[pt] Direito e justiça no rastro de Derrida investiga a aproximação entre direito e justiça no pensamento de Jacques Derrida. O objetivo é verificar como as reflexões desconstrutivas do autor percebem os limites e as possibilidades de um discurso jurídico que pretenda fazer justiça à alteridade absoluta. O trabalho explora temas tradicionais das reflexões jusfilosóficas, como a diferença entre força e violência, o fundamento e a justificação da autoridade, a delimitação e a interpretação do direito, bem como a possibilidade de realização de justiça. A experiência da justiça, afirmada como aporia, exige, na negociação do impossível, responsabilidade política infinita pela decisão que pode transformar a ordem jurídica e renovar a promessa por justiça. / [en] Law and justice on the trace of Jacques Derrida investigates the approach of law and justice in the thought of Jacques Derrida. The objective is to verify how Derrida’s deconstructive thought understands the limits and the possibilities of a legal discourse that intends to do justice to absolute alterity. The paper explores traditional issues for legal thought, such as the difference between force and violence, the foundation and justification of authority, the delimitation and interpretation of law and the possibility of achieving justice. The experience of justice affirmed as aporia requires, in the negotiation of the impossible, infinite political responsibility for the decision that might change the legal system and renew its promise for justice.

Não é raro nas produções de J. M. Coetzee e de Roberto Bolaño que a prática artística converta-se em exercício de terror e violência. São constantes as situações em que a construção literária e da literatura produz modos específicos de autoritarismo, esquecimento e injustiça. Tais atos provocam um abalo enunciativo nos textos que os narram, gerando um questionamento sobre sua própria legitimidade (estética, ética, política) e a do campo discursivo ao qual estão associados. Para compreender a situação apresentada e enfrentada por essas obras, esta tese recompõe os percursos históricos por elas traçados. A começar por genealogias da literatura e de sistemas literários, que se entrecruzam, sobrepõe-se ou apropriam-se do passado colonial, do nazismo, das ditaduras latino-americanas e do apartheid, tal como indiciam Foe e La literatura nazi en América. Em seguida, nossa rota se detém sobre os períodos de transições que marcaram tanto a África do Sul como o Chile de finais do século XX, nos quais processos de verdade e justiça acabam se revertendo em casos de neutralização da memória e da linguagem, ficcionalizando a violência do passado em troca da legitimação da nova ordem discursiva do presente, na qual o literário teria um lugar próprio, tal como ocorre, por exemplo, em Nocturno de Chile. Por último, abre-se o presente democrático a partir do qual todos esses livros são narrados, em que a literatura se converte no produto mais bem acabado de um regime de oferta da palavra e de administração da multiplicidade, sob a forma do direito e da promessa do direito. Assim se configuram, por exemplo, Elizabeth Costello ou Los detectives salvajes, sem, no entanto, deixarem de esboçar uma fuga desse horizonte, em busca de outros mundos, outras formas possíveis de partilhar a linguagem. Nessa trajetória, iremos rever importantes conceitos e valores que estão intimamente ligados a essa prática simbólica tais como autonomia, liberdade, memória, democracia, entre outros, para que possamos compreender em que condições a literatura pode se tornar indesejável ou mesmo repudiável, tais como conjecturam esses autores / It is not uncommon, in the works of J. M. Coetzee and Roberto Bolaño for artistic practice to convert itself into the exercise of terror and violence. In numerous situations, the literary construction and literature produce particular types of authoritarianism, oblivion and injustice. Such acts provoke an enunciative disturbance in the narrating texts, generating questions about their own (esthetic, ethics, politics) legitimacy and about the discursive field to which they are associated. In order to understand the situation presented and the ones faced by these literary works, this thesis reconstructs the historical paths tery trace. The study begins with literary genealogies and literary systems that intersect, overlap or appropriate Colonial History, Nazism, Latin American dictatorships and the apartheid, such as indicated by Foe and La literatura nazi en América. Then the focus rests on periods of transition that mark both South Africa and Chile at the end of the 20th century. In such periods truth commissions and justice end up reverting to the neutralization of memory and language, fictionalizing the violence of the past in exchange for the legitimization of the new discursive order of the present, in which literature would have a place of its own, such as in Nocturno de Chile. Lastly, the democratic present is the opening from which all of these books are narrated, wherein literature converts itself into the most polished product of a supply scheme of the written word and the administration of multiplicity, in the form and the promise of the right. It thereby constitutes the works, Elizabeth Costello or Los detectives salvajes, for example, while simultaneously sketching an escape of this horizon, in search of other worlds, other possible forms of sharing language. In this trajectory, important concepts will be reconsidered, along with values closely linked to the literary, such as autonomy, freedom, memory, and democracy, among others, so that it may be possible to understand in which conditions, literature can become undesirable or even despicable, as these authors conjecture

