Orientador: Elisa Angotti Kossovitch / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-07-23T00:48:04Z (GMT). No. of bitstreams: 1 Rodrigues_Rogerio_M.pdf: 10358398 bytes, checksum: f48c4a1d01cc2db13be88afc250af7f7 (MD5) Previous issue date: 1997 / Resumo: Tomando como princípio de partida a teoria de Mareei Mauss, refletimos sobre questões pertinentes à educação do corpo, procurando, num primeiro momento, apreender a forma pela qual um enfoque sociológico pudesse contribuir para a construção de um conhecimento sobre esse fenômeno social. Para tanto, fixamos nossa atenção na obra desse Autor, de maneira geral, buscando reconstruir o percurso por ele traçado até a elaboração de seu artigo sobre "as técnicas corporais". Ao realizarmos essa tarefa, centramos o estudo em algumas questões pertinentes ao pensamento de Pierre Bourdieu e Norbert Elias, sobre a educação do corpo, procurando ressaltar alguns pontos capazes de colaborar com essa temática. Com isso, esperamos ter contribuído com a reflexão no âmbito de uma sociologia das atividades corporais preocupada com a constituição de uma teoria capaz de explicar e, por que não, de fundamentar os motivos responsáveis pelas maneiras diversificadas de utilização e, principalmente, de "construção" de determinado tipo de corpo no interior de uma sociedade / Mestrado / Ciencias Sociais Aplicadas à Educação / Mestre em Educação

Orientador: Josue Pereira da Silva / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-14T04:58:59Z (GMT). No. of bitstreams: 1 Constantino_AlexandreKrugner_D.pdf: 1902117 bytes, checksum: 8a950e67a9b87f8d57f907361e8a8dac (MD5) Previous issue date: 2009 / Resumo: O conceito de solidariedade é um dos conceitos fundantes da Sociologia. Não obstante este status, durante muitas décadas a solidariedade ocupou um lugar secundário nos debates do campo sociológico, a despeito das profundas transformações pelas quais as sociedades contemporâneas passaram, com evidentes reflexos nos processos vários de socialização e diferenciação. Neste sentido, o presente trabalho pretende recuperar um conceito crítico e contemporâneo de solidariedade e suprir o déficit teórico apontado. Para tanto, será empenhada uma análise genealógica do conceito, elucidando suas raízes históricas, para em seguida perseguir seu desdobramento e desenvolvimento já em pleno século XX, dentro de dois grandes paradigmas das ciências sociais: o paradigma comunicativo, na esteira da Teoria Crítica de Jürgen Habermas; e o paradigma da dádiva, decorrente de uma releitura não-estruturalista do Ensaio sobre a Dádiva de Marcel Mauss. Finalizando, pretende-se que, do confronto entre os dois paradigmas, suas virtudes e fraquezas, possam emergir um conceito vivo e atual de solidariedade, que faça jus a sua importância dentro das Ciências Sociais / Abstract: Solidarity is a founding concept of Sociology. Notwithstanding such status, for many decades solidarity has occupied a marginal position in the sociological debates, despite the deep transformations through which the contemporary societies have passed, with clear consequences in various processes of socialization and differentiation. Accordingly, this work seeks to recover a critical and contemporary concept of solidarity and overcome the aforementioned theoretical deficiency. It is committed to the genealogical analysis of the concept and the clarification of its historical roots, pursuing its ramifications and development in the twentieth century in two major paradigms of the social sciences: the communicative paradigm, based on the Critical Theory by Jürgen Habermas, and the gift paradigm, from a non-structuralist review of Marcel Mauss' The Gift. Finally, the author's purpose is to give rise to a living and current concept of solidarity through a discussion of the virtues and weaknesses of the two paradigms, thus calling attention to the importance of solidarity within the social sciences / Doutorado / Teoria Sociológica / Doutor em Sociologia

