This thesis examines the philosopher Michel Foucault’s view of painting as an experience. I study Foucault’s essay on Velázquez’s painting Las Meninas and his lecture on Manet in light of his view that the relation between images and texts, as well as between what can be uttered and what can be seen, are to be understood as symptoms of a variable structure of experience. I explore Foucault’s claim that concepts shape our experience by comparing his descriptions of the beholder’s experience of light and space in these paintings with his theory of representation in The Order of Things. Further, I analyze the specific role of painting in Foucault’s philosophy, as amediator of historical experiences. This study shows that, according to Foucault, the structure dominating both experience and knowledge in the early modern period was predominantly visual. Towards the end of this period images came closer to text, corresponding to a shift in the human sciences towards methods of interpretation rather than visual observation. This can be understood in terms of a new form of sensibility. This thesis challenges the interpretation that Foucault holds there to be a sharp discontinuity in experience by showing how painting, as an experience, transgresses epistemological boundaries. I claim that this experience appears through Foucault’s way of carefully examining and describing a visual experience of an image.

Made available in DSpace on 2015-03-04T21:02:35Z (GMT). No. of bitstreams: 0 Previous issue date: 16 / Nenhuma / Para o filósofo francês Michel Foucault, o aparecimento da figura do homem na condição de sujeito é um acontecimento recente, resultante de uma reordenação do espaço que regula a produção dos saberes, ocorrida entre os séculos XVIII e XIX. Esta reconfiguração permitiu que o homem fosse feito simultaneamente sujeito e objeto de conhecimentos com pretensão científica. De fato, segundo Foucault, até a modernidade clássica, o homem não problematizava o ato mesmo de representar; não se pensava como sujeito da representação. Somente quando foi tematizado por saberes empíricos relacionados ao seu trabalho, sua linguagem e sua vida, o homem passou a representar para si mesmo sua condição subjetiva finita. Assim, na perspectiva foucaultiana, o sujeito não possui estatuto transcendental ou essência fixa. Ele é apenas uma figura discursiva - exposta, como as demais, às determinações da linguagem - cujo surgimento e condições de existência apenas uma arqueo-genealogia, enquanto método de análise voltada para o plano disc / For the French philosopher Michel Foucault, the emergence of man as subject is a recent event, resulting from a rearrangement of the space that regulates the production of knowledge, which occurred between the eighteenth and nineteenth centuries. This reconfiguration allowed the man was done simultaneously subject and object of knowledge with scientific pretensions. In fact, according to Foucault, until the classic modernity, the man did not question the very act of representing; did not think himself as subject of representation. Only when he was conceived by empirical knowledge related to his work, his language and his life, the man came to represent to himself his finite subjective condition. Thus, in Foucault’s perspective, the subject has no transcendental status or fixed essence. He is just a discursive figure - exposed, like others, to the determinations of language – whose emergence and conditions of existence only an archeo-genealogy, as a method of analysis focused in the discursive level, may discl

