Made available in DSpace on 2014-06-11T19:29:47Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-02-25Bitstream added on 2014-06-13T19:18:21Z : No. of bitstreams: 1 terra_lm_me_arafcl.pdf: 2179133 bytes, checksum: 28ea5bc2fc61d45c90661c7f632a1ce4 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Em fins do século XIX algumas idéias são incorporadas ao pensamento social do Brasil. O positivismo, o social evolucionismo e o social-darwinismo, associados à criminologia consolidaram modelos explicativos da sociedade e do Estado brasileiros. A partir do suporte racialista, a intelectualidade construiu teoricamente as chamadas “classes perigosas”, ou a naturalização da periculosidade e da criminalidade, resultando na discriminação do negro e do mestiço. Com o aspecto de polidez e sob a égide da ciência, os modelos explicativos se difundiram, entre a intelectualidade e as classes economicamente favorecidas, por meios que vão desde a academia, até a literatura e a imprensa oficial. No aparelho policial, tais idéias chegaram através dos adeptos do positivismo e de intelectuais com grande participação na vida social do país, como o médico Nina Rodrigues. Com isso, o estudo que apresentamos na forma desta dissertação, objetivou compreender a formação de uma identidade bandida sobre a imagem do negro e a manifestação da idéia de suspeição pela instituição pública, que a nosso ver, mantém um maior contato com a população em geral, ou seja, a Polícia Militar, em especial, no estado de São Paulo. Para a realização do que propomos aqui, utilizamos como procedimentos de pesquisa a interpretação sociológica e histórica tanto da Polícia Militar como das políticas do Estado, da intelectualidade e dos processos desencadeados pelas relações dos mesmos. Do mesmo modo, associamos a essa interpretação, entrevistas concedidas por policiais militares, o que possibilitou captar os empregos atuais das idéias sugeridas, ainda, em fins do século XIX. / In the late nineteenth century some ideas are incorporated into the social thought of Brazil. Positivism, social evolutionism and social-darwinism, associated with criminology consolidated explanatory models of society and the brazilian State. With the support racialist, intellectuals built theoretically so-called dangerous classes or the naturalization of danger and crime, resulting in the discrimination of black and mestizo. With the appearance of politeness and under the aegis of science, explanatory models have spread among the intelligentsia and the Affluent, by means ranging from academia, literature and even the official press. In the police apparatus, such ideas came through supporters of positivism and intellectuals with strong participation in social life of the country, as the doctor Nina Rodrigues. With this, the study presented in the form of this thesis, aimed at understanding the formation of an identity on the thuggish image of the black and the manifestation of the idea of suspicion by the public institution, which in our view, it maintains a greater contact with the general population, ie, military police, especially in São Paulo. For the realization of what we propose here, we use as research tools to both historical and sociological interpretation of the Military Police and state policies, the intelligentsia and the processes triggered by the same relations. Similarly, we associate with this interpretation, interviews by military police, which enabled to capture the current job of the ideas suggested, even in the late nineteenth century.

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Orientador: Dagoberto José Fonseca / Banca: Renata Medeiros Paoliello / Banca: Luís Antônio de Souza / Resumo: Em fins do século XIX algumas idéias são incorporadas ao pensamento social do Brasil. O positivismo, o social evolucionismo e o social-darwinismo, associados à criminologia consolidaram modelos explicativos da sociedade e do Estado brasileiros. A partir do suporte racialista, a intelectualidade construiu teoricamente as chamadas "classes perigosas", ou a naturalização da periculosidade e da criminalidade, resultando na discriminação do negro e do mestiço. Com o aspecto de polidez e sob a égide da ciência, os modelos explicativos se difundiram, entre a intelectualidade e as classes economicamente favorecidas, por meios que vão desde a academia, até a literatura e a imprensa oficial. No aparelho policial, tais idéias chegaram através dos adeptos do positivismo e de intelectuais com grande participação na vida social do país, como o médico Nina Rodrigues. Com isso, o estudo que apresentamos na forma desta dissertação, objetivou compreender a formação de uma identidade bandida sobre a imagem do negro e a manifestação da idéia de suspeição pela instituição pública, que a nosso ver, mantém um maior contato com a população em geral, ou seja, a Polícia Militar, em especial, no estado de São Paulo. Para a realização do que propomos aqui, utilizamos como procedimentos de pesquisa a interpretação sociológica e histórica tanto da Polícia Militar como das políticas do Estado, da intelectualidade e dos processos desencadeados pelas relações dos mesmos. Do mesmo modo, associamos a essa interpretação, entrevistas concedidas por policiais militares, o que possibilitou captar os empregos atuais das idéias sugeridas, ainda, em fins do século XIX. / Abstract: In the late nineteenth century some ideas are incorporated into the social thought of Brazil. Positivism, social evolutionism and social-darwinism, associated with criminology consolidated explanatory models of society and the brazilian State. With the support racialist, intellectuals built theoretically so-called "dangerous classes" or the naturalization of danger and crime, resulting in the discrimination of black and mestizo. With the appearance of politeness and under the aegis of science, explanatory models have spread among the intelligentsia and the Affluent, by means ranging from academia, literature and even the official press. In the police apparatus, such ideas came through supporters of positivism and intellectuals with strong participation in social life of the country, as the doctor Nina Rodrigues. With this, the study presented in the form of this thesis, aimed at understanding the formation of an identity on the thuggish image of the black and the manifestation of the idea of suspicion by the public institution, which in our view, it maintains a greater contact with the general population, ie, military police, especially in São Paulo. For the realization of what we propose here, we use as research tools to both historical and sociological interpretation of the Military Police and state policies, the intelligentsia and the processes triggered by the same relations. Similarly, we associate with this interpretation, interviews by military police, which enabled to capture the current job of the ideas suggested, even in the late nineteenth century. / Mestre

