Dans la lignée de recherches précédentes en Sciences de l’Information et de la Communication, ce travail explore la question de la « transparence » dans l’évaluation du risque, en particulier dans le cadre des controverses scientifiques et des polémiques médiatiques autour des pesticides et des OGM. Face à ce principe - jamais défini et pourtant central – ce travail cherche à répondre à la question suivante : Quelles sont les limites de la mise en œuvre de la notion de « transparence » ? Dans ce cadre, on étudie précisément l'« Affaire Séralini » qui fait suite à la publication d’une étude controversée sur les OGM et les pesticides et leurs conséquences sur la santé. Dans la première partie de notre travail, nous avons cherché à analyser le passage de la transparence à la transparence numérique au regard des évolutions de la sphère publique, de la société moderne à la société postmoderne. Nous avons consacré la deuxième partie de notre travail à notre terrain d’étude à proprement parler, c’est-à-dire l’« Affaire Séralini ». En posant la question des controverses et des polémiques dans la « société du risque », nous avons pu questionner comment la « société transparente » se déploie dans une société postindustrielle confrontée aux risques. Enfin, notre dernière partie explore les injonctions paradoxales de la transparence qu’on peut observer au cours de l’« Affaire Séralini ». Au-delà des limites de l’injonction à la transparence reste-t-il une place pour la confiance et le parler-vrai dans nos sociétés du risque ? / In line with previous research in Communication Studies, this work explores the question of “transparency” in risk evaluation, especially in regard with scientific controversies and media polemics about pesticides and GMOs. Questioning a principle never defined, yet central, this study tries to answer the following question: What are the limits in the implementation of a “transparency” principle? I particularly look at the “Seralini Affair” that follows the publication of a controversial study about pesticides and GMOs’ health effects. In the first part of my research, I analyze the transition from transparency to digital transparency in the mirror of the evolution of the public sphere from modern to postmodern society. The second part of my work is exclusively dedicated to the “Seralini Affair.” While questioning the role of controversies and polemics in the “society of risk”, I wonder how the “transparent society” deploys in a postmodern society facing increasing risks. Finally, the last part of this research analyzes the paradoxical injunctions of transparency I observed in the “Seralini Affair.” Beyond these injunctions to implement more transparency, is there still room for trust and truth-speaking in our risk societies?

Dans cette thèse on a essayé d’enquêter sur la spécificité de l’ancien cynisme à partir des recherches de quelques philosophes tels que Hadot, Agamben, Foucault, Fabbrichesi, Goulet-Cazé et Sloterdijk. Le cynisme représenterait une forme de vie très particulière dont le style a encore peut être quelque chose à nous dire.Pourtant on a essayé de reconstruire un cadre d’ensemble qui pourrait recomposer cette particulière forme de vie cynique, très autarcique et polémique, en relation aux principales expériences de la vie : l’origine et la citoyenneté, le rapport avec l’économie et le pouvoir, avec les conventions sociales, avec le savoir et la religion.En outre on a essayé de contextualiser la forme de vie cynique en relation au contexte urbain, car le cynisme s’est développé à l’époque de la civilisation gréco-romaine à l’intérieur des villes. Les provocations et le style de vie typiquement cynique se manifestaient dans les lieux typiques des villes comme les temples ou les places. À travers des comportements effrontés et impudents la manière habituelle de s’habiller ou d’habiter était contestée, et le rôle des usages ordinaires et des lois était peu considéré. Ensuite on a essayé de sonder l’existence d’une sorte de courant souterrain du cynisme, et ses incessantes remontées en surface, au cours du développement de la culture occidentale, dans la longue période de temps qui va de la fin du monde gréco-romain jusqu’au dix-neuvième siècle. Des fragments concernant Diogène se trouvent dans la culture arabe et dans certains recueils du Moyen Âge. Au cours de la Renaissance le cynisme est cité par Erasme de Rotterdam, par Michel de Montaigne et par Rabelais, et le thème de l’extravagance de la vie de l’artiste apparaît par exemple dans l’œuvre de Pietro da Cosimo. Diogène est cité à nouveau au siècle des Lumières. Enfin on a analysé les tentatives d’autarcie chez Thoreau, le style de vie de Marx à Londres, et la grande récupération du cynisme faite par Nietzche. Pour ce qui concerne le dix-neuvième siècle on a analysé quelques thèmes cyniques dans la prose de différents auteurs tels que Tolstoï, Bernhard, Beckett, Hasek et Kristof. Il ne s’agit pas d’un cynisme déclaré, mais