La ligne directrice de notre recherche est de questionner l'évidence d'une distinction disciplinaire entre la sociologie et l'histoire. Vue l'étendue du sujet, nous avons adopté une posture exploratoire en suivant deux pistes. La première consiste à interroger un critère de distinction courant et selon lequel la sociologie serait davantage explicative alors que l'histoire serait essentiellement descriptive. À la lumière d'une mise en débat des positions de Durkheim et Weber pour la sociologie et de celles de l'histoire traditionnelle et des Annales pour l'histoire, nous avons noté une tendance à la diversité des conceptions disciplinaires qui semblent confirmée par certains travaux de recherche des auteurs discutés. Constatant un décalage entre les discours de définition disciplinaire et les recherches à proprement parler, la seconde piste d'exploration s'attarde à l'analyse des disciplines à l'oeuvre. À travers une sélection de trois études d'histoire et trois études de sociologie, nous avons cherché à identifier ce qui pourrait être considéré comme des fondements d'une distinction disciplinaire. Loin de fournir une ligne de démarcation claire, les oeuvres analysées semblent plutôt indiquer que l'histoire et la sociologie participent à une pratique analytique commune guidée par un processus d'interrogation complexe. Nous avançons que l'analyse des distinctions disciplinaires devrait se poursuivre par la recherche de postures interrogatives propres à chacune de l'histoire et de la sociologie. / The guideline of our research is to question the obviousness of a disciplinary dictinction between sociology and history. The subject being too broad, we have adopted an explorative approach wich follows two main tracks. The first one questions a common way of distinguishing sociology from history according to the idea that the first would be mainly explanatory while the latter would be essentially descriptive. We have confronted Durkheim's and Weber's main ideas about sociology, and brought together the debate around history which took place in France between the "histoire traditionnelle" and the "Annales" school. In doing so, we have noted a variety of ways of conceiving each discipline and that seems to be corroborated by some of these author's research work. We have also noticed a gap between disciplinary definitions and the academic research as such. Therefore, the second track of our exploration was the analysis of the "disciplines at work". By selecting three studies in history and three others in sociology, we have tried to identify some elements on wich a disciplinary distinction can be based. Far from revealing a clear boundary, the studies seemed rather to show that history and sociology take part in a common analytical practice guided by a complex process of inquiry. In that sense, we argue that the analysis of the disciplinary distinctions should carry on by a search for inquiry stances that may be specific to each of history and sociology.

Le monopole des chamanes sur de nombreuses actions rituelles chez les peuples turcophones de Sibérie méridionale fait que l'on parle à leur sujet de «chamanisme professionnel» par opposition au «chamanisme familial» connu dans d'autres régions. Cette thèse a pour objet l'étude des fondements anthropologiques de l'autorité des chamanes de ces populations à partir de l'exemple touva. On examine d'abord les tentatives corporatistes apparues après la chute de l'URSS et les raisons de leur échec. En l'absence d'organisation sociale légitimante, on cherche à définir les principes schématiques des représentations concernant les chamanes, l'origine de leurs pouvoirs, la nature de leur qualité et ses modes d'acquisition. L'examen de la question de l'héritage, replacée dans le contexte du système ancien des relations de parenté et d'alliance chez les Touvas, permet de faire ressortir les spécificités de la descendance chamanique. Le modèle essentialiste et naturaliste qui se dégage des récits d'accès à la fonction de chamane est relayé par l'idée d'une socialisation du talent inné grâce à l'acquisition des accessoires rituels. L'examen des registres de discours et des dispositifs rituels fait ressortir un système logique d'implications entre les compétences des spécialistes et la position négative de l'« homme simple ». Ces principes sont aujourd'hui remis en cause à Touva par l'apparition de scénarios interprétatifs nouveaux liés à la sorcellerie. Cette étude s'appuie sur plusieurs enquêtes de terrain chez les Touvas ainsi que sur un vaste ensemble de sources surtout russophones remontant au XVIIIe siècle.

