À l’heure du plein exercice d’une médecine à la logique technoscientifique, fondée sur les preuves et le factuel, appelée aussi Evidence Based Medicine, reposant sur les principes scientifiques de quantification, de visualisation et d’universalité de la biomédecine ; à l’heure d’une santé désormais définie par la statistique, de la souffrance humaine étalonnée sur le modèle du simple fonctionnement cérébral, l’homme postmoderne se trouve pris dans une hyper-médicalisation de l’existence. Ce présent travail de thèse souhaite rendre compte d’une réalité clinique du soin en milieu gérontologique. La logique de rentabilité obsédante, l’évaluation chiffrée systématisée, leur alliance avec la pulsion de mort et les dérives qui en résultent, tant dans leurs discours que dans leurs mises en actes, ainsi que le défi éthique lancé à la société qu’elles représentent devront être analysées. La seule valeur marchande que le patient peut représenter dans la recherche de rendement et de bénéfice nous pousse à interroger directement le devenir de la subjectivité et à poser inévitablement les questions relatives à l’ontologie, à l’anthropologie d’un sujet vivant la postmodernité et réduit, en tant que patient, à incarner ce qu’Hannah Arendt a nommé l’« Œuvre ». Car en effet : cette postmodernité dont nous sommes contemporains, via le progrès scientifique rejette purement et simplement le manque structural fondateur de tout sujet, pour viser une certaine artificialisation de l’être. Il s’agit alors de démontrer que la psychanalyse peut encore, de par sa méthode et son herméneutique, répondre aux exigences éthiques actuelles. Dès lors, s’engager dans une écoute des signifiants que le malade adresse équivaut à garantir, dans un tel contexte, ce que Michel Foucault appelait « un processus de re-subjectivation » et occasionne la réintroduction d’une « errance éthique minimale » désormais indispensable afin d’éviter toute clôture définitive du sujet malade. In fine accepter de considérer qu’un autre discours subjectif subsiste, même paré des traits de l’erreur a priori, et qu’il ne constitue pas un « néant de savoir au vrai » mais un savoir intuitif cherchant à se constituer du côté du sujet malade selon sa propre logique, atteste que cette éthique psychanalytique est de nature pleinement anthropologique. / When medicine based on a techno-scientific logic is widely practised based upon proofs and facts, this ‘Evidence Based Medicine’ is supported by the scientific principles of quantification, presentation and the universalism of biomedicine. When health is defined by statistics, when human suffering is measured on a simple model of brain function, the postmodern citizen is taken over by a hyper-medicalisation of existence. This thesis seeks to account for a healthcare actuality in geriatric medicine. The obsessive logic of value for money, systematic statistical evaluation and their alliance with the death drive and its consequences in discourse and action, as well as the ethical challenge they pose to the society that they represent require analysis. The sole market value the patient represents in research for return and advantage requires us to examine the issue of the future of subjectivity directly and inevitably to ask questions about the ontology, and anthropology of the living postmodern subject reduced, as a patient to an incarnation of what Hannah Arendt termed ‘work’. Indeed, our contemporary postmodernity, through scientific process rejects purely and simply the fundamental structural lack of each subject, creating a certain artificiality of being. The task then, is to demonstrate that psychoanalysis through its methods and hermeneutics can still respond to contemporary ethical demands. Consequently focusing on listening to the signifiers the patient evokes works to safeguard, in this context, what Michel Foucault termed ‘a re-subjectivation proces’ and offers the opportunity to reintroduce the ‘minimal ethical errance’ currently indispensable in avoiding definitive closure of the ill subject. Finally, we accept the consideration that an alternative subjective discourse remains, even dressed up in errors, and that it does not constitute a ‘negation of truth knowledge’ but an intuitive knowledge created by the ill subject according to their own logic, attesting that these psychoanalytical ethics are clearly anthropological in nature.