Dans cette thèse, nous nous intéressons aux relations spécifiques entre l’architecture et la philosophie dans une période bien précise de l’histoire de l’architecture. Notre recherche consiste en une analyse approfondie du processus de la conception architecturale approchée à partir de la philosophie de la déconstruction. Il ne s’agit pas d’aborder de façon générale le domaine trop vaste des emprunts que les architectes peuvent faire à la philosophie, mais bien de se limiter à une entrée beaucoup plus précise, en partant d’une interrogation portant sur les relations que les architectes dits «déconstructivistes» entretiennent avec un courant de la philosophie connu, depuis les écrits du philosophe français Jacques Derrida, sous cette même appellation de «philosophie de la déconstruction». L’enjeu est d’étudier le processus de conception architecturale, son passage par des concepts et son aboutissement dans des formes, en le référant à la philosophie et en se demandant en particulier comment les architectes utilisent des références philosophiques. Pour arriver à une assimilation plus rigoureuse de la pensée déconstructive en architecture, l’architecte American : Peter Eisenman a proposé une interprétation du processus de conception architecturale proche de la logique textuelle. Ce processus s’appellera chez Eisenman la «décomposition». Notre problématique majeure sera d’essayer de comprendre quels outils à la fois théoriques et pratiques utilisent les architectes contemporaines afin de restructurer une conception architecturale influencée par la pensée déconstructive ? Le but était d’arriver à donner à la déconstruction en architecture un aspect et une définition précis, au-delà loin des seules images métaphoriques que certains architectes peuvent proposer de cette notion. De là dépendait le choix des œuvres analysées comme exemples de ce mouvement, mais aussi l’élucidation que nous tentions du processus de conception architecturale issu de cette notion de déconstruction. Notre but était de parvenir à donner une figure esthétique, théorique, fonctionnelle et opérationnelle à un mouvement architectural. Nous avons construit notre projet de recherche autour de quatre problématiques et hypothèses majeures qui résument de façon générale le chemin parcouru. La première interrogation vise l’origine de ce mouvement, dans la mesure où il est au croisement de ses deux disciplines divers, la philosophie et l’architecture. Est-il possible que ce mouvement soit le fruit d’une transformation philosophique en architecture, détaché de toute théorie architecturale antérieure ? Ou bien n’est-il que le développement d’une ou plusieurs idéologies antérieures en architecture ? Notre deuxième interrogation est orientée vers une compréhension de la source philosophique – les écrits de Jacques Derrida – et le processus d’une critique de la métaphysique chez le philosophe. Qu’est-ce que la déconstruction? La troisième interrogation vise une analyse concrète entre les données philosophiques et les œuvres architecturales. Comment l’architecture, art de construction par excellence, peut-elle devenir une déconstruction d’elle-même ? Dans quelle (s) limite (s) est-il possible de réduire la déconstruction à des connaissances définissables, comme semble malgré tout l’exiger l’architecture ? Ainsi, la dernière interrogation principale de notre projet vise l’impacte de ce mouvement sur l’architecture en globale et l’architecture contemporaine. / In this thesis, we focus on the specific relationship between architecture and philosophy in a specific period in the history of architecture. Although our research analyzes the process of architectural design through the philosophy of deconstruction, it does not generally address too broad field of philosophy. In fact, the project undermines the effects of the philosophical method of deconstruction on architecture and the so-called deconstructivists' concern with "philosophy of deconstruction" known from the writings of the French philosopher Jacques Derrida. In other words, the challenge is to study the process of architectural design, its association with concepts and its effect on forms, by referring to philosophy and in particular by claiming how architects use the philosophical references. To achieve a more precise assimilation of deconstructive thought in architecture, American architect Peter Eisenman proposed an interpretation of the architectural design process close to the textual logic. For Eisenman, this process is called "decomposition". Our major issue is to try to understand what theoretical tools and practices are used at the same time by the contemporary architects to restructure an architectural design influenced by the deconstructive