O situar-se explicitamente em uma área de concentração que interfaceia Filosofia e Educação caracteriza esta tese, desenvolvida a partir de estudos bibliográficos, essencialmente teóricos e subsidiariamente históricos, tomando como prioritárias as fontes primárias, especialmente as obras filosóficas de Enrique Dussel e de outros filósofos europeus e latinoamericanos por ele abordados. O autor em questão vem se dedicando desde a década de 1970 ao desenvolvimento de uma filosofia que guarde profunda relação com o contexto sóciohistórico latino-americano, tendo sua produção adquirido forma de uma filosofia da libertação. O esforço do presente trabalho destina-se, especialmente, à contribuição no sentido de sistematizar e melhor definir conceitos-chave desta expressão filosófica, em particular as noções de libertação, filosofia e metafísica esta estritamente compreendida como filosofia primeira. Para alcançar tais objetivos, o trabalho divide-se em duas partes, a primeira dedicada à explicitação dos fundamentos filosóficos, históricos e antropológicos da filosofia dusseliana, com destaque para sistematização esquemática e didática da original proposta de interpretação da história procedida pelo filósofo em estudo. Na segunda parte, são sistematizadas algumas das elaborações filosóficas próprias de Dussel, às quais se somam outras elaborações e, em menor escala, críticas procedidas pelo autor da tese. Nesta etapa, propõe-se a materialidade dos corpos, sua carnalidade concreta, como critério de validação dos processos de libertação almejados pela filosofia em questão. Para que possa contribuir factualmente com a libertação dos corpos, apresenta-se esta filosofia como uma pedagógica, que tenha a ética e não a ontologia como sua metafísica, sua filosofia primeira. Por fim, constam desta tese apontamentos iniciais sobre a política da libertação, atualmente em desenvolvimento pelo autor em referência, bem como a indicação de outros temas a serem desenvolvidos pelos interessados nesta problemática filosófica contemporânea. / The lie explicitly in an area of concentration that interfaces Philosophy and Education that characterizes this thesis, essentially theoretical and secondary historical, taking as priorities the primary sources, especially the philosophical works from Enrique Dussel and others Europeans and Latin Americans philosophers that he discusses. The author in question has been dedicating since 1970, to the development of a philosophy that keeps profound relation with the Latin America socio-historical context, having his works acquired form of a liberation philosophy. The effort of the present work intends, specially, to the contribution in a way to systematize and better define key-concepts of this philosophical expression, particularly the notions of liberation (freedom), philosophy and metaphysics this one strictly understood as first philosophy. To achieve these objectives, this work is divided in two parts, the first of which is dedicated to make explicit the basis of philosophic, historical and anthropological of dusselian philosophy, with emphasis on schematic and didactic systematization of the original proposal for the interpretation of history preceded by the philosopher in study. In the second part are systematized some of the philosophical elaborations specific from Dussel, which add others elaborations and to a lesser extent, reviews conducted by the author of the thesis. This step proposes the bodies materiality, its concrete carnality, as criteria for validation of the liberation processes sought by the philosophy in question. In order to contribute factually to the liberation of the bodies, presents this philosophy as a pedagogical, which has the ethics - and not the ontology - as its metaphysics, its first philosophy. Finally, included in this thesis notes on the early release policy, currently under development by the author in question, as well as the names of other themes to be developed by interested parties in contemporary philosophical issues.