de certaines questions et de certaines solutions qui remontent en surface. Pour ce qui concerne la philosophie on a essayé d’approfondir ce que Foucault et Sloterdijk ont récupéré du cynisme et comment. Dans le domaine socio-économique, on a essayé de mettre en évidence les connections entre l’autarcie cynique et les propositions de la pensée liée à la décroissance et à celles d’ Ivan Illich. / This PhD dissertation investigates, starting from the stimuli offered by Hadot, Agamben, Foucault, Fabbrichesi, Goulet-Cazé and Sloterdijk, the specificity of the ancient cynicism. Cynicism is a very particular form of life that today perhaps has something to say.We tried to reconstruct a framework that recomposes this form of cynical life, very autarchic and controversial, in relation to the main experiences of life: the origin and citizenship, the relationship with the economy, with the power, with the social conventions, with knowledge and with religion.This research tries to contextualize the cynical life form in relation to the urban context because cynicism developed within the cities. Cynical provocations were shown in temples or squares; through shameless and shameless behavior, the way of dressing or living was disputed, and customs and laws were transgressed.A kind of subterranean current of cynicism was then reconstructed in the development of western culture from the end of the Greek-Roman world to the nineteenth century. Diogenes appears in Arab culture and medieval novels; cynicism is cited by Erasmus, Montaigne, Rabelais and the theme of the extravagance of the artist's life appears. The illuminists quote Diogene. Thoreau's attempts at autarky have been analyzed, Marx's lifestyle in London, and Nietzsche's great recovery of cynicism.In the twentieth century, some cynical motifs in the narrative of Tolstoy, Bernhard, Beckett, Hasek and Kristof were also analyzed. It is not a declared cynicism, but the re-emergence of certain problems and certain solutions. We then tried to investigate how and what Foucault and Sloterdijk have recovered from cynicism. In the socio-economic sphere, the links between cynical autarky and the ideas of de-growth thought and Ivan Illich were highlighted.

The ancient Greek terms parrhesia and isegoria are both frequently translated as "free speech" or "freedom of speech". Translating these terms in a straightforward fashion as "free speech" obscures a number of significant differences among what are in truth three very distinct concepts. These dis-analogies may appear unimportant at first glance, but when we understand the central role these concepts play in their respective cultures – more specifically, in their political and legal systems – it becomes clear that small differences in meaning can make a big difference in our ability to grasp the nature of Athenian civic culture. I will outline the most salient of these dis-analogies, and the mistaken conceptions of Athenian political culture that can, and do, result from them. In particular, though the idea of freedom features prominently in parrhesia and isegoria, what freedom amounts to in Athens is sometimes nearly antithetical to what it amounts to in modern liberal republics. Ancient Athenian freedom was the freedom of opportunity. In the case of parrhesia, it was a custom or value which was not a feature of government or law, but part of the Athenian character. The fact that Athenians valued free speaking was formalised in political practice under the democracy through the equal opportunity to address the political assemblies known as isegoria. There was in Athens no explicit or implied protection against the negative consequences of what one said. In contrast, "freedom of speech" means that the individual is protected against the negative consequences of speaking, in particular protected against action by the government to suppress speech and to punish speech after the fact. This difference in what having "freedom" with respect to speech amounts to, makes the translation of isegoria as "freedom of speech" nearly always systematically misleading, and so we should refrain from doing so in any context in which such confusion might be generated. This misunderstanding is compounded by the frequent translation of parrhesia as "freedom of speech" or "free speech". Parrhesia is the name for a certain mode of speech, namely speech which is direct and truthful, and risks negative consequences. As such, it has both positive and negative connotations, and correspondingly was only valued in contexts in which direct truthful speech would be preferable to other modes of speech. Parrhesia was never formalised as isegoria was, since isegoria was a political privilege while parrhesia was merely a mode of expression. In contrast, free speech is legally protected. Speech which is not believed to be valuable is protected, in order to ensure that valuable speech is not suppressed by the powerful through the instruments of government.

