Made available in DSpace on 2016-03-15T19:34:41Z (GMT). No. of bitstreams: 1 Alessandra Devulsky da Silva.pdf: 725604 bytes, checksum: bf9ef461b55fcad446213e6cb34b6f18 (MD5) Previous issue date: 2008-08-27 / Appealing to Louis Althuuser, french philosopher and teacher at the "École Normale Supérieure", we find an analysis of the marxist s theory and its relation with the law and the State s figure. With the approach in to the marxists traditions, searching for the real influences that deeply marked Marx, Althusser will find more in Feuerbach than in Hegel his raises, because the basic structures of the Hegelian and Marxist dialectic are essentially different. If by a side, the Hegel's idealist philosophy see the world as the realization of Absolute Spirit, at the Marxist analysis the economic base and superstructure (political and ideological practice) form a complex social whole, where the economic structure is determinant in the last instance. Althusser´s view of science and ideology was created in his rereading of the classic Marxian texts, wich inspired him to proclaim a epistemological break between the earlier (pre-1845) and mature writings of Marx. The inclusion of the law and another support s institutions in the superstructure guide a possible law s theory, based in a society wich reflects a historical process without a subject. / Recorrendo a Louis Althusser, filósofo francês e professor na Escola Normal Superior, encontramos uma análise da teoria marxiana e de sua relação com o direito e a figura do Estado. Aproximando-se das tradições marxistas, numa procura pelas reais influências que marcaram Marx, Althusser encontrará mais em Feuerbach do que em Hegel suas raízes, porquanto as estruturas básicas da dialética hegeliana e da dialética marxiana são absolutamente diferentes. Se por um lado, a filosofia de Hegel enxerga o mundo como uma realização do Espírito Absoluto, na análise marxista a base econômica e a superestrutura (práticas políticas e ideológicas) formam um todo social complexo, onde a estrutura econômica é determinante em última instância. A visão althusseriana da ciência e da ideologia foi criada numa releitura dos textos marxianos clássicos, os quais o inspiraram a proclamar o corte epistemológico entre os escritos anteriores a 1845 e os da maturidade. A inclusão do direito e de outras instituições de manutenção na superestrutura guiam uma possível teoria do direito, baseada numa sociedade que reflete um processo histórico sem sujeito.

Black theology and apartheid theology are theologies making use of an epitheton. The use to which the epitheton is put in these theologies is of crucial importance, that is, they are couplet theologies being used in a subjective genitive fashion. The question is whether the couplet becomes a theology of/concerning the epitheton or is it used in an objective genitive fashion. When the epitheton is used in the objective genitive sense it of necessity has to generate an epistemological break in order to distinguish it from orthodox theology. This in turn necessitates a conscientisation of a contextually predicated theology The theology becomes reductive. In this way an epitheton theology forming part of a couplet becomes attenuated and diverges from orthodox theology in the construction of its theology. This can lead to the espousal of heretical teachings. Conclusion: The conclusion arrived at is the objective genitive sense, that an epitheton theology, in for the purpose of advancing a particular secular base or pseudo-theological base for Christian society, once it has gained a life of its own, will lead to heresy unless erroneous or sinful teachings are confessed and repented of. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Black theology and apartheid theology are theologies making use of an epitheton. The use to which the epitheton is put in these theologies is of crucial importance, that is, they are couplet theologies being used in a subjective genitive fashion. The question is whether the couplet becomes a theology of/concerning the epitheton or is it used in an objective genitive fashion. When the epitheton is used in the objective genitive sense it of necessity has to generate an epistemological break in order to distinguish it from orthodox theology. This in turn necessitates a conscientisation of a contextually predicated theology The theology becomes reductive. In this way an epitheton theology forming part of a couplet becomes attenuated and diverges from orthodox theology in the construction of its theology. This can lead to the espousal of heretical teachings. Conclusion: The conclusion arrived at is the objective genitive sense, that an epitheton theology, in for the purpose of advancing a particular secular base or pseudo-theological base for Christian society, once it has gained a life of its own, will lead to heresy unless erroneous or sinful teachings are confessed and repented of. / Philosophy, Practical and Systematic Theology / D. Th. (Systematic Theology)

