. The problem question that guides the research aims to clarify: if it is possible the human emancipation within the order of regiment of the capitalist system? The hypothesis is that there is no possibility for man to obtain his emancipation in the current system, but the answer to this question will only be possible upon completion of the research. The method that will guide research is Marxian dialectical historical materialism and research focuses on the area of political philosophy. / Dissertação (Mestrado)

Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalité. / Since its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city.

Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalité. / Since its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city.

In some of the most established and supposedly immutable liberal democracies, diverse social groups are losing con fi dence not only in established democratic institutions, but in the idea of liberal representative democracy itself. Meanwhile, an illiberal and anti-egalitarian transformation of democracy evolves at an apparently unstoppable pace. This democratic fatigue syndrome , the present article suggests, is qualitatively di ff erent from the crises of Democracy which have been debated for some considerable time. Focusing on mature democracies underpinned by the ideational tradition of European Enlightenment, the article theorizes this Syndrome and the striking transformation of democracy in terms of a dialectic process in which the very norm that once gave birth to the democratic project - the modernist idea of the autonomous subject - metamorphoses into its gravedigger, or at least into the driver of its radical reformulation. The article further develops aspects of my existing work on second-order emancipation and simulative democracy . Taking a theoretical rather than empirical approach, it aims to provide a conceptual framework for more empirically oriented analyses of changing forms of political articulation and participation.

Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalité. / Since its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city.

Made available in DSpace on 2017-07-21T20:31:30Z (GMT). No. of bitstreams: 1 Aldimara Catarina.pdf: 2713782 bytes, checksum: 99dc28ba3af43cc3da210004dcf9cc06 (MD5) Previous issue date: 2016-03-04 / This paper presents a kind of studies about the students’ councils which actuate inside the state schools from Ponta Grossa, located in the suburb areas. The aim of this research was to analyse these students’ coucils’ limits and possibilities, as they are collegiate instances which represent the schools, for the emancipation process of the communities they are in. The question that has led this research is: How can a students’ council contribute for the emancipation process in this current capitalist society? The object of the research is composed by six students’ councils which actuate in High Schools located in the suburbs and the specific goals which have led all the reflections are: a) Contextualizing the students’ movements which preceded the students’ councils; b) Identifying the goals, being explicit or not, which direct the activities and projects developed by the students’ councils; c) Making the conceptions explicit, the ones that lead the organization of the school performing inside students’ councils from the investigated reality. For the data collection, some semi-structured interviews were used, all answered by students who are the students’ councils’ presidents, selected for the research. Papers like councils’ proceedings and Handbooks and Primers written by SEED-PR and “Instituto Sou da Paz” were also analyzed. The interviews were transcripted, analyzed and classified, considering: the autonomy of the students, who actuate along the councils, the projects which are developed by these councils, the electoral process, the policy emancipation and the human emancipation. As theorist support, the Historical and Dialectical Materialism was used, counting on some authors contribution like: Poermer (1979), Gramsci (1978, 2004), Mandel (1979), Marx (2001, 2010), Tonet (2005, 2010), Sanfelice (1986, 2008), that helped on the dialogues establishment with all the theorist referential and also for the comprehension on how the students movements have configured themselves up to the current structure of the students’ councils. The results from this research show that the policy orientation expressed on the Handbooks and the Primers written by SEED-PR and by “Instituto Sou da Paz” reflects on the projects and activities developed by the councils. It was also possible to note that the manager team gives limits to the students’ participation along the councils, contributing, this way, to inhibit a committed students’ performing when looking for liberating goals. Therefore, this research gives the conclusion the students’ councils which were studied don’t contribute for the emancipation process and that the practice for the policy emancipation is presented in a weak way. / de ensino da cidade de Ponta Grossa, situadas em regiões de periferias. O objetivo da pesquisa foi analisar os limites e as possibilidades desses grêmios estudantis, enquanto instância colegiada de representação discente, para o processo de emancipação nas comunidades em que se inerem. A questão que norteou a pesquisa foi: Em que medida o grêmio estudantil pode contribuir para o processo de emancipação na atual sociedade capitalista? O objeto da pesquisa é composto por seis grêmios estudantis que atuam em escolas de Ensino Médio nas periferias e os objetivos específicos que nortearam as reflexões foram: a) Contextualizar os movimentos estudantis brasileiros que antecederam os grêmios estudantis; b) Identificar os objetivos, explícitos ou não, que orientam as atividades e projetos desenvolvidos pelos grêmios estudantis; c) Explicitar as concepções que norteiam a organização da atuação discente em grêmios estudantis das realidades pesquisadas. Para a coleta de dados foram utilizadas entrevistas semiestruturadas com os alunos que presidem os grêmios estudantis selecionados para a pesquisa, também foram analisados documentos como as atas dos grêmios e os Manuais e cartilhas de autoria da SEED-PR e do Instituto Sou da Paz. As entrevistas foram transcritas, analisadas e categorizadas, considerando: a autonomia dos alunos que atuam junto aos grêmios, os projetos desenvolvidos pelas agremiações, o processo eleitoral, a emancipação política e a emancipação humana. Como aporte teórico foi utilizado o Materialismo Histórico e Dialético, com a contribuição de autores como: Poermer (1979), Gramsci (1978, 2001), Mandel (1979), Marx (2001, 2010), Tonet (2005, 2010), Sanfelice (1986, 2008), os quais auxiliaram tanto para o estabelecimento do diálogo com o referencial teórico como para o entendimento de como se configurou o movimento estudantil até se chegar a estrutura atual dos grêmios estudantis. Os resultados da pesquisa evidenciam que os direcionamentos políticos expressos nos Manuais e cartilhas de produção da SEED, PR e do Instituto Sou da Paz, se refletem nos projetos e atividades desenvolvidas pelas agremiações. Também foi possível perceber que a equipe gestora limita e cerceia a participação dos alunos junto aos grêmios estudantis, contribuindo, dessa forma para inibir uma atuação estudantil comprometida por objetivos emancipadores. A pesquisa concluiu portanto, que os grêmios estudantis pesquisados não contribuem para o processo de emancipação e que o exercício da emancipação política é apresentado de forma fragilizada.