This study draws upon a methodological approach based on the use of objects to explore the experiences of a group of teachers undertaking a Masters-level Continuing Professional Development programme. Eight Respondents were invited to bring three objects to their interview that represented significant aspects of their practice in relation to the course. These objects afforded an exploration of respondents’ views, experiences and consideration of the impact of the programme on their professional identities. In order to engage analytically with the data the work draws upon notions of spatiality as well as the later work of Foucault on truth and subject formation. The thesis considers the role of professional learning as shaped by the current policy process and, how professional learning is, in turn, shaped by the teachers undertaking the course. Such a consideration allows for a methodological take on the CPD process as one whereby people, as well as objects, such as ‘standards’, play equally important roles. In drawing upon the later work of Foucault (1984a, 1984b) analysis of the data considered the ways in which the practices of the course that the teachers engaged with (Askēsis) lead to a desire to speak their mind and express ideals of truth about educational practice (Parrhēsia). This means that in thinking about their practice through the activities and processes of the programme encourages the development of the ethical work of the teacher. In the light of such problematisation, this study encourages a rethinking of both policy and practice and argues for a change in the discourse of education from the concept of professional development to that of professional learning within a relational and ethical framing.

Cette thèse de doctorat a le but de suggérer une interprétation des dernières oeuvres de Michel Foucault à travers la notion de bios. En analysant ses cours au Collège de France depuis 1980 au 1984 et les autres écrits et interventions de ces ans, elle examine le rôle joué par cette notion à partir de son introduction, au début des ans quatre-vingts, dans le cadre du problème du rapport entre subjectivité et vérité et en opposition au sujet chrétien et moderne. Autour de l’idée de bios semble prendre forme non seulment la reconceptualisation foucauldienne de l’idée de résistance, mais aussi la réflexion sur la dimension de la subjectivité, de la subjectivation. À travers l’examen des régimes de vérité que Foucault esquisse (alèthurgie chrétienne, ephistrophê platonicienne, souci de soi stoïcien, parrêsia socratique et vraie vie cynique), ce travail se propose de mettre en évidence comme la notion de bios acquiert une importance croissante à travers les notions de « techniques de soi », de « pratique de subjectivation » et de « vraie vie ». Foucault semble situer le principal enjeu éthico-politique actuel dans le problème de la manière de vivre et du corp, qui constituent l’essentiel terrain de la lutte politique à l’intérieur duquel il est peut-être possible, aujourd’hui, créer une résistance praticable et efficace à la gouvernamentalité contemporaine. / This work aims to suggest an interpretation of Michel Foucault’s last works through the concept of bios. It analyzes his courses at the Collège de France (1980/1984) and other works and speeches from that period, investigating the role played by this concept since its appearance in the problem of the relationship between subjectivity and truth and in opposition to the Christian and modern subject. Around the idea of bios, not only the Foucault reconceptualization of the idea of resistance, but also the linked reflection on the dimension of the subjectivity, of the subjectivation, comes true. Through the examination of the different regimes of truth that Foucault outlines (Christian aleturgie, Platonic epistrophe, Stoic care of the self, Socratic parrhesia and Cynic vraie vie), this work points out that the notion of bios acquires more and more relevance with the notion of “techniques of self”, the practices of subjectification and the “true life”. Foucault go as far as to place the ethical-political real issue at stakes in the matter of the bios, of the way of life, and of the body, that seem to constitute the essential political battleground where it could be possible today, to create a truly practicable and effective resistance to the contemporary governamentality.

