Esta dissertação analisa o Ensino Fundamental de Nove Anos, como uma política pública para a educação, reconhecendo a escolarização obrigatória da criança de seis anos no Ensino Fundamental como uma forma de governamento. As escolhas metodológicas, para a realização deste trabalho inserem-se na linha de pesquisa dos Estudos Culturais em Educação, em sua vertente pós-estruturalista, e valem-se dos estudos sobre governamentalidade, conforme foram tematizados por Michel Foucault e também da Análise do Discurso inspirada no referido autor. Além de Michel Foucault, destaco como trabalhos que me auxiliaram em minhas argumentações os de Iole Maria Faviero Trindade, Clarice Salete Traversini, Alfredo Veiga-Neto, Pat O’Malley, Jorge Ramos do Ó, entre outros. Foram analisadas as publicações do Ministério da Educação sobre o Ensino Fundamental de Nove Anos, bem como Atos Legais e informações pertinentes à temática. Procurei examinar como os saberes visibilizados pelos documentos legitimam propostas e práticas educacionais que objetivam o sucesso da alfabetização e da escolarização. Problematizo os discursos postos em circulação pelo Ministério da Educação, que procuram minimizar danos provenientes de repetências e evasões, ao engajaram-se em crenças que não visam somente prover uma educação de qualidade, mas constituir um controle e gerenciamento do risco social, beneficiando, assim, o desenvolvimento econômico do país, por meio da inclusão de todas as crianças de seis anos no Ensino Fundamental. Discuto que o governamento da população infantil se exerce por meio de uma regulação da ação pedagógica ao prescrever orientações sobre como trabalhar a alfabetização e o letramento em sala de aula. Essa ação de condução do trabalho docente também gera um efeito sobre o outro, a criança, o aluno que está sendo incluído no 1º ano do Ensino Fundamental e que integra uma parte da população que também é governada e controlada por meio de políticas públicas. / This dissertation analyses the 9-year Elementary School system as a public policy for education, considering the mandatory schooling of six-year-old-children in Elementary School as a way of governance. The methodological choices for this study are taken from the Cultural Studies for Education perspective in its post-structuralist stream and make use of studies about the governmental practices as topicalized by Michel Foucault as well as of studies about Discourse Analysis inspired by the referred author. Besides Michel Foucault, I highlight some other studies which helped me build up my claims, like those carried out by Iole Maria Faviero Trindade, Clarice Salete Traversini, Alfredo Veiga-Neto, Pat O'Malley, Jorge Ramos do O, and others. Official publications, from the Ministry of Education about the 9-year Elementary School system, as well as the Legal Acts and other information related to the practice were analyzed. I tried to examine the way knowledge made possible through the documents legitimate educational proposals and practices which aim at literacy and schooling success. I problematize discourses produced by the Ministry of Education, which minimize damage caused by school failure and breakout as they align themselves to beliefs that do not aim at providing quality education, but which instead constitute themselves as a social risk controlling and management mechanism, which benefits, thus, economical development of the country, through the inclusion of every six-year-old child in Elementary School. I discuss that the governance of children population is exercised in the regulation of the pedagogical action while prescribing orientations on how to work on literacy in the classroom. This action of conducting the teaching work also causes an effect on the other, the child, the student who is a first grader and who is part of a population who is also governed and controlled by public policies.

