Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Bakhtin's ethical act establishing thought that humans are entirely responsible for their actions. Understood this way, there s a concrete act of a subject that is historically situated, immersed in social relations and dialogically constituted. The corporate discourse of sustainability is part of the ethical discourses currently circulating in the social environment, with visibility in various spheres of activity, including advertising. So the following questions arise: What ethical and cultural values are conveyed in sustainability advertising? How such values are arranged in hierarchies in the ads? The aim of this work is to analyze, through the dialogical theory, the central hypothesis that there are recurrences, to some extent, on the values and the hierarchy of values in samples of the discourse of sustainability in print advertising. As specific objectives, are proposed: a) to investigate how ethical and cultural values are constructed and expressed through language in the materials; b) to describe verb-visual occurrences that are present in the advertisements c) to understand the relationship between the analyzed texts and the social context. As theoretical and methodological support, we used the dialogic theory of Bakhtin Circle (BAKHTIN, 2010a, 2010b; VOLOCHÍNOV, 2009, 2011) articulated with the Thompson s media theory (2007) and rhetorical categories on values by Perelman and Olbrechts- Tyteca (2005). Five Banks advertisements were analyzed, three from Santander and two from Banco do Brasil, that were published at Veja magazine and selected in the period between January 2010 and January 2012. The methodology follows Bakhtin and it was developed based on dialogism of language. The dialogic theory contemplates the relationship between text and context. These data were considered: a) contextual data from the corporate websites of these banks and social, discoursive and cultural framework that surrounds the advertising sphere; b) textual data, mainly from the Bakhtinian notions of ideological sign and evaluative intonation (VOLOCHÍNOV, 2009; BAKHTIN, 2010a) and concepts of values, hierarchy of values and commonplaces of argumentation (PERELMAN; OLBRECHTS-TYTECA, 2005). The results show that there are recurrences, as well as peculiarities in the way the ads from Santander and Banco do Brasil produce and convey values in the social context. As an ethical value, sustainability is present in the analyzed advertisements, being sustained and reproduced by the discourse of corporate social responsibility that is also present in the websites of these banks. Sustainability is presented by both institutions as an ethical value to be pursued by the Bank and its customers. However, some differences are observed in how values are arranged in a hierarchy by each institution: for Santander, sustainable development is connected to the financial value, for the Banco do Brasil, sustainability is restricted to water preservation. The advertising language in the analyzed utterances builds ideological-discoursive positions that value sustainability within a corporate and capitalist context in which assuming social responsibility is advantageous for the company. Allied to the understanding that just as there are language practices that precede us, there are practices that are part of our contemporary experience in the world, the analyzed texts materialize dialogic relationships that integrate these discourses. / O ato ético bakhtiniano institui o pensamento de que o ser humano é inteiramente responsável por seus atos. Compreendido dessa forma, há o ato concreto de um sujeito historicamente situado, imerso nas relações sociais e constituído dialogicamente. O discurso corporativo da sustentabilidade faz parte dos discursos éticos circulantes atualmente no meio social, tendo visibilidade em várias esferas de atividade, inclusive na publicidade, surgem as seguintes questões: Quais valores éticos e culturais são veiculados na publicidade da sustentabilidade? De que maneira tais valores estão hierarquizados nos anúncios? O objetivo deste trabalho é analisar, por meio da teoria dialógica, a hipótese central de que existem recorrências, em certa medida, quanto aos valores e à hierarquia de valores em exemplares do discurso da sustentabilidade na publicidade impressa. Como objetivos específicos, são propostos: a) investigar como os valores éticos e culturais são construídos e expressos por meio da linguagem nas peças publicitárias; b) descrever ocorrências verbo-visuais presentes nos anúncios; c) compreender a relação entre os textos analisados e o contexto social. Como aporte teórico-metodológico, foi utilizada a teoria dialógica do Círculo de Bakhtin (BAKHTIN, 2010a, 2010b; VOLOCHÍNOV, 2009, 2011) articulada com a teoria da mídia de Thompson (2007) e com categorias retóricas relativas aos valores de Perelman e