Over the past twenty years, the idea that planning and development practices should be ‘sustainable’ has become a key tenet of discourses characterising the field of planning and development. As part of the agenda to balance and integrate economic, environmental and social interests, democratic participatory governance arrangements are frequently purported to be necessary to achieve ‘sustainable development’ at both local and global levels. Despite the theoretical disjuncture between ideas of democratic civic participation, on the one hand, and civic participation as a means to achieve pre-determined sustainability goals on the other, notions of civic participation for sustainability have become integral features of sustainable development discourses. Underpinned by a conceptual and methodological intent to perform an epistemological ‘break’ with notions of civic participation for sustainability, this thesis explicates how citizens are enrolled in the sustainable development agenda in the discourse of policy. More specifically, it examines how assumptions about civic participation in sustainable development policy discourses operate, and unpacks some discursive strategies through which policy language ‘enrols’ citizens in the same set of assumptions around their normative requirement for participation in sustainable development. Focussing in on a case study sustainable development policy document – a draft regional plan representing a case of ‘enrolling the citizen in sustainability’ - it employs three sociological perspectives/methods that progressively highlight some of the ways that the policy language enjoins citizens as active participants in ‘sustainable’ regional planning. As a thesis-by-publication, the application of each perspective/method is reported in the form of an article prepared for publication in an academic journal. In a departure from common-sense understandings of civic participation for sustainability, the first article examines the governmentality of sustainable development policy. Specifically, this article explores how civic community – particularly community rights and responsibilities – are deployed in the policy discourse as techniques of government that shape and regulate the conduct of subjects. In this respect, rather than seeing civic community as a specific ‘thing’ and participation as corresponding to particular types of ‘activities’, this paper demonstrates how notions of civic participation are constructed and mobilised in the language of sustainable development policy in ways that facilitate government ‘at a distance’. The second article begs another kind of question of the policy – one concerned more specifically with how the everyday practices of subjects become aligned with the principles of sustainable development. This paper, therefore, investigates the role of pedagogy in establishing governance relations in which citizens are called to participate as part of the problematic of sustainability. The analysis suggests that viewing the case study policy in terms of relationships of informal pedagogy provided insights into the positioning of the citizen as an ‘acquirer’ of sustainability principles. In this instance, the pedagogic values of the text provide for low levels of discretion in how citizens could position themselves in the moral order of the discourse. This results in a strong injunction for citizens to subscribe to sustainability principles in a participatory spirit coupled with the requirement for citizens to delegate to the experts to carry out these principles. The third article represents a further breakdown of the ways in which citizens become enrolled in ‘sustainable’ regional planning within the language of the case study policy. Applying an ethnomethodological perspective, specifically Membership Categorization Analysis, this article examines the way ‘the citizen’ and ‘civic values and obligations’ are produced in the interactional context of the text. This study shows how the generation of a substantive moral order that ties the citizen to sustainable values and obligations with respect to the region, is underpinned by a normative morality associated with the production of orderliness in ‘text-in-interaction’. As such, it demonstrates how the production and positioning of ‘the citizen’ in relation to the institutional authors of the policy, and the region more generally, are practical accomplishments that orient the reader to identify him/herself as a ‘citizen’ and embrace the ‘civic values and obligations’ to which he/she is bound. Together, the different conceptual and methodological approaches applied in the thesis provide a more holistic picture of the different ways in which citizens are discursively enrolled in the sustainability agenda. At the substantive level, each analysis reveals a different dimension of how the active citizen is mobilised as a responsible agent for sustainable development. In this respect, civic participation for sustainability is actualised and reproduced through the realms of language, not necessarily through applied occasions of civic participation in the ‘taken-for-granted’ sense. Furthermore, at the conceptual and methodological level, the thesis makes a significant contribution to sociological inquiry into relationships of governance. Rather than residing within the boundaries of a specific sociological perspective, it shows how different approaches that would traditionally be applied in a mutually exclusive manner, can complement each other to advance understanding of how governance discourses operate. In this respect, it provides a rigorous conceptual and methodological platform for further investigations into how citizens become enrolled in programmes of government.