Idealizados por Inácio de Loyola (1491-1556) na primeira metade do século XVI, os “Exercícios Espirituais para vencer a si mesmo e ordenar a própria vida, sem se determinar por nenhuma afeição desordenada” ou, simplesmente, “Exercícios Espirituais” é mais uma proposta cristã que se pretende instrumento de renovação íntima e pessoal. Anotados em um livreto, Loyola nele preconiza uma série de exercícios que conduziriam o exercitante à descoberta da vontade de Deus para sua vida pessoal com vistas à Salvação. Mas, se para Loyola a renovação da pessoa passa inequivocamente pelo exercício da alma, o corpo não escapa, pois, a este processo. Tomando o livro de Exercícios como fonte de investigação, perguntamo-nos: qual o lugar do corpo nos Exercícios Espirituais? Tendo como premissa ser as noções de pessoa humana um dado sócio-cultural e as noções de corpo delas tributárias, como afirma David Le Breton, procuramos identificar os usos do corpo a partir do conceito maussiano de técnicas do corpo. Feito este trabalho pudemos verificar que os usos do corpo demandados pelos Exercícios estão para além daqueles reconhecidos pelo seu idealizador enquanto tais. Exames de consciência, meditações/contemplações, modos de orar, uso da imaginação, dentre outros, também podem ser entendidas enquanto técnicas corporais. Portanto, apesar dos Exercícios se pretenderem fundamentalmente espirituais, eles são em sua totalidade Exercícios corporais. / Idéalisés par Ignacio de Loyola dans la première moitié du XVI siècle, les «Exercices spirituels pour se vaincre soi-même et ordonner sa vie sans se décider par quelque attachement qui serait désordonné», ou, simplement, Exercices Spirituels est une autre proposition chrétienne qui s´utilise comme instrument de rénovation intime et personnelle. Loyola a écrit un livre dans lequel il préconise une série d´exercices qui permet à l’exercitant d’obtenir son Salut à travers la volonté de Dieu. Mais, si pour Loyola la rénovation de la personne passe inévitablement par l´exercice de l´âme, le corps n´échappe pas à ce processus. Si nous prenons le livre «Exercices Spirituels» comme source d´investigation, nous pouvons nous demander: quelle y est la place du corps? Ayant comme prémisse les notions de personnes humaines une donnée socio-culturelle et les notions de corps dont elles sont tributaires comme affirme David Le Breton, nous cherchons à identifier les utilisations du corps à partir du concept de Marcel Mauss des «techniques du corps». Après avoir fait ce travail nous pouvons vérifier que les utilisations du corps sollicitées par les Exercices sont audelà de ceux reconnus comme tels par son créateur. Examens de conscience, méditations/contemplations, manières de prier, utilisations de l´imagination entre autres, peuvent être considérés comme techniques corporels. Bien que les «Exercices Spirituels» se prétendent fondamentalement spirituels, ils sont dans leur totalité des exercices corporels.

Explorer la grâce à la lumière des pratiques de don étudiées par Marcel Mauss a une pertinence tout à la fois anthropologique et théologique, donc humaine : telle est l’hypothèse qui est à l’origine de cette recherche de théologie systématique. Concrètement, il s’agit de vérifier cette hypothèse à partir d’une lecture analytique des travaux de deux auteurs qui, dans leurs champs disciplinaires respectifs, se sont intéressés à l’«Essai sur le don» de Mauss pour repenser la grâce, et qui ont aussi accordé une attention soutenue à la dimension rituelle des pratiques de don. Du côté de l’anthropologie, Marcel Hénaff rattache explicitement la grâce – pratiques et pensées diverses – à la tradition du «don réciproque cérémoniel» dans les sociétés segmentaires, mais il montre aussi et surtout en quoi elle implique une transformation majeure de cette tradition. Tant du côté du don cérémoniel que de celui de la grâce, il s’agit de reconnaissance publique et de lien social – dit autrement, de symbolisme –, mais il s’agit aussi de formes distinctes. Autant il importe de rattacher ces diverses formes aux contextes et aux types d’organisation sociale qui les portent, autant il importe également de prendre en considération la part «invisible» de la reconnaissance pour bien comprendre ce qui s’y joue, c’est-à-dire la reconnaissance avec les diverses figures de l’invisible – esprits, ancêtres, dieux. De plus, la pensée anthropologique de la reconnaissance de Marcel Hénaff jette un éclairage singulier sur la tradition chrétienne et sur ce qu’elle a fait du don. Du côté de la théologie chrétienne, Louis-Marie Chauvet pense lui aussi la grâce en lien avec les travaux de Mauss sur le don. Bien que sa théorie du «symbolique» soit hétéroclite, le don cérémoniel comme «échange symbolique» y occupe une place de choix. L’échange symbolique va même jusqu’à configurer le champ des questions, et il intervient de manière centrale dans sa théologie de l’alliance chrétienne et de la grâce. Il en va de même pour l’eucharistie, qu’il approche comme un rituel/sacrement de don à partir duquel il interroge l’héritage chrétien de la grâce. À plusieurs égards, les travaux d’Hénaff et de Chauvet s’appellent et se complètent. Le premier est attentif aux rituels dans les sociétés segmentaires et il manifeste une authentique curiosité théologique. Cependant, il en dit peu sur la ritualité chrétienne. Le second, quant à lui, est attentif aux rituels chrétiens et il manifeste une authentique curiosité anthropologique, mais il tend parfois à sous-estimer l’écart entre l’«échange symbolique» dans les sociétés segmentaires et ce qui pourrait être l’«échange symbolique» dans le christianisme. Enfin, tous les deux portent une interrogation de fond sur les sociétés occidentales modernes, sur leurs fécondités, mais aussi sur les défis qu’elles doivent affronter, notamment en ce qui concerne le lien social et les empiétements de l’économique sur l’ensemble des secteurs de vie. À partir des travaux de ces deux auteurs, la présente recherche vise donc à faire entendre certaines des résonnances actuelles de l’alliance chrétienne et de la grâce en ce qui concerne l’avènement du sujet croyant, le lien ecclésial, la vie sacramentaire et la participation des Églises à la société civile et au lien social en contexte de modernité occidentale. / Exploring grace in light of the gift practices studied by Marcel Mauss is relevant from an anthropological standpoint as much as from a theological standpoint: such is the hypothesis explored in this systematic theology research. Precisely, this hypothesis is tested through an analytical reading of the works of two authors who, in their respective fields and with the ambition of rethinking grace, showed a resolute interest in Mauss’s essay on the gift and devoted a special attention to the ritual dimension of gift practices. In his work, Marcel Hénaff considers grace from an anthropological point of view and relates it – with its diverse practices and theories – to the ceremonial gift exchange tradition which can be found in societies without a central state, but he also mainly shows how it implies a major transformation of this tradition. Ceremonial gift exchange and grace are primarily concerned with public recognition and social bonding – in other words, with symbolism – but that recognition is also embodied in very different institutions. In order to understand what is at stake in these different forms of recognition, it is essential not only to relate them to the different types of social organization in which they are found, but also to consider their «invisible» part, that is the relationships with the diverse figures of the invisible – spirits, ancestors, gods. This is how Marcel Hénaff’s anthropology of recognition sheds light on the Christian tradition and on its handling of the gift. In Christian theology, Louis-Marie Chauvet also approaches grace in relation to Mauss’s essay and thinking on gift practices. In Chauvet’s variegated theory of the «symbolic», the ceremonial gift as a «symbolic exchange» stands out. The vocabulary associated with symbolic exchange not only formulates the important questions, it is also central in his theology of Christian covenant and grace. The same applies to the Eucharist, which he addresses as a gift ritual and through which he examines the Christian heritage of grace. In many ways, Hénaff’s and Chauvet’s work complete each other. The former is mindful of the rituals in societies without a central state and shows an authentic theological curiosity. However, he does not say much about Christian rituality. The latter is mindful of Christian rituals and shows an authentic anthropological curiosity, but he tends to underestimate the difference between «symbolic exchange» in societies without a central state and what could be a Christian «symbolic exchange». Finally, both examine and question western and modern societies regarding their possibilities, but also the challenges they are facing concerning social bonding, as well as the overlapping of economic exchanges in every sphere of life. The objective of this research and its analysis of the works of these two authors is to enlighten today’s relevance of covenant and grace in its various aspects: the advent of the subject, the ecclesiological bond, the sacramental life and the participation of Christian Churches in the social life in western modernity.