This paper analyses the paradigm shift that comes from thetransition from Modernity to postmodernity process and the challenges faced today in the legal field. Furthermore, the aim is to reflect upon the so-called«new» rights, focusing on the environmental law and urban planning law, considered the precursors of this postmodern perspective on the law. Finally, it presents its challenges and prospects for the 21st Century. / El presente trabajo pretende analizar el cambio de paradigmas derivado del proceso de transición de la Modernidad hasta la Posmodernidad y los desafíos enfrentados hoy en el campo jurídico. Asimismo, el objetivo es reflexionar sobre los llamados «nuevos» derechos, enfocados a partir del derecho ambiental y del derecho urbanístico, considerados los precursores de esta perspectiva en el Derecho posmoderno y, por fin, presentar los desafíos y las perspectivas de su consumación en el siglo XXI.

This essay examines how J.K Rowling´s tendency to draw on intertextuality creates a relegation of female characters in Harry Potter and the Goblet of Fire (2014). By examining the link between intertextuality and the creation and portrayal of certain female characters in the most selling book series in history, Harry Potter, it is clarified how the use of intertextuality relegates female characters to retrogressive social constructs of gender. The three characters studied in this essay are Fleur Delacour, Molly Weasley and Petunia Dursley. The approach used is mythological criticism, an approach focused on the search for universality in a multitude of modern and historical texts. The main concepts used in this essay are the archetypal woman, postmodernity, gender performativity, myth, and intertextuality. Judith Butler´s concept of gender performativity is combined with Graham Allen’s definitions of intertextuality and postmodernity to understand how and why female characters in Harry Potter are relegated. Evidence has been collected from published journals, books, and encyclopedias. This essay explains how relegation is caused by shining light upon the link between character creation and the myths that the character builds upon. J.K Rowling has used archetypical female roles, such as the siren, the wicked stepmother or the mother, when creating her characters, thus relegating them to past beliefs of femininity, such as the woman as being exotic and dangerous. By examining both myth and postmodern texts such as Harry Potter one can gain a deeper understanding on how intertextuality can cause a postmodernist text to reflect past notions of femininity that would be viewed as retrogressive in a postmodern and postcolonial society.

De toutes les grandes traditions religieuses le taoïsme est la moins connue. L’objectif de cette recherche est de dresser un panorama de ses représentations et de sa réception en Occident, plus particulièrement en France et en Europe, et d’en identifier les étapes et les modalités, les vecteurs et les publics à un moment charnière où il se diffuse en Occident et où son image de négative devient positive. Ce travail emprunte les voies de l’histoire, notamment missionnaire, de l’orientalisme et de la sinologie, et interroge le rôle joué par les différents acteurs et contextes de réception dans la fabrique de ses représentations qui essentialisent une tradition religieuse chinoise complexe et évolutive. Dans une approche plus socio-anthropologique, il analyse ses modes contemporains de diffusion et d’appropriation par le biais des différentes pratiques d’origine chinoise qui répondent à un souci de soi contemporain tourné vers la réalisation individuelle intramondaine. Empruntant une approche comparatiste qui fait appel à la réception des autres traditions asiatiques en Occident, et du taoïsme aux Etats-Unis, il tente de dégager les traits spécifiques de la fabrique d’un taoïsme occidental en régime de postmodernité. Fabrique qui s’inscrit à la fois dans le mouvement d’internationalisation et de globalisation du religieux et dans les dynamiques du puritanisme libéral anglo-saxon et du New Age qui font converger impératif de bien-être et de réalisation de soi, quête spirituelle individuelle et questionnement de la pensée européenne. / Of all the great religious traditions Taoism is the least known. The aim of this research is to provide a panorama of its representations and its reception in the West, particularly in France and in Europe: to identify its stages of development and its modalities, its vectors and publics. This occurs at a pivotal moment when its spread in the West correlates with an inversion in terms of its public image from negative to positive. This work draws on missionary history, orientalism and sinology. It questions the role played by the various actors and contexts of reception in the fabric of its representations that essentialise a complex and evolving Chinese religious tradition. In a more socio-anthropological approach, this thesis analyzes contemporary modes of diffusion and appropriation through various practices of Chinese origin which respond to a contemporary souci de soi oriented towards individual realization within the world. Using a comparative approach that considers the reception of other Asian traditions in the West and of Taoism in the United States, this study seeks to identify the specific features of the construction of Western Taoism in a postmodern age. This manufacture of Taoism is situated within the movement of the internationalization and globalization of the religious phenomenon and of the dynamics of Anglo-Saxon liberal puritanism and New Age movements. These dynamics bring together the imperatives of well-being and self-realization, individual spiritual quest and questioning of European thought.

