Este trabalho tem como tema o estudo da subjetividade e o processo de formação do professor de alunos que apresentam deficiências. Pretendeu-se compreender os movimentos e percursos do processo de formação pessoal e profissional do sujeitoprofessor, bem como as produções de sentido que configuram a docência com alunos que apresentam diagnóstico de deficiência mental e/ou deficiência múltipla, associados ou não a transtornos psíquicos. Considerando que a subjetividade humana se caracteriza pela produção de sentidos, o presente estudo aponta para a compreensão dos sentidos subjetivos atribuídos às diferentes experiências vividas no contexto da docência com alunos com deficiências. Pretendeu-se compreender, os efeitos de sentidos que possibilitam avançar no entendimento sobre o complexo campo da formação docente, tendo em vista a Educação Inclusiva. A pesquisa valeu-se da abordagem da Narrativa – Histórias de Vida de duas professoras da rede pública estadual de ensino de Porto Alegre, com larga experiência docente na Educação Especial, cujos percursos biográficos foram interpretados à luz da hermenêutica filosófica de Hans-Georg Gadamer. Buscou-se compreender os horizontes discursivos que constituem o ser professor de alunos com deficiências e, assim, as histórias de vida são compreendidas a partir de quatro eixos: o diálogo, a alteridade, a experiência e a construção de si mesmo. Estes buscam discutir os horizontes que demarcam e constituem o percurso formativo das professoras. Tornase possível pensar filosoficamente a formação do professor, buscando conferir um olhar/sentido singular ao conceito de formação, pois considera-se fundamental compreender como o sujeito-professor está construindo e configurando sua existência como professor de alunos com deficiências. Esta compreensão da docência como uma experiência de relação pode permitir a procura do saber-viver consigo mesmo e com o outro. / This paper has as main theme the study of subjectivity and the process of teacher’s education of students who have deficiencies. It was intended to understand the movements and paths of the process of personal and professional development of the subject-teacher, as well as the productions of senses that shape the teaching of students who have a diagnosis of "mental deficiency" and/or “multiple deficiencies”, associated or not to psychic disorders. Considering that the human subjectivity is characterized by the production of senses, this study points to the comprehension of subjective senses assigned to different lived experiences in the context of teaching students with deficiencies. It was intend to understand the effects on senses that can allow the progress in knowing the complex field of teacher’s education, leading to the Inclusive Education. The research has used the approach of Narrative – The Life Stories of two teachers working in the statewide public teaching system, in Porto Alegre, with extensive teaching experience in Special Education, whose biographies route were interpreted with inspiration of philosophical hermeneutics of Hans-Georg Gadamer. In a try to understand the discursive horizons that constitute the ‘being a teacher’ of students with deficiencies, the life stories aue understood by four main axes: the dialogue axis, the otherness axis, the experience axis and the building of themselves axis. These axes search for discuss the horizons that demarcate and constitute the formative path of the teachers. It becomes possible to think philosophically the teacher’s development, trying to give a unique look/meaning to the concept of formation, because it is considered fundamental to understand how the subject-teacher is building and configuring his\her existence as a teacher of students with deficiences. This understanding of teaching as an experience of relationship could allow the search for know-live with themselves and with others.