Made available in DSpace on 2016-04-27T17:27:02Z (GMT). No. of bitstreams: 1 Afranio Tenorio da Silva.pdf: 1027001 bytes, checksum: 28fcbb757fa265501baf09b3d4b981ff (MD5) Previous issue date: 2012-09-27 / The purpose of this work is the reading of the Le gouvernement de soi et des autres course, pronounced by Michel Foucault in 1983, on Collège de France. The aim is a reflexion on philosophy as a form of veridiction. The politics parrhesia is a form of philosophical veridiction that takes place in the meeting between philosophy and politics. This dissertation examines two built spaces on Antiquity for the politics parresia practice: the first one is the democratic city; the second one is the Prince s soul. Passing through the tragedy analysis of Ion, from Euripides, wherein parses the democratic parrhesia, and the VII Plato s Charter, wherein parses the autocratic parresia, it comes a question on how the parrhesia s concept, emerged from the early days of our culture, it means in Greek Antiquity, can echo on Modernity, trough the Aufklärung text from Kant. The result is a reflexion about the current philosophy and its contribution to a possible link between the own government and the others one / Este trabalho tem por objetivo a leitura do curso Le gouvernement de soi et des autres proferido por Michel Foucault em 1983, no Collège de France. Busca-se refletir sobre a filosofia enquanto forma de veridicção. A parresia política é uma forma de veridicção filosófica que se realiza no encontro entre filosofia e política. A dissertação analisa dois espaços constituídos na Antiguidade para o exercício da parresia política: o primeiro é a cidade democrática, o segundo, a alma do Príncipe. Passando pela análise da tragédia Íon de Eurípides, na qual se reflete sobre a parresia democrática, e da Carta VII de Platão, na qual se reflete sobre a parresia autocrática, se chega à questão sobre como o conceito de parresia, surgido nos primórdios de nossa cultura, isto é, na Antiguidade grega, pode encontrar ecos na Modernidade pela reflexão do texto de Kant sobre a Aufklärung. O resultado é uma reflexão sobre a atualidade da filosofia e sua contribuição para uma articulação possível entre o governo de si e dos outros

Submitted by Cláudia Bueno (claudiamoura18@gmail.com) on 2016-03-10T17:16:21Z No. of bitstreams: 2 Tese - Thelma Maria de Moura Bergamo - 2015.pdf: 1679439 bytes, checksum: b5b3a4febf6751a0bffdff17e1fe2655 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-03-14T13:55:26Z (GMT) No. of bitstreams: 2 Tese - Thelma Maria de Moura Bergamo - 2015.pdf: 1679439 bytes, checksum: b5b3a4febf6751a0bffdff17e1fe2655 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2016-03-14T13:55:26Z (GMT). No. of bitstreams: 2 Tese - Thelma Maria de Moura Bergamo - 2015.pdf: 1679439 bytes, checksum: b5b3a4febf6751a0bffdff17e1fe2655 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2015-08-19 / The present thesis was developed under the stream dealing with Fundaments of Educational Processes within a study field between Philosophy and Education, and is the result of theoretic research that, adopting the work of Michel Foucault as a basis, recognizes, as did said author, the relationship between subject and truth as an articulate axis between the aforementioned study fields. The study was structured upon three research axes that conventionally comprise philosophical work – archaeology, geneaology and ethics – assuming the centrality of the experience concept as an investigation problem, added to the importance of understanding the subjectivation spaces that historically constitute the correlation between the domains of knowledge, normativity types and subjectivity forms. The objective was to reason upon today's figure of the master and the demands put upon this person in the context of Modernity. Departing from an archaeologic reflection analysing episthemologic transformations between the Classic era and Modernity, it strives to establish the way in which the relationships between knowledge and power produce subjectivation experiences. Fields such as literature, political speech, manufacture of thruths regarding the subject and parrhesia are analysed in order to understand Modernity from what we are no longer able to think or to be, recurring to the strategy used by Foucault himself. The impossibilty to establish a mastery relationship as was constituted in Greek-Roman antiquity