Olbrechts-Tyteca (2005). Foram analisados cinco anúncios de instituições bancárias, sendo três do Banco Santander e dois do Banco do Brasil, os quais foram veiculados na revista Veja e selecionados no período entre janeiro de 2010 e janeiro de 2012. A metodologia adotada segue a orientação bakhtiniana e foi desenvolvida com base no dialogismo da linguagem. A teoria dialógica contempla as relações entre textos e contexto. Foram considerados: a) dados contextuais, a partir dos sites corporativos das referidas instituições bancárias e do quadro sociodiscursivo e cultural que circunda a esfera publicitária; b) dados textuais, principalmente a partir das noções bakhtinianas de signo ideológico e de entoação valorativa (VOLOCHÍNOV, 2009; BAKHTIN, 2010a) e dos conceitos de valores, de hierarquia de valores e de lugares da argumentação (PERELMAN; OLBRECHTS-TYTECA, 2005). Os resultados demonstram que há recorrências, assim como particularidades, na maneira como os anúncios do Santander e do Banco do Brasil produzem e veiculam valores no contexto social. Como valor ético, a sustentabilidade está presente nas campanhas analisadas, sendo sustentada e reproduzida pelo discurso da responsabilidade social corporativa que está igualmente presente nos sites dessas instituições bancárias. A sustentabilidade é apresentada por ambas as instituições como valor ético a ser almejado pelo Banco e por seus consumidores. Contudo, são observadas algumas diferenças no modo como os valores são hierarquizados por cada instituição: para o Santander, o desenvolvimento sustentável está conectado ao valor financeiro; para o Banco do Brasil, a sustentabilidade está restrita à preservação das águas. A linguagem publicitária, nos enunciados analisados, constrói posições ideológicodiscursivas que valorizam a sustentabilidade no interior de um contexto corporativo e capitalista em que assumir a responsabilidade social é vantajoso para as empresas. Aliados ao entendimento de que, assim como há práticas de linguagem que nos antecedem, há práticas que fazem parte da nossa experiência contemporânea no mundo, os textos analisados materializam as relações dialógicas que integram esses discursos.

On n’entre pas dans le champ de la philosophie comme on entre dans un lieu clos et bien délimité. Toutes les questions philosophiques font signe vers un ailleurs, une terre inconnue qui reste à découvrir et que personne n’a encore foulée. Plus encore que toutes les autres, la question du "moi" dérange la tentative visant à intégrer toutes les réponses dans un champ strictement balisé et fermé. Comme Bergson l’avait bien souligné, on ne domine intellectuellement que ce qui est inerte et statique, et on n’explique que ce qui a déjà eu lieu. Or, si c’est à l’extérieur du moi que se donne à voir l’inerte et le statique, c’est précisément parce que le moi apparaît et surgit dans le monde comme un mouvement d’arrachement et de dépassement de tout ce qui est. Parce qu’il n’est pas seulement le corrélat de l’objet et qu’il ne peut pas ignorer ce qu’il doit à un déracinement originaire, le sujet constitue en conséquence l’ultime problème de la philosophie. La solution serait de dévoiler ou d’instaurer dans le monde un ordre des choses suffisamment admirable pour permettre au moi de ne plus éprouver le sentiment d’y être de trop. Il y aurait donc au moins deux manières d’aborder la question « Devenir soi-même » : soit en allant dans la direction d’un apaisement par la médiation d’un consentement à un ordre, soit, au contraire, en insistant sur la rupture et l’idée d’un exil irréparable. L’ambiguïté de la question tient cependant au fait qu’il n’est pas possible d’éliminer l’une des deux perspectives. S’il y a eu déchirement, c’est sur fond d’unité ; on a donc commencé par consentir. Mais si la question de savoir ce que nous allons faire de nous-mêmes se pose, c’est parce que nous avons été arrachés à nous-mêmes. L’arrachement à soi désigne l’état d’inadéquation et de division du moi. L’expérience montre néanmoins que cette inadéquation, qui engendre le désir de se fonder soi-même, est le plus souvent occultée par le moi. La pression sociale, l’imitation, les habitudes, le goût du bonheur ont raison de ce désir. Nous aspirons à devenir nous-mêmes, mais nous n’en prenons pas le risque ; nous mettons nos pas dans ceux de nos prédécesseurs, nous jouons les rôles que l’on attend de nous. La question « Devenir soi-même » ne s’impose ainsi dans sa radicalité qu’à ceux que hante le souvenir d’une rupture à laquelle ils accordent le sens d’une « expérience-première ». Plutôt que de s’abandonner au cours des choses, celle-ci les incite à se reprendre et à tenter d’inaugurer leur propre voie. Il y a un au-delà de la « dynamique de la vie » ; à partir de celle-ci, une autre est en effet possible : la « dynamique de l’existence » qui relève de la responsabilité de chacun. On ne devient soi-même qu’en se jetant à ses risques et périls