Η λειτουργία των Διδασκαλείων, ως θεσμού μετεκπαίδευσης, αποτελεί εκπαιδευτική πολιτική που αποσκοπεί στην άνοδο του επιπέδου των σπουδών και στη βελτίωση των προσόντων των εκπαιδευτικών της πρωτοβάθμιας εκπαίδευσης. Η ένταξή του θεσμού της μετεκπαίδευσης στα Παιδαγωγικά Τμήματα των Πανεπιστημίων αποτελεί πολιτική αποκέντρωσης. Στη διατριβή μας, παρουσιάζουμε τα αποτελέσματα της εμπειρικής μας έρευνας που αναφέρεται στη διερεύνηση των απόψεων 133 δασκάλων που αποφοίτησαν από το Διδασκαλείο Δημοτικής Εκπαίδευσης Γενικής Αγωγής Πατρών «Ευάγγελος Παπανούτσος». Το κεντρικό ερώτημα της μελέτης μας είναι κατά πόσο οι εκπαιδευτικοί που αποφοίτησαν από το συγκεκριμένο Διδασκαλείο πιστεύουν ότι η ακαδημαϊκή γνώση που τους προσφέρθηκε κατά τη διάρκεια της φοίτησής τους σ’ αυτό είναι επαρκής και κατάλληλη στο να αντιμετωπίσουν τις αυξημένες απαιτήσεις της καθημερινής τους διδασκαλίας και του παιδαγωγικού τους έργου. Η διατριβή αποσκοπεί στο να αποδείξει ότι οι έννοιες του Bachelard «επιστημολογικό εμπόδιο» (είναι οι βαθιά ριζωμένοι τρόποι σκέψης, παλιές, εννοιολογικές και μεθοδολογικές δομές που εμποδίζουν την πρόοδο της επιστημονικής γνώσης) και επιστημολογική τομή (είναι οι τρόποι με τους οποίους η επιστημονική γνώση αντικρούει τις ιδέες ή τις πεποιθήσεις που προέρχονται πρωτίστως από την άμεση γνώση, τη διαίσθηση και τον κοινό νου) θα μπορούσαν να εφαρμοστούν και στη μετεκπαίδευση των εκπαιδευτικών. / The preservation of the Teacher Training College or Didaskaleio as an institution of in-service training is an educational policy which is intended to assist in a real raising of the level of studies and an improvement in the quality of the educational qualifications of primary school teachers. Its integration into the Pedagogical Schools of the Universities constitute a policy of decentralization. In this thesis, we present the results of our empirical research, that concerning the assessments gathered from 133 teachers who graduated from Evangelos Papanoutsos Training College (Didaskaleio) in the Primary Education Department of the University of Patras, in Greece. One key question lies at the heart of our study: whether the teachers who graduated from Didaskaleio believe that the academic knowledge they are offered is adequate and appropriate to meet the increasing demands of their everyday teaching and pedagogical work. This thesis aims to show that Bachelard’s concepts of “epistemological obstacles” (they are ingrained ways of thinking, old structures, both conceptual and methodological, impeding the progress of scientific knowledge) and “epistemological break” (in general terms, they are the ways in which scientific knowledge contradicts the ideas or beliefs that come from foremost primary knowledege, intuitive and common sense) could be applied to in-service education and training of teachers.