In the 21st century, public museums who are collecting contemporary art has simultaneously begun to reframe the role of museums in society. Two museums – the Moderna Museet of Stockholm and M+ of Hong Kong that have completely different historic and geographic backgrounds, as well as operating models are now working closely with their acquisitions and collections to draw audience of old and new closer to them. These two museums that are located in the center of two well-defined cultures – geographically representing the west and the east, play vital roles in their respected social and cultural spheres. In view of how these two museums are responding to the present time by deploying art that are seemingly different in terms of theme and discipline, the immediate distinction that this study aims to frame is how the Moderna Museet, established in the 20th century and still prevailing in the present differ from M+ that comes from a younger generation of museums who proclaims itself as a museum of visual culture, and not art. Instead of analyzing their exhibitions, this study focuses on their policies of acquisitions, thus offering a perspective including many varying actors and networks. Hence Bruno Latour’s actor-network theories have been introduced to unfold the highly entangled networks of these two museums. Two important actants, the so-called acquisition policy and the institutional curators are taken into consideration in order to outline what constitute as acquisition policies of these two museums and investigate if the benchmarking of contemporary art, and in addition, if the notion of contemporaneity can be identified from written documents. Furthermore, this study is based on interviews with curators employed at the two museums to find out how the professionals have understood these policies and used them accordingly to justify their practices while fulfilling the museums’ missions. This study has found out there are many crucial relationships between these actants and that they are constantly interacting with each other. The strength and interaction of these relationships fostered the positioning for these two museums today and also determined how the knowledge of art can be shaped and dispensed to the public. Looking from the point of view of the history of museums, practices of donation and acquisition, late- capitalism, cultural differences between the west and east, this study provides a pragmatic explanation of how collections may transform the landscape of a museum, and in turn how a museum may perhaps alter the meaning of art.

L’individu est abordé, et même défini, par des théories sous-tendues de postulats philosophiques construisant le monde : l’individu est théorisé. Une vision plus ou moins spécifique de cet individu est proposée par chaque théorisation. Celui-ci peut être considéré seul, individuellement, ou en relation avec les autres, collectivement. La psychanalyse tend à s’orienter selon la subjectivité de l’individualité, produisant son Sujet. Le Droit tend à s’orienter selon l’objectivité de la collectivité, produisant son sujet. Pour l’individu, la prise dans ces édifices théoriques est fatalement enclavante. Nous focalisons sur le terme jouissance, champ lacanien pour la psychanalyse et prérogative de la propriété pour le Droit. Foulant la terre lacanienne, la jouissance est impossibilité là où dans l’enceinte juridique elle est possibilité. Très certainement infructueuse pour le Sujet mais tout spécialement fructueuse pour le sujet. Très abstraite, elle est insoumise et abusive chez Lacan, à s’y méprendre. Très concrète, elle est soumise et conditionnée dans le Code civil, à s’y comptabiliser financièrement. Dans un effort paradoxal de fixation sur des jouissances dissemblables bien qu’essentiellement philosophiquement décrétées, c’est le champ lacanien qui se superpose aux prérogatives de la propriété juridique. Ce faisant, les turbulences de la psychopathologie de la postmodernité quotidienne s’éclairent, l’attitude de la psychanalyse vis-à-vis de son Sujet se révèle, l’absolue relativité de l’abord de l’individu lorsqu’assujetti à une théorie se rappelle. Ceci devant la constatation d’un abus radicalement hors la propriété juridique, à situer davantage du côté de la psychanalyse qu’à déposer sur les épaules de son culpabilisé Sujet, atteint du malaise dans la jouissance. / The individual is broached, and even defined, by theories underpinned by world-building philosophical assumptions: he is theorized. A more or less specific view of this individual is proposed by each theorization. He can be considered alone, individually, or in relation to others, collectively. Psychoanalysis tends to be oriented towards the subjectivity of individuality, producing its Subject. The Law tends to be oriented towards the objectivity of the community, producing its subject. For the individual, being caught in theses theoretical structures is inevitably ensnaring. We will focus on the term of jouissance, Lacanian field for psychoanalysis, and prerogative of property for the Law. Treading the Lacanian grounds, jouissance is impossibility, while she is possibility wherein the juridical precinct; most certainly unfruitful for the Subject, but especially fruitful for the subject; very abstruse, she is unruly and abusive for Lacan, uncannily; very practical, she is obedient and conditioned in the french Civil Code, for financial profitability. In a paradoxical effort to fixate on dissimilar, although essentially philosophically decreed, jouissances, the Lacanian field superimposes itself onto the juridical property prerogatives. Thus, the turbulences of the psychopathology of everyday postmodernity are enlightened, the attitude of psychoanalysis vis-à-vis its Subject reveals itself, the absolute relativity at the outset of the individual when liable to a theory is recalled. This being brought before the finding of an abuse, radically apart from juridical property, to place more towards psychoanalysis than to lay upon the shoulders of its guilty Subject, affected by discontent in jouissance.