This dissertation examines the scope and limitations of the re-appropriation of the term barbarism by modern Jewish intellectuals in conversation with Third World social movements. Emmanuel Lévinas is my paradigmatic example of this re-appropriation, as his Talmudic interpretations illuminate this process, and his work is located on the axis of the encounter between Jewish and decolonial thinking. I contend that Lévinas follows a classic line of modern European interpreters who expressed their discomfort with the description of the Jewish people as barbaric. While this discomfort can be traced within this orthodox interpretation of Lévinas, I argue that his particular solution for the problem can only be explained by a more heterodox exploration. Lévinas’ positive re-appropriation of the term is part of contextual conversations that he sustained with other peoples characterized as barbarians (i.e. Third World decolonial theorists). While this re-appropriation was originally conceived in order to establish an East-East revolutionary conversation between Eastern European rabbinical interpreters and other radical Eastern projects (i.e. Maghrebi Marxism) it became an East-South decolonial conversation between Jewish and Afro-Caribbean/Latino-American intellectuals. This conversation, however, ultimately challenges the apologetic Jewish re-appropriation of exteriority in the concert of multiple barbarians. I explore the limitations of Jewish thought to engage with this community and cross from an apologetic to a critical barbarism. This dissertation, in conclusion, seeks to make an original contribution in the interrelation between Jewish and post-colonial studies. I aim to do so by first, demonstrating that the Jewish return to classical sources is historically and conceptually a decolonial counter-narrative that was influenced by (and in turn influenced) Third World discourses; second, explaining the reasons and consequences of the persistence of Jewish imagery and influences in Third World decolonial theory; third, exploring the limits of Jewish thinking and the benefits of the expansion of Jewish apologetical dialogues into barbaric critical conversations. And finally, challenging most contemporary scholarship in modern Jewish philosophy, which holds that Jewish thought and the modern re-reading of its sources can only be understood in the context of Western consciousness.

This dissertation examines the scope and limitations of the re-appropriation of the term barbarism by modern Jewish intellectuals in conversation with Third World social movements. Emmanuel Lévinas is my paradigmatic example of this re-appropriation, as his Talmudic interpretations illuminate this process, and his work is located on the axis of the encounter between Jewish and decolonial thinking. I contend that Lévinas follows a classic line of modern European interpreters who expressed their discomfort with the description of the Jewish people as barbaric. While this discomfort can be traced within this orthodox interpretation of Lévinas, I argue that his particular solution for the problem can only be explained by a more heterodox exploration. Lévinas’ positive re-appropriation of the term is part of contextual conversations that he sustained with other peoples characterized as barbarians (i.e. Third World decolonial theorists). While this re-appropriation was originally conceived in order to establish an East-East revolutionary conversation between Eastern European rabbinical interpreters and other radical Eastern projects (i.e. Maghrebi Marxism) it became an East-South decolonial conversation between Jewish and Afro-Caribbean/Latino-American intellectuals. This conversation, however, ultimately challenges the apologetic Jewish re-appropriation of exteriority in the concert of multiple barbarians. I explore the limitations of Jewish thought to engage with this community and cross from an apologetic to a critical barbarism. This dissertation, in conclusion, seeks to make an original contribution in the interrelation between Jewish and post-colonial studies. I aim to do so by first, demonstrating that the Jewish return to classical sources is historically and conceptually a decolonial counter-narrative that was influenced by (and in turn influenced) Third World discourses; second, explaining the reasons and consequences of the persistence of Jewish imagery and influences in Third World decolonial theory; third, exploring the limits of Jewish thinking and the benefits of the expansion of Jewish apologetical dialogues into barbaric critical conversations. And finally, challenging most contemporary scholarship in modern Jewish philosophy, which holds that Jewish thought and the modern re-reading of its sources can only be understood in the context of Western consciousness.