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[pt] A tese trata do aconselhamento pastoral em perspectiva integral. Dessa forma, apresenta tanto uma breve análise dos traços característicos deste tempo e suas influências sobre os sujeitos humanos, com ênfase nos aspectos que tendem a desestabilizar a experiência existencial, quanto discorre sobre as mais destacadas escolas de aconselhamento pastoral, suas intuições e estratégias de acolhimento das inquietudes e angústias dos que demandam apoio e cuidado. Evidencia a relevância da elaboração de novo modelo de aconselhamento capaz de lidar com a intricada gramatica do sofrimento em nossos dias. Para tanto, destaca a necessidade vital da renovação de esforços que visem superar os dualismos que empobrecem as ações curativas da Igreja Cristã, bem como ultrapassar as barreiras que impedem a enriquecedora troca conversacional entre os diversos saberes e entre as variadas comunidades de fé. A pesquisa aponta ainda para Cristo, maravilhoso conselheiro, como modelo por excelência da atividade e ação dos eclesianos e das eclesianas engajados na promoção do bem-estar integral da família humana. Além disso, reflete sobre a tradição do povo de Deus e a natureza terapêutica da igreja como fontes de inspiração e motivação para a prática do cuidado interpessoal. Conclui que o aconselhamento pastoral integral, por consequência, dialógico, ecumênico, honestamente aberto para interações francas, respeitosas e enriquecedoras, consiste na expressão mais eficaz e abrangente dessa modalidade de ajuda oferecida pela comunidade Cristã. Este trabalho busca dar contribuição singela para o desenvolvimento deste modelo de aconselhamento. / [en] The thesis deals with pastoral counselling from a rounded perspective. Therefore it presents both a brief analysis of the characteristic traces of this time and its influences on human subjects, with emphasis on the aspects that tend to destabilize the existential experience, while it describes the most outstanding schools of pastoral counselling, its intuitions and strategies to accommodate the concerns and anxieties of those who require support and care. It shows the relevance of the elaboration of a new model of counselling, capable of dealing with the intricate grammar of suffering in our days. With views to this, we underline the vital necessity of renewing efforts to surpass the dualisms that impoverish the healing actions of the Christian Church, as well as overcoming the barriers that hinder the enriching conversational exchange among the different fields of knowledge and diverse faith communities. The research still points to Christ, marvelous counsellor, as a model par excellence for church members activity and action for the full well-being of the human family. In addition to this, it reflects on the tradition of God s people and the therapeutic nature of the church as sources of inspiration and motivation for the practice of interpersonal care. We conclude that rounded pastoral counselling, and consequently, dialogical, ecumenical, honestly open to frank, respectful and enriching interactions, consists in the most effective and encompassing expression of this type of help offered by the Christian community. This paper strives to give a simple contribution to the development of this counselling model.

Orientadora: Prof. Dr. André Amaral Gonçalves Bianco / Dissertação (mestrado) - Universidade Federal do ABC, Programa De Pós-Graduação em Ensino, História, Filosofia das Ciências e Matemática, 2017. / A presente dissertação tem por objetivo apresentar uma análise comparativa entre o modo como Michel Foucault e Thomas Kuhn interpretam, respectivamente, a natureza e a estrutura do conhecimento. Nesse sentido, ainda que o primeiro tenha em vista principalmente as ciências humanas, enquanto o segundo atenha-se notadamente às ciências naturais, pretende-se mostrar de que modo suas propostas possuem conceitos que poderiam ser aproximados e, além disso, de que maneira os dois autores interpretam o desenvolvimento histórico como um processo marcado por descontinuidades e rupturas. Os textos dos respectivos autores que tomamos como base para a análise teórica foram As palavras e as coisas (1966) e A estrutura das revoluções científicas (1962). Note-se que não seguiremos uma ordem cronológica das obras, mas tão-somente a estrutura conceitual em que a episteme é entendida como um campo de conhecimento mais abrangente, enquanto o paradigma está circunscrito ao âmbito das ciências naturais. Desse modo, pretende-se mostrar em que medida a noção de episteme proposta por Michel Foucault tem uma natureza e uma função similares à noção de paradigma utilizada por Thomas Kuhn; não obstante, algumas diferenças envolvam uma possível tensão entre os dois conceitos e suas respectivas funções nas filosofias desses autores. A nossa proposta visa apresentar um quadro geral comparativo entre essas duas posturas epistemológicas. Sendo assim, a dissertação procura analisar como se deu a formação das ciências humanas na episteme moderna pelo ponto de vista foucaultiano em comparação à concepção kuhniana sobre a estrutura da ciência, na qual o conceito de paradigma determina os rumos da ciência normal. É precisamente a partir desse quadro conceitual e filosófico que parece emergir uma concepção não linear da história do conhecimento, seja das ciências humanas, seja das ciências naturais. / This thesis aims to present a comparative analysis between the way that Michel Foucault and Thomas Kuhn interpret, respectively, the nature and structure of knowledge. Although the first author focuses mainly on the human sciences, while the second author focuses on the natural sciences, it are intended to show how their proposals have concepts which could be approximated and how both philosophers interpret the historical development as a process marked by discontinuities and ruptures. Their works that we analyze as basis for the theoretical analysis were The order of things (1966) and The structure of scientific revolutions (1962). It is worth mentioning that we will not follow a chronological order of these works but only the conceptual structure where the concept of episteme are understood as a more extensive field of knowledge, while the paradigm is circumscribed to the scope of the natural sciences. Thus, their proposals are directed to show how the notion of episteme proposed by Michel Foucault has a nature and a similar function to the notion of paradigm used by Thomas Kuhn. Nevertheless, some differences involves a possible tension between the two concepts and respective functions of their philosophies. Our proposal aims to present a comparative framework between these epistemological positions. Moreover, our thesis attempts to analyze the formation of the human sciences in modern episteme from the foucaultian point of view in comparison to the kuhnian conception of the structure of science, in which the concept of paradigm determines the route of normal science. It is precisely from that conceptual and philosophical image that a non-linear conception of the history of knowledge seems to emerge, as much as by the human sciences or from the natural sciences.