with basis on efffective convergency between the master's thought, speech and actions is admitted. Therefore, the possibility to create a mastery experience that takes into account both ethics and aesthetics of existence, nowadays, appears to be based upon the specific intellectual concept as a subject capable to mobilize knowledge to act locally, promoting (un)subjectivity experiences for himself and for others that share his existence. / Esta tese, da Linha de Pesquisa Fundamentos dos Processos Educativos, no campo de estudos entre a Filosofia e a Educação, é o resultado de uma pesquisa teórica que adotou como referencial a obra de Michel Foucault e reconhece, no pensamento desse autor, a relação sujeito e verdade no como um eixo articulador entre os seus diversos campos de estudo. Estrutura-se sobre os três eixos de pesquisa em que convencionalmente se divide o trabalho do filósofo - arqueologia, genealogia e ética - e assume a centralidade do conceito de experiência como problema de investigação e a importância da compreensão dos espaços de subjetivação constituídos historicamente em correlação entre os domínios do saber, tipos de normatividade e formas de subjetividade, com o objetivo de pensar a figura do mestre e as exigências que sobre ele recaem na Modernidade. Partindo de uma reflexão arqueológica, analisa as transformações epistemológicas ocorridas entre a Idade Clássica e a Modernidade, para estabelecer a forma como as relações entre saber e poder produzem experiências subjetivadoras. Os campos da literatura, das políticas discursivas, da produção de verdades sobre o sujeito e da parrhesía são analisados para, recorrendo à estratégia utilizada pelo próprio Foucault, compreender a Modernidade a partir daquilo que não nos é mais possível pensar ou ser. Admitida a impossibilidade do estabelecimento de uma relação de mestria na forma como se constituiu a relação entre mestre e discípulo na Antiguidade greco-romana, elaborada sobre as bases de uma convergência efetiva entre o pensar, o falar e o fazer do mestre, as possibilidades criação de uma experiência de mestria comprometida com a ética e estética da existência, nos dias de hoje, são pensadas a partir do conceito de intelectual específico, um sujeito capaz de mobilizar saberes para agir localmente promovendo experiências (des)subjetivantes para si e para aqueles com os quais compartilha a existência.

Submitted by Hellen Luz (hellencrisluz@gmail.com) on 2017-07-10T17:25:06Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_MichelFoucaultDimensao.pdf: 885553 bytes, checksum: 068d03fa042af9c60e66a10673245c9c (MD5) / Approved for entry into archive by Irvana Coutinho (irvana@ufpa.br) on 2017-07-12T13:39:23Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_MichelFoucaultDimensao.pdf: 885553 bytes, checksum: 068d03fa042af9c60e66a10673245c9c (MD5) / Made available in DSpace on 2017-07-12T13:39:23Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Dissertacao_MichelFoucaultDimensao.pdf: 885553 bytes, checksum: 068d03fa042af9c60e66a10673245c9c (MD5) Previous issue date: 2017-05-15 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Nos últimos trabalhos de Michel Foucault, nos deparamos com uma virada significativa em sua filosofia, através do estudo da noção grega do “cuidado de si” (epiméleia heautou). A partir dessa nova proposta, o filósofo pensa o sujeito que constrói a si mesmo, que regra suas condutas, que transforma-se através de exercícios, práticas e técnicas de si. Ao mesmo tempo, estabelece um importante desdobramento, ao possibilitar a problematização das questões éticas e políticas do nosso presente. Desse modo, a dissertação tem por objetivo estudar a relação, necessária e fundamental, entre o cuidado de si e as práticas sociais e políticas. / In the last works of Michel Foucault, we find a significant turning point in his philosophy, through the study of the Greek notion of “Self-care” (epiméleia heautou). From this new proposal, the philosopher thinks the subject as a builder of himself, which rule their conduct, and transform themselves through exercises, practices and techniques themselves. At the same time, establishes an important unfolding, by making possible the problematization of ethics and political issues of our present. This mood, the dissertation have the objective to study the relation, necessary and fundamental, between self-care and social and political practices.