Thesis advisor: Andrew Prevot / Decisions: Political Theology and the Challenges of Postmodernity, argues that political theologies are both partially responsible for and responsive to the intrinsically related problems of racism, capitalism, and essentialist metaphysical thinking. Relying on dialectical materialist and post-structuralist theories, Decisions critically engages a wide range of classical and contemporary figures such as Karl Marx, Søren Kierkegaard, Carl Schmitt, Jacques Derrida, James Cone, Chantal Mouffe, Cornel West, Martin Hågglund, and Karl ove Knausgaard. These engagements are attentive to not only the particular theoretical and political decisions any one thinker makes, but also to the ways in which “decision” is itself understood as an important theoretical and political category. Although “decisionism” has become a popular motif in contemporary political theology, the concept remains under theorized. This is unfortunate, because contemporary ontological racisms and exploitative market structures aim to prevent political decisions: ontological racism decides in advance the essential “racial” characteristics of a person and market economies ensure that the distribution of goods is “decided” by the so- called invisible hand of the market. Moreover, both racisms and capitalism can imply an underlying modern metaphysics of substance and essence. While the postmodern critique of metaphysics is often read as a challenge to religion, this reading suggests that postmodernity presents an opportunity for the reemergence of an historical and politically engaged form of religion. Such an emancipatory and non-metaphysical approach can be found throughout various religious traditions, but is especially prominent amongst black political theologians working out of the Christian tradition. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

The presented Diploma Thesis deals with the phenomenon of city cipher games. Research was performed by the researcher participation in four city cipher games in Prague, by semi- structured and informal interviews and by cipher games web sites analysis It considers cipher games postmodern enjoyment which is characteristic for emphasizing an experience. The thesis is focused on two task groups: game and city. It examines city cipher games attributes, asks how players take the game and tries to realize the motivation for their participation. It shows that players undergo physical and intellectual exhaustion, discomfort and little hazard. Very strong experience connected with own limits' overcoming is the reason why they join the game again. Other essential reason is the unusual connection between a type of summer camp game and the city world. City is a coulisse with atmosphere for the game. Players experience the city in an unusual way. They learn to know it differently. They are undergoing a type of psychogeographic method. So the game not only takes benefits from the city but also creates players' relationships to the city. Players learn to know the city. It is important to mention that city and game are paramount arenas for freedom exerting.

This study examines a late-modernity model of society where consumption is the conduit through which individuals meet society. This model is contrasted with Wilkinson's (1991) model that sees the community as the place where individuals make contact with society. Using Brown et al.'s (1996) Outshopping Index, residents of two rural Mississippi Delta communities were asked how often they shopped for 30 consumable items outside of their communities both in 1996 and again in 2007. Logistic regression demonstrates a significant interaction effect between year and outshopping such that outshopping was significantly and positively associated with community sentiment in 1996 but not in 2007. Such a transformation in the locus associated with consumption habits and community can be explained as an effect of globalization on rural residents during the period under observation. The results may be indicative of larger shifts in society as described by Bauman (2007), who argues that late modernity is a shift from mass consumer society to a society of consumers. This shift changed the meaning of community, eroding its traditional function as a point of access to society. Hyper-individualized consumption now serves this role. Though acknowledging that community is not a phenomenon exclusive to rural communities, I contend that they serve as ideal natural laboratories for observing late-modern societal shifts.

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