L’objet de notre recherche vise à identifier les chemins de l’émancipation individuelle desdescendantes sportives de migrants maghrébins habitantes de quartier populaire.Parler d’émancipation féminine dans un contexte d’héritage migratoire arabo-musulman suscite unrisque de lecture du processus au travers de catégories sociales ethnocentrées. Le premier travail a doncconsisté en une déconstruction des catégories sociales dominantes puis en une reconstruction de catégoriesd’intelligibilité du social afin de dépasser l’illusion de la relégation collective cumulée - sexuée, culturelle etsociale - des descendantes de migrants maghrébins et l’impasse pratique de l’injonction paradoxale de« fidélité versus rupture » vis-à-vis du système anthropologique arabo-musulman. Dès lors, notre lecturecompréhensive de l’engagement, minoritaire et innovant, des descendantes dans un loisir sportif, en tantqu’espace de tradition masculine impliquant particulièrement le corps, a permis d’appréhender les moteurs etmodalités d’une individualisation qui ne traduit pas une simple contestation pratique d’une tradition héritée.Cheminer vers la recherche des conditions de possibilité de leur expérience de loisir sportif et desimplications pratiques de cet engagement sur leur repositionnement dans divers rapports sociaux a exigé demobiliser une démarche de terrain enracinée. A l’issue d’une enquête quantitative basée sur un repéragepatronymique de la représentation des descendantes dans l’offre de loisir territorialisée d’un quartier bisontin,54 éclairages qualitatifs ont permis de recueillir la matière de cette recherche au fur et à mesure de 6 moisd’observation participante des loisirs sportifs sur le quartier.Nous avons constaté que les processus familiaux de transmissions mémorielles et culturelles –références sexuées et religieuses – sont les vecteurs d’une dynamique des générations source de changementsnégociés entre la génération des migrants et celle des descendants. Fonction des vécus pré et post-migratoires,ils conditionnent la définition de statuts féminins et masculins qui stimulent différentiellement tant la doubleinscription familiale et sociale que l’engagement dans des espaces et des pratiques renouvelés, dont le sport.Le statut du transmetteur, le genre de l’héritier, sa place dans la fratrie, la structuration de celle-ci définissentles conditions individualisées de transmission, mais aussi de réception, de ce fond commun familial. Dans unsystème d’échanges généralisés, les matrices de l’expérience, territoriale et scolaire, représentent alors uncontexte global de validation ou d’invalidation des stratégies éducatives parentales et définissent les conditionsde leur inflexion ou réorientation progressive. L’ensemble de ces transmissions et variables conduisent à desunivers des possibles sportifs fragmentés chez les descendantes de l’immigration maghrébine.Les implications de cet engagement en termes d’émancipation « en tant que descendantes del’immigration maghrébine dans un quartier populaire » ont alors été appréhendées du point de vue de leursexpériences, donc de ce qu’elles font et de ce qu’elles sont quand elles disent qu’elles sont émancipées. Lesbricolages situés ambivalents mis en place traduisent leur identification optionnelle fonction de la désignationincluse dans l’interaction, le moment et l’espace. Ils leur permettent de concilier leurs aspirations et référencescontradictoires, ainsi que les contraintes qui en découlent, et de re-prendre place simultanément dans lafiliation et la société au travers de processus pluriels d’autonomisation, d’individualisation, de distinction oud’autodétermination destinés à refuser les assignations. / The aim of our study was to identify the forms that individual emancipation takes for the women froma disadvantaged neighborhood in a French city who are involved in sports and are the descendants of NorthAfrican immigrants.We are well aware that a study of female emancipation within the context of Arab-Muslimimmigration could run the risk of being ethnocentrically biased. To avoid this, our first task involved adeconstruction of the dominant social categories, followed by a reconstruction of scientifically-based socialcategories in order to break out of both the current collective gender, cultural and social exclusion of thefemale descendants of North African immigrants and of the impasse presented by the dictate of "loyalty orrupture" which exists in the Arab-Muslim anthropological system. Our comprehensive study of thecommitments, which are few in number and innovative, of the female descendants who participate in arecreational sport that involves the body and which is usually reserved for males, provides the drivers andconditions of an individualization that is not simply rebellion against an inherited tradition.In order to research the conditions under which the women experienced recreational sports and thepractical implications that this commitment had on their repositioning in social relationships, we usedgrounded theory methodology. We used patronymic tracking in a quantitative survey to obtain the percentageof female descendants participating in recreational sport offered in a neighborhood of Besançon, France, andthen we carried out 54 qualitative interviews. The research material was collected over a 6-month period ofon-site observation of recreational sports activities.We found that family processes of memory and cultural transmissions (gender and religiousreferences) are drivers of a generational dynamic: sources of changes negotiated between the generation ofimmigrants and that of the descendants. Based on pre-and post-immigration experiences, these processesdetermine the definition of female and male status, which stimulates in different ways family and socialpositions, as well as a new type of involvement with space and the new practices that accompany participationin sport. The status of the transmitter, the gender of the inheritor, her place among siblings, and thestructuration of her place define not only the individualized conditions of transmission, but also the conditionsof their reception into the common family background. In a generalized system of exchange, the matrices ofexperience (neighborhood and school environs) are representative of the over-all context of validation orinvalidation of parental educational strategies and define the conditions either for their acceptance or for theirgradual reorientation. All these types of transmissions and variables produce sport experiences that are variedand different for female descendants of North African immigrants. .The implications of this commitment to emancipation by the female descendants of North Africanimmigrants in a disadvantaged neighborhood are demonstrated in our study in terms of their experiences, i.e.,in what they do and what they are when they say they are emancipated. The resulting assemblage of varyingopposing and similar elements reflects their optional identification based on interactions, a particular time, andspace. It enables these women to reconcile their conflicting aspirations and references, and the resultingconstraints, and at the same time to take a new place in filiation and society via the multi-leveled process ofself-determination, individualization, distinguishing themselves from other women, and self-empowerment.