This study explores the connections between childhood and children's literature. In this connection there is an inherent tension between writing and reading "real" childhood, as it is being lived by children now, and interacting with an adult-normative, adult-reconstructed childhood that may or may not have existed in the past. The purpose of this study was to address this tension by analyzing fifteen recently published award-winning children's novels, from the United States, The United Kingdom, and Australia, in order to ferret out how present-day childhood is constructed within this text set. Using a hybrid methodology called critical discourse analysis, buttressed by the frameworks of postmodern childhood studies and critical children's literature studies, the novels were analyzed in a hermeneutic, reader-response oriented approach in order to excavate themes that addressed childhood in the narratives. Findings are presented as a meta-plot, wherein the child protagonists leave a failed home, set out on a journey of knowledge and experience gaining a sense of agency, and, at the end of the novel, construct a new home replete with the child protagonists' personal meaning. This meta-plot includes instances of the child protagonist performing parrhesiatic acts (Foucault) as well as developing non-hierarchical relationships as conceptualized by an I/You relationship (Buber). Other findings include the construction of childhood as a time of "becoming" and a time of "is-ness," childhood as a time of resilience, and childhood as a time of difficult decisions. Conclusions of the analysis speak to the idea of the child serving as a Modern bringer of hope, who manages to create moral order from within an adult-created postmodern milieu. Implications relate to the fields of literacy education, replications of the study with an interpretative community of children, and continuing to define the burgeoning methodology of critical content analysis.

Submitted by Maike Costa (maiksebas@gmail.com) on 2016-06-30T12:45:51Z No. of bitstreams: 1 arquivo total.pdf: 599134 bytes, checksum: 2be4d8322f6124dab3bb62ac1b419ee6 (MD5) / Made available in DSpace on 2016-06-30T12:45:52Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 599134 bytes, checksum: 2be4d8322f6124dab3bb62ac1b419ee6 (MD5) Previous issue date: 2013-12-09 / This work aims to present a possibility to think the subject, from those that are considered the three phases of Michel Foucault. In the first phase, the Archaeology of Knowledge, there is an impossibility to conceptualize the man, because he is one with the world in the Age of Resemblance and represented as a subject of knowledge in the Age of Representation, which will ratify the disappearance of the modern subject in Modernity with the emergence of the human sciences. On the Genealogy of power this same subject is within mechanisms of power and modes of subjection that preclude to think a relationship between a man and a truth about himself, because this subject, who is subjugated, is immerse in the sphere of heteronomy. In the last phase, also called of the last Foucault, seeks to defend a statute for the real subject that it is not the modern subject anymore, nor the subject subjugated. Searching for a relationship between the new format of subject and a true possible, considering the modes of subjectivation, the concepts and practices developed by Greeks in Classic Greece, extended in a culture of the care of the self and the others, through the true discourse, the speaking freely, the parrhesia. / O presente trabalho tem por finalidade apresentar a partir daquelas que são tidas como as três fases do pensamento de Michel Foucault, uma possibilidade de pensar o sujeito. Na primeira fase, a Arqueologia do Saber, é apresentada uma impossibilidade de conceituar o homem, uma vez que este é na Era da Semelhança, um com o mundo, e na Era da Representação, representado como sujeito do conhecimento, o que ratificará na Modernidade com o surgimento das ciências humanas o desaparecimento do sujeito moderno. Na Genealogia do Poder este mesmo sujeito é tido dentro de mecanismos de poder e de modos de sujeição que impossibilitam pensar uma relação entre o homem e uma verdade sobre si, uma vez que este sujeito que é assujeitado está imerso na esfera da heteronomia. Já na última fase chamada, também, de o último Foucault, busca-se defender um estatuto para o sujeito real que não é mais o sujeito moderno, nem o sujeito assujeitado. Procura-se uma relação entre o novo formato de sujeito e uma verdade possível, levando-se em consideração os modos de subjetivação, os conceitos e práticas desenvolvidas pelos grecoclássicos, estendidos numa cultura do cuidado de si e dos outros, mediante o discurso verdadeiro, o franco-falar, a parresia.