thought. The aim is to give the deconstruction in architecture, a specific dimension and precise definition, far beyond the few metaphorical images that may offer some architects of thisconcept. Although we require analyzable projects to achieve a clear-cut definition, we have tried to elucidate the architectural design process resulting from the notion of deconstruction. Our goal is to achieve an operational, functional, theoretical and anaesthetic figure in an architectural movement. We have carried out our research project around four major issues and assumptions that generally summarize achieved progress. The first question examines the origin of this movement, in so far as it is at the crossroads of two different disciplines, philosophy and architecture. Is this architectural movement theresult of a philosophical transformation in architecture apart from any previous ideologies in architecture or is it the product of the development of one or more ideologies ? Our second question is directed towards an understanding of the philosophical source in the writings of Jacques Derrida and the process of critique of metaphysics for him. What is deconstruction ? The third question is about the concrete analysis between philosophical data and architectural works. How architecture, art of construction by excellence, become a deconstruction itself ? To what extent is it possible to reduce the deconstruction to a definable knowledge that the architecture can use it ? Thus, the last main question of our project highlights the impact of this movement on architecture in global and contemporary architecture.

Pour exprimer ou définir une idée nouvelle, Derrida détourne souvent le sens d’un mot en se l’appropriant. La relation de Derrida avec les idées est telle que leur transmission passe par un vocabulaire spécifique, notamment l’analyse de l’étymologie (vraie et fausse). Mais quelle est sa conception du mot ? Quelles en sont les implications et les conséquences ? Pour répondre à ces questions, l’approche la plus féconde consiste à suivre au plus près celle que Derrida utilise en abordant la langue par rapport à la grammaire au sens large (c’est-à-dire tout ce qui fait événement dans la langue). En effet, la relation entre le mot et l’idée prend tout son sens dans l’analyse de certaines scènes bibliques, telles celles de la Genèse ou encore du mythe de Babel. Le fameux énoncé inaugural de l’Évangile de Jean, « Au commencement était la parole... », fait retour dans l’œuvre de Derrida, où il connaît plusieurs variations : il mérite examen, dans la perspective d’une déconstruction du logos et des origines de la langue. Le corpus de notre étude porte principalement sur trois textes de Jacques Derrida : « Des tours de Babel » (L’art des confins, PUF, 1979), Schibboleth – Pour Paul Celan (Galilée, 1986) et Donner la mort (Galilée, 1999), ces textes permettant tous une interrogation de l’« intention » divine dans le langage. Notre visée, en privilégiant dans l’œuvre derridienne ces « exemples » bibliques, est d’étudier la démarche de Derrida dans la « création » d’une langue, aspect qui a toujours été inséparable de l’élaboration de sa philosophie et auquel il a accordé la plus grande attention. À terme, ce travail se veut une contribution à la pensée du philosophe, portant sur un aspect capital de son travail et battant en brèche l’idée que son écriture est « absconse » ou « hermétique », alors qu’il y va pour lui de la mise en œuvre de sa manière même de concevoir la langue. / In order to express or define a new idea, Derrida often alters the meaning of a word in order to make it his own. Derrida’s relationship with ideas mostly expresses itself through a specific vocabulary which finds its roots in an etymological analysis (whether true or false). How does Derrida conceive the word? What are its implications and consequences? In order to answer these questions, one ought to follow closely Derrida’s approach of language through grammar in its broader sense (meaning anything which produces an event in language). It is by the examination of biblical episodes such as Genesis or Babel’s myth that the relationship between a word and the idea it represents is better conceived. The inaugural sentence in the gospel of John, “In the beginning was the Word…”, is often present in Derrida’s work, where its numerous occurrences undergo various transformations: this requires a closer inspection, especially in retrospect of logos’s deconstruction and the origin of language. This analysis will be based upon, amongst other texts, Shibboleth: for Paul Celan, The Gift of Death and “Des Tours de Babel” since they allow the possibility of a “divine intention” within language. Our objective, through a preferential study of those biblical “examples” in Derrida’s work, is to study his creation process pertaining to language. This aspect has always been intertwined with the elaboration of his philosophy and he has given it the utmost attention. In the end, this analysis presents itself as a contribution to the philosopher’s thinking, addressing a paramount aspect of his work while disproving the idea that his writing is “unreachable”, whereas it is, in fact, a question of how Derrida conceives language.