Esta dissertação analisa o Ensino Fundamental de Nove Anos, como uma política pública para a educação, reconhecendo a escolarização obrigatória da criança de seis anos no Ensino Fundamental como uma forma de governamento. As escolhas metodológicas, para a realização deste trabalho inserem-se na linha de pesquisa dos Estudos Culturais em Educação, em sua vertente pós-estruturalista, e valem-se dos estudos sobre governamentalidade, conforme foram tematizados por Michel Foucault e também da Análise do Discurso inspirada no referido autor. Além de Michel Foucault, destaco como trabalhos que me auxiliaram em minhas argumentações os de Iole Maria Faviero Trindade, Clarice Salete Traversini, Alfredo Veiga-Neto, Pat O’Malley, Jorge Ramos do Ó, entre outros. Foram analisadas as publicações do Ministério da Educação sobre o Ensino Fundamental de Nove Anos, bem como Atos Legais e informações pertinentes à temática. Procurei examinar como os saberes visibilizados pelos documentos legitimam propostas e práticas educacionais que objetivam o sucesso da alfabetização e da escolarização. Problematizo os discursos postos em circulação pelo Ministério da Educação, que procuram minimizar danos provenientes de repetências e evasões, ao engajaram-se em crenças que não visam somente prover uma educação de qualidade, mas constituir um controle e gerenciamento do risco social, beneficiando, assim, o desenvolvimento econômico do país, por meio da inclusão de todas as crianças de seis anos no Ensino Fundamental. Discuto que o governamento da população infantil se exerce por meio de uma regulação da ação pedagógica ao prescrever orientações sobre como trabalhar a alfabetização e o letramento em sala de aula. Essa ação de condução do trabalho docente também gera um efeito sobre o outro, a criança, o aluno que está sendo incluído no 1º ano do Ensino Fundamental e que integra uma parte da população que também é governada e controlada por meio de políticas públicas. / This dissertation analyses the 9-year Elementary School system as a public policy for education, considering the mandatory schooling of six-year-old-children in Elementary School as a way of governance. The methodological choices for this study are taken from the Cultural Studies for Education perspective in its post-structuralist stream and make use of studies about the governmental practices as topicalized by Michel Foucault as well as of studies about Discourse Analysis inspired by the referred author. Besides Michel Foucault, I highlight some other studies which helped me build up my claims, like those carried out by Iole Maria Faviero Trindade, Clarice Salete Traversini, Alfredo Veiga-Neto, Pat O'Malley, Jorge Ramos do O, and others. Official publications, from the Ministry of Education about the 9-year Elementary School system, as well as the Legal Acts and other information related to the practice were analyzed. I tried to examine the way knowledge made possible through the documents legitimate educational proposals and practices which aim at literacy and schooling success. I problematize discourses produced by the Ministry of Education, which minimize damage caused by school failure and breakout as they align themselves to beliefs that do not aim at providing quality education, but which instead constitute themselves as a social risk controlling and management mechanism, which benefits, thus, economical development of the country, through the inclusion of every six-year-old child in Elementary School. I discuss that the governance of children population is exercised in the regulation of the pedagogical action while prescribing orientations on how to work on literacy in the classroom. This action of conducting the teaching work also causes an effect on the other, the child, the student who is a first grader and who is part of a population who is also governed and controlled by public policies.

Made available in DSpace on 2017-07-10T18:26:19Z (GMT). No. of bitstreams: 1 Joel Cezar Bonin.pdf: 1028514 bytes, checksum: c126bc1a253eb207fa298b746a9eff65 (MD5) Previous issue date: 2008-06-30 / This study aimed to examine the works of Michel Foucault and Jürgen Habermas, the views that each author has, on contemporary ethics. The two thinkers have points of reference and thought very different. Foucault addresses through the History of Sexuality and how a person can be as thinkers and protagonists of an ethics focused on subjectivity, directed to a personal care of themselves. His texts refer to greek life and the possibility of a life guided by an aesthetic of existence, where universal precepts don t have chance. Habermas, however, part of a different paradigm and