Este trabalho analisa a obra do chileno Roberto Bolaño (1953-2003) sob a ótica da coragem, vislumbrada como traço marcante dos personagens bolanianos e entendida pelo autor como requisito da literatura de qualidade, que supõe a proximidade da arte com uma espécie de abismo. Num primeiro momento, perguntamo-nos sobre quais seriam os perigos que, de acordo com Bolaño, rondariam a literatura e que exigiriam do escritor uma atuação corajosa. Para isso, valemo-nos de romances como Amuleto e Estrella distante, do conto El Ojo Silva e das intervenções críticas de Bolaño. Posteriormente, nos centramos na obra Los detectives salvajes, que retoma procedimentos narrativos e cânones - como as vanguardas e as neovanguardas - considerados corajosos por sua inovação formal, pela crítica às instituições e pela formulação de uma estética que se entrelaça com uma ética. Nesse mesmo processo, verificamos que o autor diagnostica a perda de espaço desses procedimentos corajosos no cenário literário contemporâneo, pautado pelo abandono das utopias e pelas exigências do mercado literário. Vemos que a obra caminha para a elaboração de uma ética possível nesse novo contexto, e que será marcada pela recusa da estabilidade, que se traduz em deslocamento geográfico e linguístico. / This paper analyzes the work of chilean writer Roberto Bolaño (1953-2003) from the perspective of courage, envisioned as a remarkable feature of his characters and considered by the author as a requirement for a writing with quality, which supposes the proximity between art and a kind of abyss. At first, we wonder about what would be the dangers that, according to Bolaño, surround literature and require a courageous performance. Novels such as Amuleto and Estrella distante, the tale El Ojo Silva and the critical interventions of Bolaño, can be used as examples of that kind of performance. Subsequently, we focus on the work Los detectives salvajes, which incorporates narrative procedures and canons - such as the vanguards and neovanguards - considered courageous due to their formal innovation, the criticism of institutions and the formulation of an aesthetic that is interlaced with a kind of ethic. In that case, we find out that the author had diagnosed the loss of space for these courageous procedures in contemporary literature scene, marked by the abandon of utopias and the demands of the literature market. We can also observe that his work is heading towards the elaboration of a possible ethics in this new context, which will be stamped by the refusal of stability, translated into geographical and linguistic displacement.

O objetivo desta pesquisa é mostrar como a interpretação do conceito Bushidô, pelo pensador e educador Inazo Nitobe, presente na obra Bushido The Soul of Japan, contribuiu para a formação de uma imagem heroicizada dos samurais durante o Período Meiji (1868-1912), e foi utilizada pelos intelectuais da época para fundamentar os valores éticos e morais que todos os cidadãos japoneses deveriam se respaldar, além de ser parte da ideologia nacionalista que se constituía. Bushidô é antigo código de conduta dos samurais japoneses utilizado principalmente no Período Tokugawa (1603-1868) e a utilização do termo por Nitobe, já no Período Meiji, foi condizente com o contexto histórico da época. Veremos que, por meio desta releitura do bushidô tentou-se elaborar um sistema ético moderno a partir de uma tradição inventada, que fornecia um herói nacional (o samurai) reinterpretando costumes nipônicos de modo a associá-los aos conceitos europeus da época, de modo a evidenciar uma evolução social possibilitado necessariamente pela presença e cultivo do caráter moral dos cidadãos. / The objective of this research is to show how the interpretation of the term Bushido, the thinker and educator Inazo Nitobe, present in the work Bushido The Soul of Japan, contributed to the formation of an image heroicized samurai during the Meiji Period (1868-1912), and was used by the intellectuals of the time to support the ethical and moral values that all Japanese citizens should be backed, and is part of the nationalist ideology that was. Bushido code of conduct is ancient Japanese samurai used mainly in the Tokugawa Period (1603-1868) and the use of the term by Nitobe, since the Meiji Period, was consistent with the historical context of the time. We will see that through this remake of Bushido tried to develop a modern system of ethics from an invented tradition, which provided a national hero (samurai) reinterpreting customs Nips to associate them with European concepts of time, so to show a social evolution necessarily made possible by the presence and cultivation of moral character of citizens.