Cette recherche s'intéresse au rapport à la formation des jeunes accueillis en Institut Médico-Educatif (IME), c'est à dire des jeunes de 14 à 20 ans avec déficience intellectuelle légère ou moyenne, associée ou non à des troubles (psychiques, comportement). Depuis une quinzaine d'années, le champ de la formation à l'endroit de ce public avec handicap intellectuel n'a cessé d'évoluer vers un processus de reconnaissance des compétences du sujet en formation. En appui sur les travaux de Fabre, nous situons ce champ de la formation dans le paradigme d'une "éducation problématique" où les solutions traditionnelles collectives ne suffisent plus à répondre aux enjeux actuels sur le plan formatif concernant ce public. Dans ce contexte problématique, il convient donc de s'intéresser particulièrement à l'expérience des personnes. Nous avons analysé cette dimension d'expérience à travers une entrée par les valeurs que les jeunes accueillis en IME construisent dans leur parcours de formation au sein de cet établissement spécialisé. Deux instruments ont été précisément examinés : le stage (réalisé par les jeunes à l'extérieur de l'IME dans le cadre de leur projet d'insertion socioprofessionnelle) et son corollaire, le tutorat de stage. Une étude exploratoire par entretiens semi-directifs avec vingt jeunes de l'IME a permis de dégager deux types de valeurs pouvant apparaître contradictoires et émanant de leurs représentations : un premier type, qui se rapproche fortement d'une vision comportementaliste du stage et un second type, dans lequel se dégage une réelle envie d'apprendre en stage dans le discours. Pour approfondir ces premiers indicateurs émergents de notre enquête exploratoire, une enquête longitudinale a été conduite à partir d'observations filmées concernant deux jeunes de l'IME suivis pendant plus d'un an dans les différents stages qu'ils ont l'occasion de faire en fonction des objectifs de leur projet individualisé d'accompagnement. Dewey et Bachelard, deux philosophes de la formation attachés au traitement des problèmes, ont été nos deux piliers théoriques en ce qu'ils apportent des grilles d'analyse des valeurs qui se construisent dans les situations vécues. Une entrée historique nous a également permis de montrer que les conduites adoptées par les jeunes en stage sont à mettre en perspective avec la façon dont se sont construits, en tant que disciplines, la formation, l’alternance, la pédagogie, le handicap intellectuel, au gré d'avancées et de lenteurs. Les résultats de l'enquête longitudinale ont confirmé ceux de l'enquête exploratoire. Ils montrent que les jeunes de l'IME sont confrontés dans leur stage à des enjeux qui s'inscrivent dans des conduites comportementalistes dominantes, avec parfois des possibilités de rupture qui s'orientent vers un accès à une dimension plus rationnelle de la formation. Les conditions de cette rupture associée à un apprendre en stage sont liées au niveau de capacité intellectuelle de la personne. Plus ce niveau est efficient, plus l'accès à des instants d'apprendre en stage est ouvert. Nos résultats invitent à se pencher particulièrement sur la question de l'émancipation du sujet en formation dans un IME, et ouvre sur la dimension d'accompagnement pédagogique nécessaire au développement de l'émancipation. / This search is interested in the report to the training of the young people from 14 to 20 years old welcomed in Medical educational institute (IME), that is the young people with light intellectual deficiency, or averages partner or not in disorders (psychic, behavior). Since about fifteen years, the field of the training towards this public with intellectual handicap did not stop evolving towards a process of gratitude of the skills of the subject in training. In support on the works of Fabre, we place this field of the training in paradigm of a "problematic education" where the collective traditional solutions are not any more enough to answer the current stakes on the formative plan concerning this public. In this problematic context, thus it is advisable to be particularly interested in the experience of the people. We analyzed this dimension of experience through an entrance by the values which the young people welcomed in IME build in their route of training within this specialized establishment. Two instruments were exactly examined : the internship (realized by the young people outside of the IME within the framework of their project of social and occupational insertion) and its corollary, the tutelage of internship. An exploratory study by semi-directive conversations with twenty young people of the IME allowed to clear two valuable types who can seem contradictory and emanating from their representations : a first type who gets closer strongly to a behaviouristic vision of the internship and the second typifies in whom gets free a real desire to learn in internship in the speech. To deepen these first emergent indicators of our exploratory survey , a longitudinal survey was led from filmed observations concerning two young people of the IME followed during more than year in the various internships than they have the opportunity to make according to the objectives of their individualized project of support. Dewey and Bachelard, two philosophers of the training attached to the treatment of the problems, were our two theoretical pillars in what they bring railings of analysis of the values which build themselves in the real-life situations. A historic entrance also allowed us to show that the conducts adopted by the young people in internship are to be put in perspective with the way built themselves, as disciplines, the training, the alternation, the pedagogy, the intellectual handicap, according to advances and to slowness. Outcomes of the investigation Longitudinal confirmed those of the exploratory survey. They show that the young people of the IME are confronted in their internship with stakes which join dominant behaviouristic conducts, with sometimes possibilities of break which turn to an access to a more rational dimension of the training. The conditions of this break associated with one learn in internship are bound at the level of intellectual capacity of the person. The more this level is efficient, the more the access at the moments to learn in internship is opened. Our results invite to deal with particularly the question of the emancipation of the subject in training in an IME and opens on the dimension of educational support necessary for the development of the emancipation.