In the wake of the French Revolution and the failure of subsequent governments to enact humanistic reforms, Schiller observed in frustration that “a great moment has found a little people…” As we emerge from a once-in-a-century pandemic, navigating crisis after crisis amidst uncertainty and instability, it is easy to sympathize with Schiller’s frustrations. For parents and teachers, the pandemic and its effect on public education have been eye-opening, and present a clear call to action. We are currently in an important historical moment with both challenges and opportunity. For education theorists and policy makers, this moment calls for a rethinking and reimagining of our schools (and schooling), if not our entire educational paradigm. This is a moment that calls for a re-evaluation of contemporary education reform - a deeply flawed movement guided largely by assessment and accountability culture. Unfortunately, this moment has been met by characteristic smallness and a lack of imagination and dedication to our public commons and social infrastructure of which our schools are an integral component. It is not a reimagining to defund public education; and it is not a reimagining to transfer our current, inadequate curriculum (guided by a flawed neoliberal paradigm) onto a synchronous or asynchronous digital platform. This moment called for imagination, creativity, kindness and audacity, but instead we got a doubling down on efficiency, assessment, and a model of schooling closer to “educational accounting” than anything even remotely resembling a rich and broad humanistic education. The goal of this dissertation is in part to highlight an important concept that could broaden our thinking about contemporary education. That thing is play, not in a narrow, gamified sense but rather the robust rich conception paidia. In this dissertation, I argue we must re-engage with paidia in order to reclaim the ancient notion of paideia, or an ideal education in the broadest sense. This exploration of the serious play as the basis of education in the philosophical tradition begins with Plato, Aristotle, and others in Greek antiquity, and evolves through the thought of Kant, Schiller, Heidegger, Gadamer, Dewey, and others. Once we have traced this concept from its foundational discussion in Plato’s philosophical dialogues through German romanticism and into the 20th century and beyond, we can put this concept into conversation with contemporary schooling and the philosophical underpinnings of contemporary education reform. We also will look at how this idea of a broad, engaging education has been lost, what is at stake if we lose it permanently, and what paidia can offer our present age with respect to reimagining education for a post-pandemic 21st century. This discussion attempts to retrieve something important from the tradition of thinking about education more broadly - paideia - education not merely as a matter of utility, efficiency, or credentialing, but also as a matter of justice. This discussion will inform our understanding of education as a matter of justice and lifelong learning that encourages real fulfillment and has the potential to open structures and potentialities. We will demonstrate that the concept and history of paidia are relevant for reflecting on the impoverished education paradigm we have today, but it is also helpful in pointing the way towards a new paradigm.

El presente trabajo busca abordar las ventajas de la crítica inmanente a la ideología como método para hacer crítica y análisis social. La principal referencia del proyecto es la propuesta de crítica inmanente desarrollada por Rahel Jaeggi. Este texto parte de la pregunta de si es posible plantear una crítica social significativa sin caer en los problemas metodológicos del universalismo o el convencionalismo. Es decir, la posibilidad de plantear una crítica que mantenga el punto de referencia normativo y que, a su vez, no restrinja los criterios de racionalidad a aquellos propios del lugar de enunciación. Para elaborar los objetivos e influencias de la crítica inmanente a la ideología como un método para la Teoría crítica, se tomarán referencias de Allen, Haslanger y Horkheimer. Los sistemas de creencias como concepto central para un análisis pragmatista se definirán desde las perspectivas holistas de Bohman y Brandom. Con esto, se justificará por qué la aproximación del pragmatismo pluralista es adecuada para la crítica de las formas de vida en el contexto contemporáneo. Luego, para delimitar las pautas metodológicas de la crítica inmanente, se tomarán las contribuciones de Jaeggi, Casuso y Celikates. Finalmente, la propuesta de solución para las dificultades normativas del conocimiento situado apelará al concepto de horizonte de sentido de Gadamer. / This work aims to assess the advantages of the immanent critique of ideology as a method for social critique and analysis. The main reference for the project is the immanent critique proposal developed by Rahel Jaeggi. This text begins with the question of whether or not it is possible to establish significant social critique without falling into the methodological problems of universalism nor conventionalism. That is the possibility of establishing a critique that maintains a normative standpoint and, at the same time, does not restrict itself to the rationality of its point of enunciation. To elaborate the objectives and the influences of the immanent critique of ideology as a method for Critical Theory, references of Allen, Haslanger and Horkheimer will be considered. Belief systems -as a key concept for the pragmatist approach attempted here- will be defined from the holistic perspectives of Bohman and Brandom. In this way, I will make a case for pragmatist pluralism as an adequate approach to the critique of forms of life in the contemporary context. Then, to outline the methodological guideline of immanent critique, I will consider the contributions of Jaeggi, Casuso and Celikates. Finally, the suggestion intended to solve the normative difficulties of situated knowledge will use the concept of horizon of understanding from Gadamer’s work.