Orientador: Zeljko Loparic / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T16:41:37Z (GMT). No. of bitstreams: 1 Oliveira_MarcosAlbertode_D.pdf: 17873725 bytes, checksum: bfec905f9aa6e8dc1d98ce8187dff057 (MD5) Previous issue date: 2005 / Resumo: Não informado / Abstract: Not informed. / Doutorado / Filosofia / Doutor em Filosofia

The purpose of the study was to investigate how social workers looked at the possibility that their ethical view of elderly with alcohol abuse affects their assessments. We used semi structured interview, where we interviewed six social workers that works with addiction. The result showed that the social workers felt that the biggest difference between people over and under the age of 65 was the needs, which meant that the assessments of contribution differed. The result showed that the social workers resonated very much about LVM, since coercion in relation to older people created many ethical dilemmas. The personal values of the social workers did not affect the assessment themselves, but they were always there, both in private and working life. In order to avoid their own values affecting their assessments, this was frequently discussed between colleagues. The result showed that ageism is both in structure and jargon, but that there was no opportunity for ageism to influence the social security assessments. / Syftet med studien var att undersöka hur socialsekreterare såg på möjligheten att deras etiska syn kring äldre med alkoholmissbruk påverkade deras bedömningar. Vi använde oss av semistrukturerade intervjuer som metod, där vi enskilt intervjuade sex stycken socialsekreterare inom missbruksenheten. Resultatet visade att socialsekreterarna upplevde att den största skillnaden mellan personer över och under 65 år, var behoven, vilket gjorde att bedömningarna kring insatser skiljde sig åt. Resultatet visade även att socialsekreterarna resonerade väldigt mycket kring LVM då tvångsåtgärder i relation till äldre skapade många etiska dilemman. De egna värderingarna hos socialsekreterarna påverkade inte bedömningen i sig men de fanns alltid där, både privat och i arbetslivet. För att undvika att de egna värderingarna skulle påverka deras bedömningar diskuterades detta ofta mellan kollegorna. Resultatet visade även på att ålderism både fanns i struktur och jargong men att det enligt socialsekreterarna, inte gavs möjlighet för ålderism att påverka deras bedömningar.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / The present study discusses the union among relations based on the philosophical proposals of Immanuel Kant (1724-1804) focusing on some of his practical philosophy such as Morality, Religion and Education. The aim into attempting to rebuild the course of Kant practical philosophy is to present the development process and the contribution of pedagogy in the process of moral formation. The objective is to present in an articulated manner, the idea of progress and improvements on human conduct along with the project on the metaphysics of moral and its ending of uniting all men of good will, in other words, in an ethical community way. First, the moral law is presented as a necessary condition for a good conduct in oneself, straying from any sensible representation in which it pretends to serve as a reference to every virtuous conduct. The explanation being held in this study is only about the possibility of a purely moral conduct, and only if the reference for the formulation of a good character is based on the rational law. However, the requisite for a good moral character is only valid if in accordance with practical reason law. Concerning the union of men, the consequence of this match is the origin of evil just as the union of some equal virtuous interest is capable of overcoming bad actions due to ideas of an ethic community. Finally, in the third chapter, the research strategy does not apply only to Pedagogy but also to other several masterworks, aiming to systematize the proposal of a moral education, seen by Kant, as essential and indispensable on the formation of a virtuous individual member of a certain ethic community. / O presente trabalho aborda o enlace e as relações da proposta de Immanuel Kant (1724-1804) no que tange a alguns temas de sua filosofia prática, a saber, Moralidade, Religião e Educação. Esta tentativa de reconstruir o percurso destes conceitos da filosofia prática kantiana tem por intenção apresentar o processo de desenvolvimento e a contribuição da pedagogia no processo da formação moral. O objetivo é apresentar, de forma articulada, a ideia de progresso e aperfeiçoamento da conduta humana, condizente com o projeto da metafísica da moral e seu desfecho na união de todos os homens de boa ação, ou seja, na forma de uma comunidade ética. Inicialmente apresenta-se a lei moral como condição necessária para uma boa conduta em si, afastando-se de qualquer representação sensível que pretenda ser referência para toda conduta virtuosa. O que se busca explanar aqui é apenas a possibilidade de uma conduta puramente moral, desde que a referência para a formulação da boa conduta esteja ancorada na lei racional. Contudo, o requisito para uma conduta moralmente boa é sua validação a partir da lei pura da razão. Kant atribui a origem do mal ao encontro dos homens. De forma que nosso autor acredita que a solução para o mal está justamente na unificação de um mesmo interesse virtuoso, único capaz de superar ações más por conta da ideia de uma comunidade ética. Por fim, no terceiro capítulo, a estratégia de pesquisa não se restringe apenas a obra Pedagogia, mas a várias obras, procurando sistematizar a proposta de uma educação moral, vista, por Kant, como essencial e indispensável na formação de um sujeito virtuoso, membro de uma esperada comunidade ética.