As catástrofes coletivas impostas pelos regimes autoritários, sejam eles racistas, tal como o apartheid na África do Sul, sejam eles diretamente políticos, tal como a ditadura militar no Brasil, implicam esforços diários de reflexão e ação política. O que caracteriza estes governos é a violação aos direitos de seus cidadãos por meio de um brutal aparato policial-militar. E o pior: todo esse esquema foi montado e mantido pelo Estado, que institucionalizou a prisão, a tortura, o desaparecimento e o assassinato. As sociedades têm enfrentado o seguinte problema: como conciliar o passado doloroso com um presente democrático, administrando os conflitos que com a mera passagem institucional de um governo de exceção para um democrático não se encerraram. Isto porque as violações aos direitos humanos não se restringiram às instituições políticas, mas, indo muito além, atingiram os indivíduos e alteraram significativamente a subjetividade dessas sociedades. A oposição entre a razão política pacificadora do Estado e as memórias doloridas sobre a ditadura militar brasileira obstrui a expressão pública da dor e reduz a memória às emoções privadas. A sociedade sul-africana, valorizando as narrativas, tornou públicas estas experiências ao divulgar as narrativas construídas em seu espaço, criando um impacto na sociedade, seja em suas subjetividades ou mesmo nas políticas públicas adotadas posteriormente. Abriu mão de punir quem confessasse tudo, em nome de uma conciliação nacional. Já no Brasil, a conciliação promovida entre a anistia de 1979 e a democratização de 1985 teve por preço a omissão das memórias do horror. Nossa idéia é que diante da queda de investimento no diálogo e na convivência pública democrática, a publicidade dos traumas e ressentimentos por meio das narrativas poderia contribuir para a consumação do luto e para o aprimoramento dos elos sociais. / The collective catastrophes imposed by authoritarian regimes, be they of racist character, like apartheid in South Africa, or be they of strictly political character, like the military dictatorship in Brazil, require daily efforts of reflection as well as political action. These governments were characterized by their systematic violation of their citizens\' rights by brutal military and police apparatus. Worst of all, the whole scheme was set up and maintained by a State which institutionalized imprisonment, torture, disappearance and murder. Thus, these societies are left today to face a difficult issue: how to reconcile such painful past with a democratic present, and still manage the conflicts that do not end with a mere institutional passage from a dictatorial government to a democratic one. Human rights violations were not limited to political institutions, but went far beyond; they reached individuals, and they modified the subjectivity of those societies significantly. The opposition between the State pacificatory political reason and the painful memories regarding Brazilian military dictatorship obstructs public expression of pain and reduces memory to private emotions. In contrast, by valuing the narratives of the past, the South African society tried to recover the memory of the painful moments making these experiences public by publishing their narratives. South Africans gave up punishing those State criminals with the only condition they would confess everything, in order to foster a national conciliation. In Brazil, however, the ideal of a national conciliation to put an end to military rule paid the huge price of silencing the memories of pain, torture, and death. This had an impact on society, on its subjectivity and even on the public politics adopted later. Our point of view is that due to the lack of investment in the dialogue and in the democratic social communion the publicizing of traumas and resentments by means of narratives could contribute to realization of the mourning, thus promoting social bonds.