La légende de la fondation de Prague par la prophétesse Libuše et, à sa mort, de la rébellion des femmes de Bohême contre l’autorité masculine au cours d’une sanglante « guerre des filles » a subi dans la première moitié du XIXe siècle, au moment de la redécouverte des mythes fondateurs dans les pays d’Europe centrale, un processus de réécritures en langues tchèque et allemande, visant à assigner à ces personnages féminins leur place dans l’œuvre de construction nationale. La réception différenciée des légendes de la fondatrice et des amazones dans les littératures du romantisme et du Biedermeier définit ainsi la configuration des rapports entre les problématiques du genre et celles de l’émancipation nationale dans la période qui s’étend des guerres napoléoniennes au printemps des peuples de 1848. La circulation de ces motifs entre plusieurs traditions littéraires détermine différents types de féminité selon la culture nationale de l’écrivain et selon l’usage interne ou externe qui en est fait dans la construction des nations européennes : à travers le romantisme, le personnage de l’amazone devient emblématique de la Bohême à l’étranger, tandis que Libuše s’impose comme un symbole national dans la société tchèque évoluant sous le régime de Metternich d’après le Congrès de Vienne. A son tour, cette typologie de la féminité qui naît de la détermination politique de la représentation littéraire permet de saisir les enjeux particuliers de l’émancipation des femmes dans le contexte d’une redéfinition générale des formes étatiques et des appartenances linguistiques et ethniques. / The legend of the Founding of Prague by prophetess Libuše and, at her death, of the rebellion of Bohemian women against masculine authority in a bloody „Maidens‘ War“, underwent in the first half of the 19th century, when the founding myths of Central European countries were being rediscovered, a process of rewriting in the Czech and German languages, the aim of which was to grant these feminine characters their own place in the act of nation-building. The differentiated reception of the legends concerning the Foundress and the Bohemian amazons in the literatures of the Romantic and the Biedermeier periods thus defines how the issues of gender and national emancipation are being shaped in the era that stretches from the Napoleonic Wars to the 1848 Springtime of the Peoples. The circulation of these motifs in distinct literary traditions determines different types of femininity, depending on the writer’s national culture and on the use of that culture, either internal or external, that is being made in the building of European nations; with Romanticism, the character of the amazon becomes an emblem of Bohemia abroad, while Libuše establishes herself as a national symbol in the Czech society of the post-Congress of Vienna Metternichian regime. This typology of femininity, born from the political determination of literary representations, enables us in its turn to grasp the specific issues of women’s emancipation in the context of a general redefinition of state structures and linguistic, as well as ethnic, affiliations.