Cette thèse interroge l’usage de la contention forte lors des soins en pédiatrie. Cette problématique soulève des questions philosophiques et éthiques qui s’inscrivent dans des pratiques quotidiennes de soins. Pourtant cette pratique, à laquelle se confronte fréquemment les soignants est relativement peu interrogée, voire banalisée.En effet, l’enfant effrayé ou douloureux peut se débattre et s’agiter au décours du soin et il arrive que plusieurs adultes le maintiennent pour poursuivre le geste. Un rapport de force s’installe alors entre soignants et enfant. Dans certains cas, la contrainte physique de l’enfant lors du soin s’apparente littéralement à de la violence. Le passage de l’usage légitime de la force à la violence illégitime n’est pas systématiquement identifié.Par ailleurs le fait de contraindre l’enfant de force confronte l’infirmier à un paradoxe : celui de faire mal à l’enfant pour son bien. Cela complique la perception de l’illégitimité de certaines contentions.Difficile voire impossible de renoncer à faire le soin et pourtant regrettable d’user de la contention forte à l’encontre d’un enfant malade. Une étude qualitative ancillaire à la réflexion philosophique été menée auprès de soignants de pédiatrie. L’objectif était d’interroger cette question du point de vue des soignants pour comprendre comment l’usage de la contention lors d’un soin en pédiatrie pouvait se transformer en un usage illégitime de la force. Les résultats de cette étude ont montré que la contention était une pratique laborieuse, source de malaise mais le plus souvent vécue comme inévitable et influencée par les habitudes de l’équipe d’appartenance. (Ces résultats sont en annexe de la thèse) Le « bien de l’enfant » justifiait le recours à la force. On assistait à une hiérarchisation déontologique où la réalisation du geste technique subordonne le respect du rythme de l’enfant. L’analyse de la parole des soignants a mis en évidence : empathie et attention des soignants à l’égard de l’enfant mais à l’évocation de la contention l’enfant disparaissait du discours. Un peu comme si l’enfant disparaissait du « radar émotionnel » du soignant, le temps de la contention. Le concept de « cécité empathique transitoire » a été proposé pour caractériser le phénomène qui se produit lors d’une contention forte.La thèse explore les raisons qui conduisent les adultes qui soignent à disqualifier le refus de l’enfant en proposant une forme de réhabilitation de la parole de celui-ci. Le travail s’organise autour de développement des regards et des points de vue qui tantôt masquent tantôt rendent visibles une partie de la réalité : celle de l’enfant et celle du soignant. Les soignants sont tels les prisonniers de la caverne, otages de leurs illusions. L’espoir de maitriser l’inconstance de l’existence par la grâce de la biotechnologie semble les contraindre à sacrifier leur propre subjectivité. L’arraisonnement de l’enfant mais aussi du soignant à la technique est au cœur du débat qui émerge de la réflexion. Au fil du travail, émerge l’idée d’un entre-deux des différences, qui pourrait être un nouvel espace conceptuel où les différences entre l’enfant et les soignants se rassemblent dans l’espace de la contingence. Cet entre-deux ouvre sur de nouveaux possibles, invite à devenir prudent. La prudence aristotélicienne comme disposition pratique apporte de nouvelles perspectives à cette problématique. L’invitation à la délibération dans les soins ouvre sur une proposition concrète de déploiement de la notion de care appliquée plus spécifiquement au champ de la pédiatrie. / From transitional empathic blindness to caution during care. About physical restraint during nursing care in pediatric wardsThis thesis questions the use of strong physical restraint during pediatric care. The issue raises philosophical and ethical questions falling within daily practices of nursing acts. However, this custom to which nurses are frequently exposed is rather seldom questioned or is routinized.A child who is scared or in pain can struggle or jitter during the care and it happens that serval adults retrain the child in order to finish the treatment. It is a real power struggle between the nurses and the child. Sometimes, the child’s physical restraint is similar to violence. The step from using reasonable strength to using unfounded violence is not automatically identified.Moreover, the nurse restraining a child strongly faces a paradox: hurting a child for his wellbeing. This complicates the perception of the illegitimacy of some restraints.It is difficult if not impossible to forgo the treatment, but it is nevertheless unfortunate to use physical restraint on a sick child. A qualitative research backed by a philosophical reflection has been conducted among pediatric nurses. The aim was to probe the issue from the nurses’ point of view in order to understand how the use of physical restraint during a treatment in pediatric wards could lead to the use of unfounded strength. The result of the research highlighted that restraint was an unpleasant, cumbersome practice, but that it was often experienced as unavoidable and governed by the team’s habits. (The results of the research can be found in appendix) The “child’s wellbeing” justified the use of strength, like a kind of ethical prioritization, where achieving the technical act subordinated the respect of the child’s rhythm. Analyzing the nurses’ comments highlighted their empathy and attention to the child, but when talking about restraint, the child was no longer mentioned. It seemed the child disappeared from the nurse’s “emotional radar” during a physical restraint. The idea of “transitional empathy blindness” was suggested to characterize the phenomenon occurring during a strong physical restraint.The thesis also explores the reasons leading the adults in charge of the care to disqualify the child’s refusal by offering a means to resume the dialog with the child. The work is structured around the evolution of the attitudes and opinions that sometimes conceal the child’s and the nurse’s reality and sometimes make it visible. Nurses are like prisoners in a cave, hostages of their own illusions. The hope of mastering the fickleness of life thanks to biotechnology seems to force them to sacrifice their own subjectivity. Trying to subjugate the child but also the nurse to the technical act is food for thought. Throughout the work, the idea of an in-between differences stands out. It could lead to a new concept where the differences between the child and the nurses could meet in case of contingency. This in-between opens new possibilities and encourages caution. As practical measure, Aristotle’s principle of caution develops a new insight regarding this issue. The possibility of discussing nursing practices leads to a concrete proposal to spread the notion of care more specifically in the field of pediatrics.