Abstract The central argument in this MA research report is that arguing for a compromised or depleted political culture or space is extremely difficult if we consider the complexity of the public sphere. This involves firstly arguing that by re-interrogating the concept of the public sphere underpinning orthodox critical perspectives on democratic functioning from deliberative democratic theorists, we find notions of the critical public sphere have been corrupted by the idealism that accompanies this nonetheless important concept. By illuminating this flaw in the orthodox critical democratic perspective and applying it to critiques of South African democracy, I argue that critiquing South African politics and policy making should in general be done with more care, since what is under-contemplated in these critiques by way of the actual nature of the public sphere, is not negligible. Critics, who often start by characterising the political space as dominated by one party which allegedly renders the political space unfit for its critical purpose, ought to be fairer in their accounts. The end result of this increasingly consensual critical position is that we inhabit only a relatively meaningless formal democracy. The exploratory case study of the Human Sciences Research Council which I go on to consider was chosen on the basis of the considered guess that it was likely to throw up evidence of interesting illustrative tendencies in what I argue may constitute a ‘new’ public sphere. The theoretical possibilities I aim to highlight are arguably deserving of more focused appraisal in themselves, but the aim of this dissertation is to introduce the theoretical possibility of an under-theorised public sphere through highlighting how that situation came about, and less so, what would constitute evidence of the nascent theory’s correctness.

Depuis les années quatre-vingt-dix et le succès croissant du Festival Etonnants Voyageurs, Nicolas Bouvier est devenu l’incarnation d’un art de voyager, et son premier livre, L’Usage du monde, s’est imposé comme un nouveau classique du genre viatique. Mais la critique sur son œuvre est encore très parcellaire, notamment parce qu’elle tend à se cantonner aux récits de voyage sans exploiter tout le corpus d’essais, à caractère historiographique ou iconographique, qui constitue une part essentielle de son œuvre. Car l’exploration du monde et celle des bibliothèques constituent les deux faces complémentaires d’un usage du savoir que ce travail de thèse se propose d’étudier, notamment grâce aux carnets inédits qui apportent un précieux éclairage sur sa méthode de travail, ses influences et ses conceptions. Dans une perspective épistémocritique, l’usage du savoir désigne à la fois la façon dont l’écrivain se positionne face à l’ignorance et à la connaissance, et le rapport qu’il entretient avec les savoirs extérieurs à la littérature. S’il fait l’éloge du non-savoir pour mieux recevoir les leçons de la route et tenir à distance, comme Montaigne et Michaux, le pédantisme et le dogmatisme, Bouvier n’en conçoit pas moins son œuvre comme une somme encyclopédique. Sans prétendre à l’autorité du spécialiste, il réinvestit la fonction épistémique que le romantisme avait évacuée du récit de voyage pour transmettre un savoir sur le monde issu de ses lectures et de ses observations, et contribue ainsi au rapprochement entre littérature et sciences humaines qui s’opère depuis plusieurs décennies : son rapport subjectif et spontané à l’histoire, à la géographie et à l’ethnologie témoignent de la capacité de la littérature à « fai[re] tourner les savoirs », sans en « fétichis[er] aucun », selon la formule de Barthes. / Since the 1990s and the increasing success of the Étonnants Voyageurs Festival, Nicolas Bouvier has become the incarnation of the art of travelling, and his first book, L’Usage du Monde (The Way of the World), has established itself as a contemporary classic of the