[pt] Esta dissertação toma por objeto privilegiado de análise o livro L Intrus (O Intruso), do filósofo francês (1940) Jean-Luc Nancy. O livro mescla a escrita poética à reflexão propriamente filosófica e oferece, por conseguinte, o desafio de uma compreensão que tome em conta esse duplo viés. Partindo da abordagem inicial sobre o caráter do livro, é formulada a hipótese central de pesquisa: a questão do intruso, implícita no livro de Nancy, versa sobre o caráter desconstrutivo tanto do corpo social, quanto do corpo privado. Ambos funcionariam articulando-se numa dupla injunção, que no primeiro caso, apresenta-se numa investigação sobre o contato entre os termos intruso e estrangeiro, e no segundo caso, entre intruso e estranho. A pesquisa atua, ainda, num registro marcadamente contemporâneo. São as exigências, os problemas, as crises do mundo de hoje que norteiam as leituras do livro de Nancy, a compreensão da noção de hospitalidade e o redimensionamento da noção de subjetividade. / [en] This dissertation has, as its primary object of analysis, the book L Intrus (The intruder), by French philosopher Jean-Luc Nancy (1940). This book blends poetic writing to proper philosophical reflection, and therefore poses the challenge of a comprehension that considers this double perspective. Based on this first approach to the nature of the book, the central research hypothesis is formulated: the topic of the intruder, implicit in Nancy s book, deals with the deconstructive nature of both the social and the private bodies. Both would work by articulating into a double injunction, which, in the first case, is present in an investigation of the contact between the terms intruder and foreigner, and in the second case, between intruder and strange. Also, the research takes place on a markedly contemporary register. It is the demands, problems and crises of today s world that guide the readings of Nancy s book, the understanding of the notion of hospitality and the redimensioning of the notion of subjectivity.

As catástrofes coletivas impostas pelos regimes autoritários, sejam eles racistas, tal como o apartheid na África do Sul, sejam eles diretamente políticos, tal como a ditadura militar no Brasil, implicam esforços diários de reflexão e ação política. O que caracteriza estes governos é a violação aos direitos de seus cidadãos por meio de um brutal aparato policial-militar. E o pior: todo esse esquema foi montado e mantido pelo Estado, que institucionalizou a prisão, a tortura, o desaparecimento e o assassinato. As sociedades têm enfrentado o seguinte problema: como conciliar o passado doloroso com um presente democrático, administrando os conflitos que com a mera passagem institucional de um governo de exceção para um democrático não se encerraram. Isto porque as violações aos direitos humanos não se restringiram às instituições políticas, mas, indo muito além, atingiram os indivíduos e alteraram significativamente a subjetividade dessas sociedades. A oposição entre a razão política pacificadora do Estado e as memórias doloridas sobre a ditadura militar brasileira obstrui a expressão pública da dor e reduz a memória às emoções privadas. A sociedade sul-africana, valorizando as narrativas, tornou públicas estas experiências ao divulgar as narrativas construídas em seu espaço, criando um impacto na sociedade, seja em suas subjetividades ou mesmo nas políticas públicas adotadas posteriormente. Abriu mão de punir quem confessasse tudo, em nome de uma conciliação nacional. Já no Brasil, a conciliação promovida entre a anistia de 1979 e a democratização de 1985 teve por preço a omissão das memórias do horror. Nossa idéia é que diante da queda de investimento no diálogo e na convivência pública democrática, a publicidade dos traumas e ressentimentos por meio das narrativas poderia contribuir para a consumação do luto e para o aprimoramento dos elos sociais. / The collective catastrophes imposed by authoritarian regimes, be they of racist character, like apartheid in South Africa, or be they of strictly political character, like the military dictatorship in Brazil, require daily efforts of reflection as well as political action. These governments were characterized by their systematic violation of their citizens\' rights by brutal military and police apparatus. Worst of all, the whole scheme was set up and maintained by a State which institutionalized imprisonment, torture, disappearance and murder. Thus, these societies are left today to face a difficult issue: how to reconcile such painful past with a democratic present, and still manage the conflicts that do not end with a