The underlying premise explored is whether the right to gender equality as interpreted and imposed within the confines of dominant western ideologies of liberal legalism could create the space for meeting the particular needs of (South) African women and men who wish to live out their dreams and desires differently. Modernist discourses mask the political, social and economic power of law and are crucial for the maintenance of the status quo. This adherence to formal rules, extant legal texts and a legalistic culture is violently exclusionary and thus it is necessary to enter into critical discourses that lead to transformative jurisprudence and thought. Different voices have been silenced by these ideologies and it is essential that the stories of women and other outsiders are listened to in order to (re)introduce new futures and new possibilities to South Africans struggling to find a home for themselves in the post apartheid context. The recognition of more ethical approaches to law creates the space to move beyond liberal legalism to post liberal interpretations of the law, the Constitution and the right to gender equality. I therefore focus on exploring the inter relationships between the ethic of care, ethical feminism, ubuntu, and storytelling, which may render judg(e)ments less rigid and exclusionary, and make it more possible to ensure that we can ‘do things a different, a better, way’. Since 1994 the Constitutional Court has formulated a substantive test for equality infringements. This approach, although widely supported, continues to ignore the contextuality of situations and narratives. For this reason I submit that ethical feminist discourses and the insistence on attention to minor, marginal and subversive narratives can teach us much about ourselves and those that we deem to be 'different' from ourselves. Adopting a 'minor' jurisprudence such as the jurisprudence of care formulated in this thesis allows us to reconsider what is and to dream of what is yet to be. In such a way, sites of (legal) resistance are created and maintained, where the 'feminine' (as the beyond, and not 'lack') operates as a locus of change. The equality courts created by the Promotion of Equality and Prevention of Unfair Discrimination Act could be utilised as spaces of non violent and ethical judgment where the other before the law is seen as unique, considered with care, and thus freed from oppression. The aim of this research is not to conceptualise and categorise a new metanarrative or meta jurisprudence, but to introduce to the reader other ways of listening, seeing and being ways which are less violent, less exclusionary, and more accommodating of difference and diverse experiences of oppression and subordination. Furthermore, the aim is to challenge current legal traditions and to develop new thinking around an indigenous and ethical interpretation of gender equality. Copyright 2005, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Bohler-Muller, N 2005, Developing a new jurisprudence of gender equality in South Africa, LLD thesis, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-06152006-123856 / > / Thesis (LLD)--University of Pretoria, 2007. / Jurisprudence / Unrestricted

Le corps humain représente un matériau de première instance dans l’œuvre romanesque de Sade. Au gré des voies de réflexion explorées par l’écrivain, le corps revêt indistinctement multiples formes et exprime différents sens. On se penchera d’abord sur le corps et ses diverses représentations dans le christianisme ; des représentations qui seront inversées par notre auteur, en vue de désaliéner cette entité de chair de toute contrainte religieuse. À la mainmise de l’Église sur le corps, Sade oppose les nouvelles hypothèses philosophiques tirées directement des nouvelles connaissances scientifiques de son siècle. On s’intéressera alors à la philosophie matérialiste qui a imprégné les écrits de notre auteur, et qui place la raison au centre de ses préoccupations, menant ainsi une réflexion expérimentale au moyen des sens. On verra que cette philosophie, profondément corporelle, aidera Sade à façonner un corps de plus en plus libre. Les nouvelles connaissances biologiques qu’on évoquera concernent essentiellement la reproduction humaine, et se matérialisent sous la théorie dite de génération. Cette théorie observe diverses thèses au cours du XVIIIe siècle. Sade opte pour celle qui sert sa pensée et le corps qu’il est en train de façonner. Le philosophe s’attaquera enfin à la morale et aux lois qui fondent sa société pour les détourner et libérer définitivement le corps du joug de la société. Enfin, on analysera les procédés et les techniques littéraires investis par notre écrivain pour mettre en place ce corps totalement émancipé. L’homme et son corps demeurent la première et la dernière