Le Québec est l’un des États fédérés les plus actifs en relations internationales. Toutefois, l’étude de ses activités extérieures présente tout de même une certaine atonie. Disciplinairement écartées, analytiquement restreintes «[l]es relations internationales du Québec ont été étudiées comme un sous-produit des relations internationales ». On peut alors imaginer, sur la base de cette affirmation du professeur Luc Bernier, l’attention portée, par la communauté scientifique, sur la nature de ces activités. Ce «sujet n’a été qu’exploré, particulièrement dans sa dimension théorique », écrivait la ministre Louise Beaudoin. En effet, il est rarement question, dans la littérature, d’exploration de la substance de cette activité québécoise. Rares sont les chercheurs qui ont approfondi rigoureusement ce sujet. Quelle interprétation peut-on donner à cette activité internationale québécoise ? Quels sont le contenu, la texture et la nature de cet objet ? Comment définir celui-ci ? Quels sont les repères théoriques et conceptuels pour baliser scientifiquement les relations extérieures du Québec ? Dans un contexte de scientificité, il est particulièrement «légitime de s’interroger sur la teneur et la nature de cette action » québécoise. / In matters of international relations, Quebec is one of the most active federated states. Nevertheless, the study of its external activities suffers from atony. Disciplinarily divergent and analytically restricted, “Quebec’s international relations were studied as a by-product of international relations ». Based on this quote from Professor Luc Bernier, we can imagine the limited consideration that the scientific community gave to the nature of those activities. As written by Minister Louise Beaudoin, “This subject was only explored, especially in its theoretical dimension ”. In fact, the exploration of the substance of those activities was rarely discussed in literature. There are very few researchers that rigorously wrote on the subject. Which interpretation may be given to Quebec’s international activities? What is the content, the texture and the nature of this object? How can we define it? What are the theoretical and conceptual landmarks to scientifically circumscribe Quebec’s external relations? In a context of scientificness, it is especially “legitimate to question ourselves on the content and the nature of this action » from Quebec. A literature review quickly reveals that it is generally accepted to describe this activity as “foreign policy”. If analysts diverge as to when Quebec’s foreign policy took form, many subject matter experts support the idea that Quebec was able to adopt such a tool. This foreign policy is usually mentioned and taken for granted both from the researcher and the decision maker. Its ontological foundations are rarely questioned. Since Quebec foreign relations were considered as an object of study , it is almost impossible to count the number of books, articles, publications and ministerial statements that are using this wording of external or foreign policy. As such, it has become part of the usual vocabulary of the discipline. Sometime used for the sake of easiness or convention and sometime selected as part of an informed epistemological choice, this question of Quebec’s foreign policy appears nowadays as “institutionally” established since it is rarely investigated and for all practical purpose never questioned. Even authors using different notions such as paradiplomacy to name Quebec’s international activities will also consider it as a foreign policy . At the same time, the increasingly rare researchers that still support the idea that foreign policy cannot be applied to Quebec’s international reality are not investigating the nature of this activity…The relevance of this thesis is precisely that it examines this topic. As such, in a scientific paradigm it is especially important to ask the following; does Quebec have a foreign policy? Considering the increasingly common thesis that a sovereign state, on the basis of the transmutation of the international system, is “no longer the sole protagonist of foreign policy” and that in consequence “external policy is no longer conducted solely at state level », namely the “materiality” of foreign policy outside of a nation-state , the question of the existence of a “foreign policy for Quebec” could seem quite simple at first glance, supporting the idea that such a tool is deployed by the province of Quebec. Nevertheless, this answer is more complex and delicate than what could be gathered from a cursory glance. It resides in the definition that we give to the concept of « foreign policy » as well as within the operationalization of this notion to Quebec’s international reality. Only this exercise will definitely enable us to support or reject the existence of Quebec’s foreign policy. The objective of this study is precisely to review Quebec’s foreign policy in light of the ontological parameters of this notion of external policy, in order to know if it complies with Quebec’s international reality. The question can be framed as follow; at which conditions can Quebec have a foreign policy?