mere institutional passage from a dictatorial government to a democratic one. Human rights violations were not limited to political institutions, but went far beyond; they reached individuals, and they modified the subjectivity of those societies significantly. The opposition between the State pacificatory political reason and the painful memories regarding Brazilian military dictatorship obstructs public expression of pain and reduces memory to private emotions. In contrast, by valuing the narratives of the past, the South African society tried to recover the memory of the painful moments making these experiences public by publishing their narratives. South Africans gave up punishing those State criminals with the only condition they would confess everything, in order to foster a national conciliation. In Brazil, however, the ideal of a national conciliation to put an end to military rule paid the huge price of silencing the memories of pain, torture, and death. This had an impact on society, on its subjectivity and even on the public politics adopted later. Our point of view is that due to the lack of investment in the dialogue and in the democratic social communion the publicizing of traumas and resentments by means of narratives could contribute to realization of the mourning, thus promoting social bonds.

The main aim of this diploma thesis is to analyze the problem of anorexia from Foucault's perspective. The first hypothesis is that this 'pathology' is rather a social construction which has its origins in social norms and standards that operate in the society to make firm distinction between the normal and the pathological, the ideal and the unacceptable. In this study we will use Foucault's theory of power and discipline, the concept of biopower and also his critics of psychiatry. At the same time, we will complete our survey with the concept of construction and deconstruction of Jacques Derrida and with the social identity theory of Judith Butler.

The presented study takes up the problem of Bataille's impossible testimony of the impossible. This endeavor represents a wider contextual framework for a project of this thesis which proposes a way of laying down the foundation for a philosophical reading of Bataille's L'expérience intérieure by developing some key moments of his anthropology. Bataille's thought is introduced as the dynamics of a gesture of testimony (or a witnessing) which testifies to the difference du sens as it is being incorporated in the movement of writing (écriture) into the texts of La Somme Athéologique. Since these texts oftentimes resist a direct philosophical treatment, this essay discusses the possibilities of a philosophical approach to Bataille. Such discussion results in setting up the necessary limitations of an adequate philosophical attitude towards Bataille's thought while leaving its problematic quality in play. Then the narrower framework of this essay is put into work in an attempt to achieve an understanding of key parts of The Inner Experience through a philosophical analysis of Bataille's concept of humanity.

[pt] O presente trabalho tem a metáfora como seu objeto e busca investigar os problemas que esta figura de linguagem suscita à filosofia. Desde então, será tomado como escopo e instrumentos de análise as obras de dois filósofos contemporâneos, Paul Ricoeur e Jacques Derrida, por suas contribuições relevantes ao estudo deste tema. De início, será apresentado como a hermenêutica propõe pensar a metáfora para além da estilização retórica e os limites que a separam do discurso filosófico, em seguida será mostrado como a clara delimitação destes limites é posta sob suspeita pela desconstrução. Portanto, ao seguir juntamente por essas duas propostas, o trabalho se desenvolve ao analisar seus pressupostos, pontos de intersecção e diferença. / [en] The present work has the metaphor as its objects and aims to investigate the problems that this figure of speech brings to philosophy. Since then, it will be taken as scope and analysis s instruments the works of two contemporary philosophers, Paul Ricoeur and Jacques Derrida, for their relevant contributions to the study of this matter. At the beginning, it will be presented how hermeneutics propose to think metaphor beyond rhetorical stylization and the limits that set her apart from philosophy s discourse, then it will be shown how the clear determination of these limits are put under suspicious by deconstruction. Therefore, by following jointly these two proposals, the work is developed by the analysis of their presuppositions, intersections points and differences.