instance de l’œuvre sadienne, toutes les voies de réflexion empruntées mènent au final à la naissance d’un corps qui se place au-dessus de toute considération religieuse ou sociale qui risquerait de l’asservir ou de l’avilir. / The human body serves the a primary material in the novels of Sade. Following the reflection paths explored by the writer, the body indistinctly takes many forms and expresses different meanings. This work will first focus on the body and its various representations in Christianity. These very same representations will be inverted by our author, to desalienate this being of flesh from all religious coercion . With regard to the stranglehold of the Church on the body, Sade opposes the new philosophical assumptions derived from the new scientific discoveries of his century. In this respect, our work will deal with the materialistic philosophy that impregnated his writings, and that places reason at the center of its concerns, leading an experimental reflection using the senses. We will see that through this philosophy deeply body-centred, Sade will shape a body to become more and more free. The new biological discoveries evoked in thiswork mainly concern human reproduction and "la théorie de génération"[the theory of generation]. This theory embodies several theses from the eighteenth century. Sade chooses the one that fits his thought and the body that he is shaping. The philosopher finally tackles societies’ morals and laws to divert and finally free the body from the clasps of society. Lastly, we analyze the literary processes and techniques utilized by our writer to set up this completely emancipated body. The human being and his body remain the first and last instance of Sade's work, borrowing reflection paths that ultimately lead to the birth of a body that is placed above any religious or social consideration which could enslave or degrade it.

Inquiétée par les récentes métamorphoses de l’habitation humaine toujours en devenir, la thèse propose d’interroger l’idée philosophique d’habiter dans ses lignes critiques. Par delà la réduction binaire que sous-tend la capacité de différenciation de la notion (ce qui serait habitable, ce qui ne le serait pas), elle voudrait mettre à jour des formes plus complexes d’explicitations des divers accompagnements et résistances aux processus habitationnels. Pour ce faire, la recherche déploie d’une part une reconstruction dialogique de l’idée d’habiter, et d’autre part une mise en résonance de cette proposition avec l’étude de la pensée du philosophe Günther Anders. Au travers des notions de conformisation, de « dividu », de familiarisation, ou encore de livraison du monde, elle cherche à faire voir la façon dont, aujourd’hui, les polarités habitationnelles peuvent concrètement être « mises en difficulté » par des dispositifs spatiaux, mais aussi par des appareils techniques et structures sociétales ou culturelles. En cela, l’étude travaille à l’établissement d’une nouvelle lecture des rapports complexes à envisager entre architectures, habitations, et responsabilités à l’heure de la modernité-liquide. Modeste prémisse d’une forme de « théorie critique des milieux habités » contemporains, elle cherche à fonder une somme d’éléments capable de mettre à jour l’habitation comme « valeur éthique » et d’éclairer la pensée vers de potentielles postures architecturales mais aussi habitantes. Esquissant par là les contours et contenus de ce que pourrait être une paradoxale mais nécessaire éthique de l’habitation. / The research aims at questioning the inhabitation philosophical idea in its critical contents. Beyond its binary reduction (inhabilitability : what would be inhabitable, and what may be un-inhabitable), it tries to shape more complex explainations of the different resistances to the inhabitations processes. To do so, the research first construct a dialogic structure of the « inhabitation » philosophical notion. Then, it put it in relation to the philosophical thinking of Günther Anders. Through the notions of conformisation, of « dividu », or the one of « familiarization », it wants to show how human inhabitation polarities can be difficult to realize in certains spatial configurations, with certains technological disposals, or inside certain societies or cultural structures. In all this, the study tries to establish a new reading of the complex relations that stands between architectures, inhabitations and responsabilities inside the liquid modernity we live in. Introduction of a larger « critical theory of milieus », it works at constructing a series of elements capable of representing inhabitation as a ethical value, as much as bringing the thinking to new potentialities. Sketching, in this way, contents and limits of what could be a paradoxal but also necessary inhabitation’s ethic.