Made available in DSpace on 2016-04-26T20:30:18Z (GMT). No. of bitstreams: 1 Simone Pereira de Castro.pdf: 756455 bytes, checksum: 35456a8f302392b7b177d24c58a30b15 (MD5) Previous issue date: 2010-05-13 / The present work analyzes Walter Benjamin s reflections on the philosophy of law, taking as a starting point an interpretation of Benjamins s distinct idea of materialist historiography. It shows Benjamin s concept of time, origin, truth, violence, power, law, justice, myth, guilt, history and destiny, important to understand the way that leads to the production of mere life in modernity. It proceeds in four parts: firstly, it tries to make clear concisely, Walter Benjamin s philosophy in the preface of The Origin of German Tragic Drama, secondly, it makes clear Walter Benjamin s philosophy of Law, in particular his ideas about sovereignty, the appearance of mere life , in modernity, by means of the law, and the relationship between the messianic vision of Walter Benjamin and the termination the state of exception; thirdly, Benjamin s concepts of the state of exception is analyzed and connected with mere life and judicial power; fourthly, the relationship that Benjamin establishes between the diverse elements expounded throughout this work are highlighted conclusively / O presente trabalho analisa a filosofia do direito de Walter Benjamin a partir da particular interpretação da historiografia materialista de Benjamin. Revela os conceitos benjaminianos de tempo, origem, ruptura, verdade, violência, poder, direito, justiça, mito, culpa, história e destino, necessários para compreender a produção da mera vida na modernidade. Procede em quatro tempos. Primeiro, apresenta, sinteticamente, a filosofia da história de Walter Benjamin, constante no prefácio de Origem do drama barroco alemão; segundo, explicita a filosofia do direito de Walter Benjamin, em especial, as ideias referentes à soberania, ao surgimento da mera vida, na modernidade, mediante o direito, e à relação entre a visão messiânica de Benjamin e o fim do estado de exceção; terceiro, são analisados e relacionados os conceitos de Benjamin de estado de exceção, mera vida e poder judiciário; quarto, é destacada, conclusivamente, a relação que Benjamin estabelece entre os diversos elementos expostos ao longo do trabalho

C’est durant la première moitié du vingtième siècle, c’est en étant contemporain des deux guerres mondiales, dans une France qui se sécularise, que Georges Bataille (1897 – 1962) construit une pensée – profondément nietzschéenne – scandaleuse. Conceptuellement, le corps n’est pas seulement au centre des préoccupations de Bataille, il se pense maintenant dans sa réalité outrancière : l’érotisme, l’ivresse et la souillure. On assiste à une sacralisation des débauches de toutes sortes. Et c’est ainsi que s’opère la singularité philosophique de Bataille puisque ce qui est sacré ne loge plus, selon lui, dans un sublime céleste, dans une divinité ou, en d’autres mots, dans les hauteurs, mais bien dans son exact contraire, c’est-à-dire dans le bas, dans l’excès, dans l’érotisme et dans le sale. Devant cette inversion de l’ordre du monde, ce qui est sacré, c’est la profanation même. C’est pourquoi, à partir de Mary Douglas, j’ai pu relier deux idées qui paraissent contraires : la souillure et le sacré. Ainsi, étant donné que Bataille est aussi écrivain (Sade fut l’une de ses influences majeures), j’ai pu inclure des récits de l’auteur qui illustrent parfaitement ces deux antinomies. C’est d’ailleurs l’un des traits les plus fondamentaux de son œuvre que j’ai aussi soulevé : toute l’œuvre de Bataille est paradoxale et antinomique. C’est justement à partir de ce même constat que j’aborde la question du mysticisme chez Bataille. Mais comme avec la question du sacré, la conception du mysticisme implique une critique implicite du christianisme (opposition du ciel contre la terre, par exemple). Nécessairement, c’est l’instant et son hasard – l’absence de but – qui ouvrent la voie à l’expérience, alors que l’écriture communique son essence tout en la rendant davantage intelligible. De là provient justement, par le caractère arbitraire de l’expérience, l’idée de chance que Bataille établit en diapason avec Nietzsche. À ce sujet, Nietzsche devient très présent dans le mysticisme bataillien, pensons à la figure du surhumain qu’on peut associer à celle de l’homme souverain ou encore à la volonté de puissance qu’on peut relier à celle de la volonté de chance. Dès lors, Bataille met de l’avant une mystique du jeu, celle-ci étant une mise en jeu radicale de soi-même d’où émerge la chance que Bataille évoque et qui n’est rien d’autre que la possibilité de l’expérience même. Somme toute, force est de constater que la fragilisation mentale et physique du mysticisme bataillien cache également un sacrifice de soi au nom de la jouissance, certes, mais aussi au nom du texte. / It was in the first half of contemporary 20th century when France was well secularized that Georges Bataille (1897 - 1962) constructed a scandalous - deeply Nietzschean - thought. The body is then conceptually not only at the center of Bataille's preoccupations, it now thinks of itself through its scandalous reality: eroticism, exhilarating and dirty. We are witnessing a sacralization of debauchery of all kinds and this is how Bataille's philosophical singularity operates. Indeed, a sacred thing does not exist in the sublime sky, in any deity or, in other words, in the heights, but in its exact opposite wich his the low, the excess, the eroticism and the dirty. This inversion in the order of the world is the desecration itself. This is why, with Mary Douglas, I was able to link two ideas that seemed contradictory to me: the dirty and the sacred. Knowing that Bataille is also a writer (Sade is a major influence), I can include a few stories to perfectly illustrate these two opposites. This is one of the most fundamental characteristics of the work I have mentioned: all of Bataille's works are paradoxical and antinomic. It is precisely from this same observation that I approach the question of mysticism in Bataille works. With the question of the sacred, the conception of mysticism involves an implicit critique of Christianity (opposition of sky and earth, for example). It is the instant and its hazard - the absence of purpose - that opens necessarily the way to experience as writing communicates its essence while making it more intelligible. From there precisely, Bataille developed the idea of chance in agreement with Nietzsche. Nietzsche becomes at the same time very present in the conception of the mysticism of Bataille. We can just think about the figure of the superhuman that we can associate with the sovereign man or even the will of power that we can compare to the will of chance. From then on, Bataille puts forward a mystic game, by placing himself in this radical game, from which the luck evoked by Bataille can emerge and which is nothing else than the possibility of experience itself. Finally, it is clear that the mental and physical fragility that are triggered in Bataille mystical experience also hide a form of self-sacrifice in the name of enjoyment but also in the name of the text.