El trabajo de investigación que presentamos a continuación, es un estudio del principio hermenéutico de la Sola Scriptura propiciado en la Reforma Protestante del siglo XVI. La investigación sostiene como hipótesis general que la expresión originaria e implicancias hermenéuticas de dicho principio, constituye el primer debilitamiento más significativo del constructo dogmático religioso y abre las puertas a la posibilidad de la aplicación de un principio racional mínimo y práctico, desprovisto de pretensiones teóricas, que posibilita la lectura del texto revelado, constatando su autenticidad interpretativa en la remisión última al imperativo de la caridad. En aras de la verificación de nuestra hipótesis, dividiremos el trabajo de investigación en tres capítulos: en el primero, abordaremos la naturaleza del principio de la Sola Scriptura, las interpretaciones y aplicaciones en su proceso genético. En el segundo capítulo articularemos este principio hermenéutico con sus antecedentes en el pensamiento de san Agustín, fundamentalmente los conceptos de tradición e intra-textualidad bíblica en la concepción agustiniana. En el último capítulo, trabajaremos el principio de la Sola Scriptura en el contexto de la hermenéutica filosófica, a través de los aportes contemporáneos efectuados por la reflexión de Gadamer y José Severino Croatto. / Tesis

Made available in DSpace on 2016-04-27T17:27:28Z (GMT). No. of bitstreams: 1 Alberto Antonio Santiago.pdf: 918638 bytes, checksum: a73e0fdd527befd3fd8282c4dafca335 (MD5) Previous issue date: 2009-05-13 / The text deals with hermeneutic and tradition. The problem dealt with is the concept of tradition, which comprised new elements throughout the centuries, conditioning its acceptance or its rejection. This works desires to punctuate a few moments in the last 500 years of western history, observing the reactions posed in light of the phenomenon of tradition, insofar as its concept would gain new shades. This search is extremely important to our current times, as shown by the still recent polemics between Gadamer and Habermas. The hypothesis of work is that the shades gained by the word tradition were expressed by Gadamer in Wahrheit und Methode with the German words Tradition and Überlieferung. To gasp such nuance is of the utmost importance for the understanding of a concept of tradition that can survive in our present world. The Methodes applied were the bibliographic review and the semantical analyses. The search for a solution follows, in the first chapter, the German philosopher Hans-Georg Gadamer s proposal of rehabilitating tradition, starting from two paths: Aristotle s ethic and Philosophy of Language. It also presents objections from Jürgen Habermas and the Frankfurt School, as well as Gadamer s answers. In the second chapter, the text presents a few considerations concerning the swing between acceptance and rejection of tradition during the last 500 years of western history. It looks back on the formation of Christian tradition emphasizing the patristic period; it comments on the reformer s retort and the elaboration of the first hermeneutic; it presents Enlightenment s objections with the creation of the prejudice against prejudice, up until the summit with the French Revolution in its intent of renewing all things in light of reason. It ends with Romanticism s timid reaction which, nevertheless, cannot overcome Enlightenment s objections to tradition. In the third chapter, the text presents a detailed semantical analysis on the use of the words Tradition and Überlieferung in the work Wahrheit und Methode (Truth and Method) by Hans-Georg Gadamer. The intention is to show that the distinction in the use of either word confers a particular comprehension to the work and this allows one to bypass certain common objections to tradition. The concept of tradition rests enriched in its range and comprehension, but not as restricted as the author would like it to be / O texto tem a ver com hermenêutica e tradição. O problema tratado é o conceito de tradição, que englobou novos elementos ao longo dos séculos, condicionando a sua aceitação ou rejeição. Este trabalho se propõe pontualizar alguns momentos dos últimos 500 anos de história ocidental, observando as reações assumidas diante do fenômeno da tradição, na mesma medida em que seu conceito ia assumindo novos matizes. A pesquisa é de vivo interesse para a atualidade como demonstrou a ainda recente polêmica Gadamer versus Habermas. A hipótese de trabalho é que os matizes assumidos pela palavra tradição foram expressos por Gadamer em Wahrheit und Methode com as palavras alemãs Tradition e Überlieferung. Entender essa sutileza é fundamental para compreender um conceito de tradição que possa sobreviver no mundo atual. Os métodos empregados foram revisão bibliográfica e análise semântica. A busca da solução segue, no primeiro capítulo, a proposta do filósofo alemão Hans-Georg Gadamer de reabilitar a tradição, partindo de dois caminhos: a ética de Aristóteles e a Filosofia da linguagem. Apresenta também as objeções de