almost antagonistic. He believes that the living world was colonised and was alienated by a systemic world, where money and the State are their most expressive bulwarks. The output for this colonization is, to Habermas, the communicative action, which by means of language, the person interact and seek through the use of rationality argumentative, the consensus. This exercise is rational, according Habermas, the most appropriated option for the balance between objectivity and subjectivity of the human beings in the world. Indeed, communication is an intersubjective action, which takes into account the inclusion of other, the acceptance of the argumentation of others and the intent of the search for harmonization between the private and public sphere. The problem of Habermas lies in his desire to make the communicative action a universal action, valid for all. Habermas, therefore, develop an ethical theory that regards any act of speech has a claim to validity. The act of saying has an intention, a purpose. If this act of speech is valid or not, will depend on the analysis of the community in which the man is posed to discuss, it will depend on the strength of the argument and the acquiescence of the better argument. This act of putting under discussion is what will validate or not the argument. According Habermas, what matters is that this discussion should be free from coercion or domination. Something that Foucault understand how impossible, as every speech itself has power. It is not something that can be discarded or forgotten. In other words, according Foucault, the speech itself is power, whoever speaks. With this, we can see that Habermas and Foucault have very different points of view on what it means to be ethical. This work, in the end, shows that Foucault attempts to show that taking care of themselves is a free opportunity to be ethical, where through personal techniques, the subject search to know and meet themselves, with their bodies and their sexuality as a focus of this process. / Este trabalho teve por objetivo analisar nas obras de Michel Foucault e Jürgen Habermas, os pontos de vista que cada autor tem, sobre a ética contemporânea. Os dois pensadores possuem pontos de referência e de pensamento bastante divergentes. Foucault aborda através da História da Sexualidade como que os sujeitos podem se constituir como pensadores e protagonistas de uma ética voltada para a subjetividade, direcionada para um cuidado pessoal de si. Seus textos nos remetem à vida grega e à possibilidade de uma vida pautada em uma estética da existência, onde preceitos universais não têm vez. Habermas, em contrapartida, parte de um paradigma diverso e praticamente antagônico. Ele acredita que o mundo vivido foi colonizado e instrumentalizado por um mundo sistêmico, onde o dinheiro e o Estado são seus baluartes mais expressivos. A saída que Habermas encontra para esta colonização é o agir comunicativo, onde por meio da linguagem, os sujeitos interagem e buscam através do uso da racionalidade argumentativa, o consenso. Este exercício racional é, segundo Habermas, a possibilidade mais adequada para o equilíbrio entre a subjetividade e a objetividade dos sujeitos que vivem no mundo. No fundo, a comunicação é uma ação intersubjetiva, que leva em conta, a inclusão do outro, a aceitação dos argumentos alheios e a intencionalidade da busca de harmonização entre a esfera privada e a esfera pública. O problema de Habermas reside em sua pretensão de tornar a ação comunicativa uma ação universal, válida para todos. Habermas, para isso, desenvolve uma teoria ética que considera que todo ato de fala possui uma pretensão de validade. O ato de dizer possui uma intenção, uma finalidade. Se esse ato de fala será válido ou não, dependerá da análise da comunidade na qual o sujeito se põe a discutir, dependerá da força argumentativa e da aquiescência ao melhor argumento. Esse ato de pôr em discussão é que validará ou não o argumento. Segundo Habermas, o que importa também é que esta discussão deve ser isenta de coação ou dominação. Algo que Foucault compreende como impossível, pois todo discurso possui em si poder. Não é algo que pode ser descartado ou esquecido. Ou seja, segundo Foucault, o próprio discurso é poder, independentemente de quem discursa. Com isso, podemos ver que Habermas e Foucault possuem pontos de vista bastante diversos sobre o que significa ser ético. Este trabalho, ao final, apresenta que Foucault tenta demonstrar que o cuidado de si é uma possibilidade livre de ser ético, onde através de técnicas pessoais, o sujeito busca encontrar-se e descobrir-se, tendo seu corpo e sua sexualidade como foco deste processo.