travelogue. But the critique of his writings is still very fragmentary, particularly because it tends to confine them to travel writing, without exploiting the entire corpus of historiographic and iconographical essays, which constitute an essential part of his work. The exploration of the world and that of libraries form two complementary sides of a use of knowledge that this PhD dissertation proposes to examine, especially through unpublished notebooks, which shed valuable light on Bouvier’s working methods, influences and conceptions. In an epistemocritical perspective, the use of knowledge designates both the way in which the author positions himself faced with ignorance and knowledge, and the relationship he maintains with knowledge outside literature. Although he lauds ‘not knowing’ to better learn along the way and to keep pedantry and dogmatism at a distance, like Montaigne and Michaux, Bouvier nonetheless conceives his work as an encyclopaedic whole. Without claiming to be a special authority, he reinvests the epistemic function that Romanticism had drained from travel writing to transmit knowledge about the world from his readings and observations. He thus contributes to the coming together of literature and human sciences that has been occurring over several decades: his subjective and spontaneous relationship to history, geography and ethnology attests to literature’s capacity to “make knowledge go around”, without “fetichising any of it”, according to Barthes’ expression.

La question qui est au cœur de cette thèse peut donc être formulée d'une manière apparemment simple, à savoir : si la langue est un système, quels sont les éléments qui la constituent ? Cette simplicité n'est pourtant qu'apparente, et dissimule, en réalité, une grande complexité. Une réponse acceptable à cette question consisterait en effet non simplement en une affirmation qui précise, par exemple, que les éléments du système Langue sont tels et tels. Elle devrait comporter, également, une explication de leur mode (ou leurs modes) d'interaction, une formulation de leurs lois, une définition de leurs propriétés intrinsèques et de leurs caractéristiques communes, bref une explicitation de tout ce qui justifie que l'on soit autorisé à parler d'« éléments » faisant partie d'un « système » (en l'occurrence, d'une langue), et d'un « système » composé de ce(s) type(s) d'« éléments ». La description d'un élément équivaut – c'est Saussure qui l'a enseigné – à une description du système auquel cet élément participe, c'est-à-dire à une détermination des (types de) rapports qui relient les éléments entre eux. De ce point de vue, la question de savoir quelles sont les entités qui composent le système Langue est une problématique qui porte de manière directe sur la notion du système « Langue », tout court, tel que Saussure le concevait. Cette thèse comporte trois parties. La première, consacrée à la notion de « système », essaye de montrer qu'il existe chez Saussure des fluctuations, et qu'il est possible de dégager au moins deux configuration nettement différentes : l'une nommée par Saussure « système d'oppositions », l'autre « système » (ou « mécanisme », ou encore « organisme ») « grammatical ». La deuxième partie, consacrée à la notion de « valeur », tente de montrer qu'il est possible de trouver, chez Saussure, au moins deux configurations différentes : l'une suivant une voie purement négative et différentielle ; l'autre, plus complexe, comportant des éléments non réductibles à des différences pures. Notre hypothèse a été que ces configurations théoriques distinctes sont issues, chez Saussure, du traitement de problématiques différentes, comportant des éléments définissables, par conséquent, de manière différente. Le pari de notre travail a été de tenter d'expliquer ces deux configurations en prenant pour base la notion d'« entité », dont la définition, disait Saussure, est « la première tâche » de la linguistique.