Jürgen Habermas, da Escola de Frankfurt, e as respostas de Gadamer. No segundo capítulo, apresenta algumas considerações sobre a oscilação entre acolhida ou rejeição da tradição nos últimos 500 anos de história ocidental. Repassa a formação da tradição cristã enfatizando o período patrístico; comenta a contestação dos reformadores e a elaboração das primeiras hermenêuticas; apresenta as objeções do Iluminismo com a criação do preconceito contra o preconceito, até o auge na Revolução Francesa com o projeto de renovar todas as coisas à luz da razão. Termina com a tímida reação do romantismo que, porém, não consegue superar as objeções que faz o Iluminismo à tradição. No terceiro capítulo apresenta uma detalhada análise semântica do emprego das palavras Tradition e Überlieferung na obra Wahrheit und Methode (Verdade e Método) de Hans-Georg Gadamer. A intenção é mostrar que a distinção no uso de uma e outra palavra confere uma compreensão particular à obra e isso permite contornar as objeções à tradição que se costumam apresentar. O conceito de tradição resta enriquecido na sua extensão e compreensão, mas não tão delimitado como o autor gostaria

Submitted by Diego Barros (diegobbarros@ufpa.br) on 2015-03-10T11:43:26Z No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Tese_ParaAlemGarantismo.pdf: 1370874 bytes, checksum: fc998c60cba33b59eded96db2ae87a7c (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2015-03-12T15:22:18Z (GMT) No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Tese_ParaAlemGarantismo.pdf: 1370874 bytes, checksum: fc998c60cba33b59eded96db2ae87a7c (MD5) / Made available in DSpace on 2015-03-12T15:22:18Z (GMT). No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Tese_ParaAlemGarantismo.pdf: 1370874 bytes, checksum: fc998c60cba33b59eded96db2ae87a7c (MD5) Previous issue date: 2011 / A presente pesquisa parte do pressuposto de que, no Brasil, não se segue uma teoria consistente da decisão penal. Tem por finalidade desenvolver argumentos para demonstrar que a epistemologia garantista de Luigi Ferrajoli apresenta problemas que a afastam do mundo prático e dificultam a construção de fundamentos para impor limites ao poder do juiz criminal. Embora se preocupe bastante com o relativismo interpretativo, propondo uma técnica de formalização da linguagem para reduzir os espaços de incerteza, a teoria do garantismo ainda admite uma margem insuprimível de discricionariedade (sempre pro reo). A proposta da tese é a superação desse modelo semântico de percepção do Direito por uma compreensão hermenêutica do fenômeno. A partir da hermenêutica filosófica (Hans Georg Gadamer) e da teoria do Direito como integridade (Ronald Dworkin), a pesquisa defende a hipótese de que o Direito não é fruto de descobertas (convencionalismo), tampouco de invenções (pragmatismo). Não está, pois, escrito em algum lugar do passado, também não é aquilo que os juízes pensam que ele é; o Direito é uma prática social interpretativa, é fruto da melhor argumentação moral possível. A partir da articulação de conceitos caros a Gadamer (tais como estrutura prévia da compreensão, fusão de horizontes, tradição, diálogo, experiência, finitude e linguagem) com a análise da integridade em Dworkin, a pesquisa – sem a pretensão de corrigir a epistemologia garantista, mas objetivando superar os entraves que uma teoria semântica do Direito pode causar – apresenta a hermenêutica como uma via privilegiada para o controle da decisão penal. / Assuming that, in Brazil, the theory of criminal justice is not consistent, the present work argues that the epistemology of juridical garantism, held by Luigi Ferrajoli, has limitations that separate it from the practical world, and therefore hinder the development of a theory able to limit the power of the criminal judge. Although the theory of guarantism gives special attention to the interpretive relativism, by proposing a technique of language's formalization to reduce situations of uncertainty, it still admits an insuppressible margin of discretion (always pro reo). The purpose of this thesis is the overcoming of this semantic model of perception of Law by a hermeneutic understanding of the juridical phenomenon. Based on the philosophical hermeneutics (Hans-Georg Gadamer) and the theory of Law as integrity (Ronald Dworkin), this research endorses the hypothesis that the Law is not the result of findings (conventionalism), neither of inventions (pragmatism). In other words, Law is not written somewhere in the past, neither is what the judges think it is. The Law is an interpretive social practice, it is the result of the best possible moral argument. By articulating relevant concepts of Gadamer (such as prior foundations of the understanding, merging of horizons, tradition, dialogue, experience, finitude and language) with the analysis of juridical integrity of Dworkin, this research - without the pretension of correcting Ferrajoli‟s garantism, but to overcome the eventual limitations of a semantic theory of Law - presents the hermeneutics as a privileged path to constrain the criminal decision.