Entre la fin du XIXe siècle et la seconde guerre mondiale, les sciences ont été bouleversées par la critique de la logique expérimentale du progrès et par la remise en question du déterminisme qui structuraient et justifiaient la recherche des lois de la nature. Ces événements ont marqué et catalysé un mouvement général de réorganisation de la recherche, de révision de ses visées de connaissances, de ses méthodes, des intentions pratiques de la science et de ses significations. Ce mémoire apprécie l’apport de cet épisode de l’histoire des sciences à travers les transformations de la sociologie de Émile Durkheim et Marcel Mauss, héritiers de la tradition des sciences modernes ayant contribué à l’élaboration des cadres actuels de la recherche. Rapprochée d’autres entreprises savantes, l’étude de ce cas alimente des discussions plus générales sur le progrès des sciences et la vocation morale de la recherche contemporaine. / Between the end of the nineteenth century and the Second World War, science has been shaken by criticism which aimed at experimental logic and determinism. Both principles structured and justified research on the laws of nature. These events have provoked a general movement in the reorganisation of research, in the revision of its objectives and its methods, as well as the practical intentions of science and its meaning. This study evaluates the contribution of this episode in the history of science through the changes in the sociology of Émile Durkheim and Marcel Mauss. While taking into consideration other scientific projects, this case study provides more general reflections on the progress of science and the moral purpose of contemporary research.

This dissertation examines the impacts of the tsunami of 2004 on economic development priorities in Nagapattinam, South India. By focusing on the manner in which the disaster was cast as an opportunity by the state and multilateral agencies, the unprecedented scale and ambiguous character of involvement by NGOs in reconstruction, and the distinction drawn between economic development and humanitarian aid in the constitution of a reconstruction agenda predicated on the relocation of artisanal fisher communities from the coast, this study demonstrates how post-disaster outcomes are increasingly being shaped by priorities tied to neoliberal globalization. At the same time the processes that unfold are also characterized by significant complexities particularly on account of efforts by affected populations to deploy various strategies to defend their interests, and substantive differences in the approach of NGOs. / text