Cette recherche porte sur la réappropriation managériale des thématiques d’émancipation dans les organisations contemporaines. La thèse s’intéresse particulièrement à deux cas d’entreprises dites « libérées », supposées illustrer les succès économiques et humanistes d’une mise en discussion du travail (la « libération » de la parole) et d’une suspension de l’autorité hiérarchique (la « libération » des structures). La thèse interroge les effets de ces dispositifs et de ces pratiques pour les membres de l’organisation, au plan individuel et collectif. La thèse mobilise une double grille théorique, associant la théorie habermassienne de l’agir communicationnel – afin d’évaluer les potentialités de « décolonisation » du monde vécu des employés ; à une perspective psychanalytique d’inspiration lacanienne – afin d’analyser les dynamiques psychiques liées à la suspension de l’autorité hiérarchique et à l’instauration d’espaces de discussion sensés « libérer » la parole. La thèse contribue aux débats existants sur la participation des salariés, dans les contextes contemporains où un tournant plus clairement « post-autoritaire » est affirmé. Nous mettons en avant des pré-requis au maintien d’une parole ouverte et respectueuse des sujets, en tant qu’acteurs rationnels, et en tant que sujets « divisés » et désirants. La thèse s’inscrit également dans le prolongement des études critiques du management : nous explorons les côtés sombres de cette rhétorique émancipatrice du management contemporain. / This research tackles the issue of a reappropriation of emancipatory themes in contemporary management. The thesis is focused on two cases of so-called « liberated » companies, which are supposed to illustrate the economic and humanistic successes that result from opening up discussion of working and organizing issues (« liberating speech ») and from breaking from authoritarian and hierarchical relations (« liberating structures »). The thesis questions the effects of such dispositives and practices of organizational members, at the individual and collective levels. In doing so, the thesis draws from two distinct theoretical frames: the communicational theory of Jürgen Habermas; and the organizational psychoanalysis, specifically in reference to the thought of Jacques Lacan. The thesis contributes to the existing debates over employee participation, in contemporary contexts in which a « post-authoritarian » turn in more clearly affirmed. We put forward some prerequisites to sustaining open speech that makes room for the subject, as rational actor as well as « divided » subject whose inconscious desire should be respected. The thesis also falls in with Critical Management Studies, as we explore the darker sides of emancipatory ideologies in contemporary management.