Submitted by Diego Barros (diegobbarros@ufpa.br) on 2015-03-23T16:26:16Z No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Dissertacao_ContributosHermeneuticoFilosoficos.pdf: 1078140 bytes, checksum: 6bafc02c97fd59cc3f3289bb5f20ba92 (MD5) / Approved for entry into archive by Ana Rosa Silva (arosa@ufpa.br) on 2015-03-31T13:37:20Z (GMT) No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Dissertacao_ContributosHermeneuticoFilosoficos.pdf: 1078140 bytes, checksum: 6bafc02c97fd59cc3f3289bb5f20ba92 (MD5) / Made available in DSpace on 2015-03-31T13:37:20Z (GMT). No. of bitstreams: 2 license_rdf: 22974 bytes, checksum: 99c771d9f0b9c46790009b9874d49253 (MD5) Dissertacao_ContributosHermeneuticoFilosoficos.pdf: 1078140 bytes, checksum: 6bafc02c97fd59cc3f3289bb5f20ba92 (MD5) Previous issue date: 2010 / Este trabalho procura desenvolver algumas temáticas essenciais da Hermenêutica Filosófica em prol da uma fundamentação ética dos direitos humanos. Parte-se de problemas referentes ao discurso representativo da ciência jurídica e de metodologias canônicas de interpretação que acreditamos não serem capazes de determinar a razão de ser de direitos humanos enquanto um fundamento ético coerente da prática jurídica contemporânea. Trabalha-se, então, o sentido filosófico do cotidiano como tematização vinculada à vivência intuitiva dos intérpretes do direito: a qualificação ética dos direitos humanos emergiria, ademais, como parte constitutiva daquilo que, intuitivamente, reputamos como mais justo ou mesmo como um direito “melhor” já que eticamente fundamentado. Sob as premissas do pensamento ontológico de Heidegger, tratamos, pois, da fundamentação de direitos humanos enquanto um acontecimento necessário de nossa epocalidade. Doutra maneira, é dizer: tais direitos corresponderiam, de todo modo, ao movimento simbólico de nossa própria convivência – do ser-com epocal que nos determina ontologicamente no mundo. Para a viabilidade deste pensamento na prática jurídica; trabalhamos, já com Gadamer, sobre alguns conceitos humanísticos resgatados pela Hermenêutica Filosófica: nada mais oportuno, neste viés, do que pensarmos o direito enquanto uma filosofia prática. É pela atualidade hermenêutica da antiga phronésis que, então, a prática interpretativa pode corresponder ao seu substrato ético mais fundamental. Ainda sob as diretrizes da filosofia hermenêutica – e da Hermenêutica filosófica – tratamos, ao final, sobre em como intuições cotidianas do justo e as convicções que disto criamos poderiam corresponder à temática das estruturas pré-conceituais. Tal é o mote para se trabalhar, mais especificamente, a problemática da interpretação no direito. Em suma, visamos ressaltar, neste trabalho, a viabilidade ontológica dos direitos humanos na forma de valores contemporâneos vinculados à própria tradição da justiça: o sensus ético que fazemos em nosso cotidiano mais elementar torna-se, pois, mais um modo de sugerir a premência epocal destes direitos para o ethos de nossa convivência. / The present work develops some essential issues of philosophical hermeneutics as a way to fundament human rights in its ethical determination. The discussion is conducted as a hypothesis to face two problems: the representational model of the contemporary scientia juris and its methodologized way of interpretation may not fundament human rights in its proper reason of being. Still, as a consequence, these two problems might be seen as one of the causes to a “rational” but innocuous criticism about human rights as well. Therefore, the philosophical sense of the quotidian – of the “common” – is here discussed as a proper way to analyze the practical routine of law´s everyday interpreters as a pragmatic way to justify the need for human rights in a contemporary law practice. To discuss it, the thematic of intuition is here worked in its existential basis: so, in that way, human rights can be apologized as a substantive part of our intuitions about what is the most fair. Moreover, these fundamental rights can be even thought as a practical way to find out, normatively, the best right – the best law for our