In Sweden, Bachelard is mostly known for his works about poetry and literature, but he was also very productive in philosophy of science. Having studied engineering and taught physical sciences, his main writings in this field concern contemporary physics. He developed the idea of “epistemological rupture”, closely linked to the concept of “epistemological obstacle”. Those notions show science in its historicity and are linked to the idea of progress: a progress that strives not only towards a better approximation of reality, but that can also be seen as a progress of the scientific mind itself. Epistemological ruptures take place when epistemological obstacles are defeated. It is when an epistemological obstacle is met that the ways of thinking that prevents progress become visible; it needs to become an obstacle before we can get rid of it, which causes not only a more precise knowledge, but also a restructuration of the scientific mind. This way, epistemological rupture do not only refer to a historical process, but also to a psychological one. In The formation of the scientific mind, Bachelard shows, through examples taken from history of science, the path that each “scientific mind” has to travel. He analyses science with the aim of finding in its history a history of thought and of its progress: therefore, in The formation of the scientific mind, he gives the same status to the errors of the high school students, as to the ways of thinking that have impeded or slowed down sciences’ developments. By stressing the importance of history, Bachelard insists on the psychological aspects of the constitution of science: as much as it is absurd to try to understand an answer without knowing the question it replies to, it is not possible to cut knowledge from its context of emergence, or to understand an object of study without referring to the subject that constituted it. Thus, Bachelard emphasises the importance of the subject in science, but without making of science something subjective, or without falling into psychologism. The reference to the scientists’ subjectivity is not, for Bachelard, a way of questioning the validity of the scientific discourse; on the contrary, it is by describing science in terms of the scientist’s mind and psychology that Bachelard will find the grounds for science’s objectivity and its success. Bachelard shows science as a practice, as a training of the mind, as an effort involving a lot more than mere rationality, thereby destroying the myth of a universal reason as an underlying principle in the construction of science. / En Suède, Bachelard est surtout connu pour ses travaux sur la poésie et la littérature, mais il a été tout aussi productif en épistémologie. Ayant étudié et enseigné les sciences physiques, ses principaux écrits dans ce domaine concernent la physique contemporaine. Il a développé le concept de « rupture épistémologique », lié à celui d’ « obstacle épistémologique ». La notion d’obstacle épistémologique montre la science dans son historicité ; elle est liée à l’idée de progrès : un progrès qui recherche non seulement une meilleure approximation de la réalité, mais qui peut aussi être compris comme un progrès de l’esprit scientifique lui-même. Ce progrès est accompli lors de ruptures épistémologiques, c’est-à-dire lorsqu’un obstacle épistémologique est vaincu : c’est à ce moment que ce qui empêche la pensée d’avancer devient visible, ce qui cause non seulement une connaissance plus précise, mais aussi une restructuration de l’esprit scientifique.       De cette manière, le concept de rupture épistémologique ne réfère pas seulement à un processus historique, mais aussi à un processus psychologique. Dans La formation de l’esprit scientifique, Bachelard donne des exemples pris de l’histoire des sciences et montre, à travers elles, le cheminement que chaque « esprit scientifique » doit accomplir. Il analyse la science avec le but  de trouver dans son histoire, une histoire de la pensée et de ses progrès : c’est pour cela que Bachelard, dans son livre La formation de l’esprit scientifique, compare le développement des sciences au niveau historique avec l’apprentissage des sciences au niveau individuel, et fait souvent référence aux erreurs des lycéens autant qu’aux bévues historiques. Ainsi, Bachelard met en lumière l’aspect construit des sciences : pour autant qu’il soit absurde d’essayer de comprendre une réponse sans connaître la question à laquelle celle-ci répond, il est impossible de couper la connaissance de son contexte d’émergence, ou d’essayer de comprendre un objet d’étude sans référer au sujet qui l’a constitué. Il ne s’agit pas pour autant faire de la science quelque chose de subjectif ou de tomber dans le psychologisme. La référence à l’esprit du savant ou à l’intersubjectivité scientifique n’est pas, pour Bachelard, un moyen de questionner la validité du discours scientifique ; au contraire, c’est en décrivant la science grâce à la psychologie du savant que Bachelard montre la science comme une pratique, comme un entrainement de l’esprit, comme un effort impliquant bien plus que la simple rationalité, détruisant de ce fait le mythe d’une raison universelle comme principe sous-jacent de la construction des sciences.