A travers l'oeuvre de Michel de Certeau, les manières de dire et de faire d'une part, dans le quotidien d'autre part dans les sciences humaines sont travaillées pour rendre compte d'une philosophie de la ruse. Sont mobilisés à cette occasion le constructivisme (Latour, Stengers), le pragmatisme (James), le structuralisme (Lacan, Barthes) et les philosophies de Deleuze et Foucaut. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

This dissertation demonstrates how props act as conduits of knowledge and (thus?) power in Sophocles’ “non-Theban” plays. I show how certain props challenge the definitions and values that they accrue as they move between actors onstage. Key props in these four plays behave unlike other props in extant tragedy, opening up the possibility for a sustained inquiry into the ways that property speaks to and for power. Focusing on the urn in Electra, the bow in Philoctetes, Hector’s sword and Ajax’s own shield in Ajax, and the robe in Trachiniae, this project argues for the centrality of these props in these plays’ verbal exchanges. The introduction sets up a framework and methodology that draws on Michel Foucault’s notion of power-knowledge (pouvoir-savoir) and the sociology of Pierre Bourdieu alongside contemporary thinkers like Jack Halberstam, Jane Bennett, and Sara Ahmed. The first chapter, “The Urn is the Wor(l)d in Sophocles’ Electra,” builds on prior scholarship on this much-studied stage object by showing how it accrues “symbolic power” and comes to construct reality and the social world. The possibility of that consensus breaks down, however, in the face of the familiar/l strife at Argos, and it is through this breakdown that the urn gives audience members a way to examine the play’s puzzling lack of resolution. The second chapter, “Stringing a Bow: Learning, use, and power in Sophocles’ Philoctetes,” builds on the previous chapters’ by showing how the bow defines the limits of Neoptolemus’ education on Lemnos and the terms of its own exchange. The bow’s frequent back and forth between characters and its role in Odysseus’s subterfuge belie the fact that it still belongs to Heracles, who alone can authorize its use. This reading draws out the strange relationship between the deceptions of the False Merchant and the divine interventions of Heracles, demonstrating an uncomfortable consonance between the two scenes. The third chapter, entitled “Ajax’s economy of hostility: the necropolitics of kleos,” explores how Ajax paradoxically gives up his shield even as it merges with his identity as a defense for the Achaeans against the Trojans. Ajax himself attempts to manipulate this threat through the handling and “exchange” of the sword of Hector with its native soil, misleading his compatriots — and possibly himself — about his intentions in his so-called “deception speech.” When Hector’s sword pierces Ajax’s body, Trojan and personal hostilities merge until Odysseus manages to rectify the play’s errant exchanges and restore Ajax’s status as a shield for his companions. The fourth and final chapter, “Ceci n’est pas un prop: The robe as gift and garment in Sophocles’ Trachiniae,” shows that the robe’s failure to appear onstage as a prop — the audience might see it as part of Heracles’ costume at the end of the play — enacts the conflict between oikos and wilderness that the characters inhabit, exposing them to the threats of order and disorder as they attempt to integrate Heracles’ pure excess into the oikonomia of Trachis. This process ultimately reveals the futility of attempts to analyze the play in terms of its dichotomies: female-male, oikos-polis, concealed-revealed, etc. The circulation of the robe in its box charts a path for understanding the play in terms that defy dichotomization by locating the play’s exchanges along intersecting modes of valuation. In the conclusion, I widen the perspective of this methodology again, turning to the instrumentalization of bodies in Sophocles’ Theban plays. I raise questions about how meaning, use, value, and power come to be confused via onstage exchanges, and I gesture towards possible future avenues of inquiry that might account for the trouble with bodies that Ajax raises.

Indiana University-Purdue University Indianapolis (IUPUI) / Steven Millhauser has been recognized for his abilities as both a novelist and a writer of short fiction. Yet, he has evaded definitive categorization because his fiction does not fit into any one category. Millhauser’s fiction has defied clean categorization specifically because of his regular oscillation between the modes of realism and fantasy. Much of Millhauser’s short fiction contains images of labyrinths: wandering narratives that appear to split off or come to a dead end, massive structures of branching, winding paths and complex mysteries that are as deep and impenetrable as the labyrinth itself. This project aims to specifically explore the presence of labyrinthine elements throughout Steven Millhauser’s short fiction. Millhauser’s labyrinths are either described spatially and/or suggested in his narrative form; they are, in other words, spatial and/or discursive. Millhauser’s spatial labyrinths (which I refer to as ‘architecture’ stories) involve the lengthy description of some immense or underground structure. The structures are fantastic in their size and often seem infinite in scale. These labyrinths are quite literal. Millhauser’s discursive labyrinths demonstrate the labyrinthine primarily through a forking, branching and repetitive narrative form. Millhauser’s use of the labyrinth is at once the same and different than preceding generations of short fiction. Postmodern short fiction in the 1960’s and 70’s used labyrinthine elements to draw the reader’s attention to the story’s textuality. Millhauser, too, writes in the experimental/fantastic mode, but to different ends. The devices of metafiction and realism are employed in his short fiction as agents of investigating and expressing two competing visions of reality. Using the ‘tricks’ and techniques of postmodern metafiction in tandem with realistic detail, Steven Millhauser’s labyrinthine fiction adjusts and reapplies the experimental short story to new ends: real-world applications and thematic expression.