epoch. Heidegger leads us to investigate human rights as a necessary event for our time by its ethical significance. In other words: these rights constitute part of the movement of our being-with in its symbolic and suggestive significances. Gadamer help us to interpret that radical philosophical way by hermeneutic terms: to the law reality that idea can be seen as a re-turn to some lost concepts of our humanistic culture. With Gadamer we still can affirm that law is a practical “philosophy” in its most fundamental determinations. Therefore, the Greek disposition for the phronésis is, nowadays, a proper way to see human rights as an ethical manifestation for the best, for the most fundamental goods. Still through the philosophical hermeneutic ideas, we conclude the work with a more specific discussion about the relations between our intuitions, convictions and our pre-conceptual structure which determines the worldness of our concepts into Law´s social practice.

Le présent mémoire se propose d'analyser le concept de technoscience en prenant la voie privilégiée de l'approche herméneutique contemporaine inspirée principalement de la théorie du récit de Paul Ricœur, mais également de la philosophie des formes symboliques d'Ernst Cassirer et de l'herméneutique philosophique de Hans-Georg Gadamer. À travers cette méthodologie est posée l'hypothèse selon laquelle le concept de technoscience peut être considéré comme un « texte » et une « forme symbolique » faisant la narration des transformations contemporaines de la pratique scientifique. Afin de tenter d'appuyer cette hypothèse, la partie analytique s'attarde à extraire trois récits logeant au cœur du concept de technoscience. Le récit anthropologique est présenté à travers son intrigue relative à la transformation du rapport à la mort et au corps dans les réalités technoscientifiques actuelles. Le récit épistémologique présente l'intrigue des nouvelles modalités de la Recherche & Développement et les questions qu'elles posent quant à la normativité scientifique. Le récit méthodologique, finalement, porte l'intrigue d'un renversement entre technique et science à travers, notamment, les modalités du faire science d'aujourd'hui. Dans chacun de ces trois récits, un souci est accordé à l'hypertextualité du concept de technoscience en présentant les transformations racontées entre la pratique scientifique idéal-typique de la science moderne et celles de la technoscience. Le mémoire se conclut sur les considérations qu'appelle une telle approche narrativiste de la technoscience en examinant les possibilités de la transformation de notre monde par le récit. ______________________________________________________________________________

Cette thèse présente une étude théorique et épistémologique du concept de jeu -étude qui, tout en prenant ancrage dans la tradition sociologique, se fonde sur l'herméneutique de H.G. Gadamer ainsi que sur la dialectique hégélienne. Divisée en deux parties -respectivement intitulées Sociologie(s) du jeu et Herméneutique et dialectique du jeu -la thèse examine, dans un premier temps, les principaux textes fondateurs de la pensée sociologique sur le jeu, en suivant l'exigence formulée par l'herméneutique de Gadamer d'un dialogue avec autrui et d'une appropriation et d'une reconnaissance de la légitimité de son propos. Au travers de ce dialogue; les concepts et les représentations qui ont tissé la pensée sociologique du jeu sont identifiés et ressaisis. La première partie de la thèse compte trois chapitres correspondant chacun aux trois principales bases épistémologiques de la sociologie -le situationnisme ou interactionnisme, le monisme ou holisme et l'individualisme méthodologique -qui, elles-mêmes, renvoient à trois manières différentes de concevoir le jeu, c'est-à-dire, respectivement: le jeu comme métaphore de la socialité (Ch. 1), le jeu comme prisme de la civilisation (Ch. 2) et enfin, le jeu comme instrument d'analyse de l'action rationnelle (Ch. 3). Dans un deuxième temps, la thèse relit et relie les différentes études sociologiques sur le jeu en retournant au phénomène du jeu principalement le