dans la seconde, c'est-à-dire en s’efforçant d’être cause de soi. Pour cela, il est besoin de s’éloigner. Mais s’éloigner ne signifie pas se perdre. La volonté d’errer qui anime le moi désireux de se fonder lui-même n’est pas suicidaire. Le moi est ainsi confronté à deux difficultés majeures. Sur le plan intellectuel : il doit rester accessible ; autrement-dit, si ce qu’il entreprend n’est pas à la portée de tous, la figure qu’il dessine doit néanmoins avoir du sens et être en mesure de séduire d’autres hommes. Sur le plan moral : il doit résister à l’opinion commune qui veut que l’individu se comprenne en termes de « partie » et non en termes de « personne séparée ». Le projet consistant à tenter de « devenir soi-même » traduit l’ambiguïté du surgissement de la subjectivité humaine dans le monde. Il s’agit au moins autant de s’exposer à l’Altérité sous toutes ses formes que de la vaincre et de la soumettre. Son but n’a pas de visée pragmatique. Que l’humanité s’en trouve renforcée ou mieux préparée à affronter l’avenir n’est pas l’essentiel. Toujours différente, chaque tentative incarne une figure qui, à la manière d’une étoile, brille simplement dans le silence de la nuit. / Philosophy is not a clearly bounded and closed field. All philosophical questions point towards an elsewhere, an unknown land that remains to be discovered and where no one has yet set foot. More than any other question, the question of the “self” upsets attempts to integrate all answers in a rigorously defined and closed space. As Bergson clearly emphasised, it is only possible to master intellectually that which is inert and static, and only what has already taken place can be explained. Now, if it is outside the self that the inert and the static are to be found, it is precisely because the self appears and arises in the world as a process of uprooting and going beyond all that is. Because it is not just an objective correlative and because it cannot ignore what it owes to a primary uprooting, the self constitutes, as a consequence, the ultimate problem of philosophy.The solution to the problem of the self would be to reveal or establish in the world an order of things sufficiently admirable as to allow it to do away with the feeling of being superfluous. There would therefore be at least two ways of approaching the question of “becoming oneself” : either by moving towards a pacification through accepting an order, or conversely by insisting on the idea of a split and an irreversible exile. However the ambiguity of the question is due to the impossibility of getting rid of one of the two competing viewpoints. If there has been a split, it is from an initial unity ; one has begun then with acceptance. But if the question arises of knowing what we are going to do with ourselves, it is because we have become uprooted from our selves. The uprooting of the self refers to the state of inadequacy and splitting of the self. Nevertheless experience shows that this state, which engenders the desire to rely on oneself alone, is most frequently concealed by the self. Social pressure, imitation, habit, the search for happiness overcome this desire. We aspire to become ourselves, but choose not to take the risk ; we follow in the footsteps of our forebears; we act out the roles that are expected of us.The question of “becoming one’self” only imposes itself so starkly in those who are haunted by the memory of a split that they interpret as a “self transforming primary experience”. Rather than going with the flow of things, this split goads them to react and try to set their own course. Beyond the “dynamics of life”; there is another : the “dynamics of existence”, which depends on individual responsibility. On can only become oneself through taking the risk of plunging into the latter, that is by striving to be the cause of oneself. To do so, it is necessary to withdraw. But withdrawing doesn’t mean losing oneself. The will to wander, which drives the self that wishes to forge itself, is not suicidal. The self is thereby faced with two major difficulties. On the intellectual level, it must remain “readable”; in other words, even if what it undertakes is not accessible to everyone, the figure that it draws must nevertheless make sense and be able to entice others. On the moral level, it must withstand the common opinion that the individual be understood as a “part” and not as a “separate person”.The project of trying to “become oneself” expresses the ambiguity of the sudden irruption of human subjectivity into the world. It is as much a question of exposing oneself to Otherness in all its forms as of vanquishing and subduing it. Its aim has no pragmatic goal. That the human race finds itself strengthened or better prepared to face future challenges is not what is essential. Always different, each new attempt embodies a figure which, like a star, shines simply in the silence of the night.