théâtre, mais aussi les échecs et le hockey -en compagnie de la dialectique hégélienne et du processus de suppression-conservation qui la structure. Se divisant également en trois chapitres, la deuxième partie de la thèse se présente comme un exposé des différentes médiations au travers desquelles le jeu se réalise progressivement. Dans son moment subjectif (Ch. 4), le jeu est travaillé par la médiation des émotions, de l'imagination et du style. L'intermédiation de la liberté, de la règle et de la mesure constitue, par ailleurs, le jeu dans son moment objectif (Ch. 5). Et enfin, dans son moment esthétique (Ch. 6), le jeu accède à la qualité de représentation, voire d'une belle représentation, et il se configure et se montre au travers de l'articulation dialectique de ses qualités musicales, plastiques et dramatiques. En somme, l'examen du devenir du jeu qui est ici mené « fait voir » et « voit-faire » le jeu en le voilant et en le dévoilant à la fois, et ce dans la mesure où la mise à jour des différentes médiations par lesquelles le jeu se constitue, se forme et se déploie sur le plan phénoménal dévoile et fait voir le jeu en tant que concept, mais au travers de son dévoilement, le concept jette en quelque sorte un voile sur le phénomène du jeu et le « fait-voir » et le « voit-faire » en sa qualité de symbole du symbolique, ainsi qu'en son activité de formation de soi, du social et du beau. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Jeu, Sociologie, Théâtre, Hockey, Jeu d'échecs, Gadamer, Hegel, Samuel Beckett.

L'objectif de ce mémoire est d'offrir une réflexion critique sur l'œuvre de Cornelius Castoriadis, plus précisément sur son concept de création humaine (psychique, sociale, culturelle et artistique) ainsi que sur son interprétation de la création culturelle dans la société « démocratique » contemporaine. Pour ce faire, nous confronterons la pensée de Castoriadis à deux auteurs liés à l'herméneutique contemporaine, soit Paul Ricoeur et Hans-Georg Gadamer. Le dialogue entre Castoriadis et Ricoeur mettra en lumière certaines lacunes dans la conception de la psyché humaine et de la création psychique chez Castoriadis. Nous remettrons donc en question l'idée de Castoriadis selon laquelle la psyché humaine, à l'origine (chez l'infans), est dans un état totalement clos (monadique) qui serait rompu seulement avec la socialisation de la psyché. Ce dialogue montrera aussi l'importance des termes de clôture et de rupture dans la pensée de Castoriadis. Dans un deuxième temps, nous mettrons en scène un dialogue entre Castoriadis et Gadamer concernant leur compréhension du monde humain. Nous verrons alors que Castoriadis, en insistant sur l'idée que la société est une création d'un monde singulier de significations imaginaires sociales, développe cependant très peu sur l'idée de l'humanité comme monde, ainsi que sur l'importance de l'intercompréhension dans la formation du sujet et de la société. Finalement, dans le dernier chapitre nous traiterons de l'interprétation que propose Castoriadis de la création culturelle dans la société « démocratique » contemporaine, en la confrontant à celle de Gadamer. Nous verrons alors que, chez Castoriadis, la création culturelle contemporaine est interprétée à partir de l'idée selon laquelle un projet politique (le projet d'autonomie) doit resurgir dans la société. Globalement, nous arrivons à la conclusion qu'il y a une certaine mécompréhension, chez Castoriadis, de la transmission du sens et de la tradition dans la création humaine. Cette mécompréhension de Castoriadis, selon nous, s'explique à partir de sa propre conception de la création humaine qui, en étant conçue comme ex nihilo, ne permet pas de comprendre la nouvelle création humaine autrement que comme une forme radicalement nouvelle, que comme ce qui crée une rupture ontologique avec les formes précédentes, faisant en sorte qu'il néglige les liens entre les formes anciennes et les nouvelles. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Castoriadis, Gadamer, Ricoeur, culture, art contemporain, société contemporaine, herméneutique, socialisation, démocratie