This thesis focuses on politically active women within The Swedish Social Democratic Women’s Association, also known as S-women. By applying discourse analysis to interviews with active s-women and to meeting conversations between the association’s members, the study approaches ideas of feminism, feminist politics and political commitment. “Solidarity” – the central concept of the labour movement – serves as the point of departure for a feminist discussion about class, gender, ethnicity and age/generation. Political inclusion and exclusion are other keywords when the power relations within feminism in general and this women’s association in particular are examined. The theoretical framework of the thesis covers post-structuralist feminism, intersectionality and discourse psychology.

Essentiellement circonscrites dans la diégèse, la modernité et la postmodernité du roman africain francophone constituent moins deux esthétiques opposées, qu’elles ne s'identifient à une « coopération textuelle ». Le travail de réécriture de la première, par la seconde, prolonge et renouvelle le projet littéraire du roman africain francophone. Dès lors, la modernité littéraire de ce dernier s'inscrit, au-delà d’un déterminisme, dans une dynamique et un dynamitage textuels. Le texte, considéré dans son « insularité », fonde une littérarité surdéterminée, sinon par une logique de violence, du moins par un principe de subversion, qui s’expliquent par un rapport « problématique du langage » et par une volonté « de créer son propre lieu de parole ». Ce qui conduit à une esthétique structurale promouvant un formalisme élaboré et dominant, dont l'impact moderne en terme de renouvellement et d'inventivité investit davantage le signifiant qu'il n'incarne le signifié. Aussi la postmodernité littéraire désigne-t-elle ce par quoi le roman africain francophone dévie la tentation du fétichisme formel. Ainsi décentre-t-il son enjeu esthétique vers un travail de reconstruction de récits, insistant davantage sur les thèmes, les chroniques et autres histoires de violence. L'hétérogénéité, l'hybridation, la dissémination et les « jeux de langage » (banalisation, ironie, ludisme et effet d'irréel) incarnent des pratiques narratives de cette écriture du tragique. Par conséquent, cette dernière, plutôt qu'une représentation de la crise ou une crise de la représentation, procède d'une « mise en crise », lieu esthétique qui ouvre les potentialités créatrices d'un art poétique postmoderne. Finalement, au-delà des écritures de violence, la modernité et la postmodernité littéraires résultent, fondamentalement, d'un renversement d'optique propre au déploiement (ou redéploiement) de la subjectivité dans le roman africain de langue française. Subjectivité littéraire dont le bien-fondé consiste à dessiner deux cartographies narratives, moderne et postmoderne, par lesquelles les littératures, maghrébine et négro-africaine, d'expression française, balisent une voie d'accès à la Weltliteratur. / The modernity and postmodernity of the francophone African novel, mainly confined to the level of diegesis, do not so much form two opposing aesthetics as take part in “textual cooperation.” The task of rewriting the former by the latter extends and renews the literary project of the francophone African novel. As a result, its literary modernity goes beyond a certain determinism to become part of a textual dynamics and indeed, a dynamiting. Taken in terms of its “insularity,” the text establishes an overdetermined literariness through, if not a logic of violence, at least a principle of subversion, which can be explained by a “problematic relationship to language” and a desire “to create its own place from which to speak.” This leads to a structural aesthetic that fosters an elaborate, dominant formalism whose modern impact, in terms of renewal and inventiveness, is more fully contained in the signifier than it is embodied in the signified. This is how literary postmodernity denotes that through which the francophone African novel diverts the temptation of formal fetishism. It decentres its aesthetic concern towards the task of reconstructing narratives, placing more emphasis on the themes, accounts and other stories of violence. Among the characteristic narrative practices of this writing of the tragic are heterogeneity, hybridization, dissemination and “language play” (banalization, irony, playfulness and unreal effect). As a result, such writing proceeds not from a representation of the crisis or a crisis of representation, but from an “enactment of crisis,” an aesthetic site that opens up the creative potential of postmodern poetic art. Fundamentally, going beyond writings of violence, literary modernity and postmodernity are the result of a shift in perspective related to the deployment (or redeployment) of subjectivity in the francophone African novel. And the value of this literary subjectivity consists in setting out two narrative cartographies, modern and postmodern, through which francophone literatures—Maghribi and Negro-African—stake out a path of access to Weiliteratur.

A mídia constitui-se em um local de produção e de circulação de verdades que produzem o pensamento e as práticas sobre a morte no contemporâneo. Dessa forma, o objetivo desta dissertação é analisar como os discursos que circulam em revistas informativas brasileiras propõem um modo de governo do final da vida, ou seja, trata da produção de sujeitos que governam o seu fim. A pesquisa inscreve-se no campo dos Estudos Culturais, em sua vertente Pós-Estruturalista, tendo como referencial teórico e metodológico o pensamento do filósofo Michel Foucault. O material empírico foi composto a partir de 10 reportagens que circularam entre 2002 e 2012 nas revistas Época e Veja. Para organizar os discursos e selecionar o corpus de análise, foi elaborado um mapeamento discursivo utilizando o software ATLAS. Ti 7, versão Free Trial. Os achados foram submetidos à análise de discurso de inspiração foucaultiana. Para a discussão dos dados, utilizei as noções metodológicas de discurso, saber, poder e governo. Os resultados foram apresentados em três unidades de análises: 1) Planejando a vida e a morte: decida seu fim!; 2) Quem nos ensina a morrer? e 3) Você está preparado para fazer o seu testamento vital?. A partir da hipótese de leitura, foram articulados campos discursivos, como o religioso, o jurídico e o médico, que permitiram mostrar as superfícies de emergência das relações de poder-saber para que os sujeitos possam governar a sua morte. O discurso médico, por exemplo, sobressaiu-se como aquele autorizado a falar sobre esse evento, enquanto a enfermagem apareceu atrelada aos cuidados corporais. Observei a morte no domicílio como uma estratégia biopolítica produzida pelo Estado, estratégia que ganha legitimidade ao circular pelas páginas das revistas, e que a qualidade de vida na hora da morte aparece como uma disciplina a ser seguida ou como um objetivo a ser alcançado. Concluo, assim, que as revistas produzem o que neste texto denominei currículo do final da vida, ensinando e propagando a aceitação da morte, além de avaliar os leitores a partir de determinadas ferramentas que aferem sua capacidade de tomar decisões, como, por exemplo, a respeito da morte. / The media consider itself as a local of production and of circulation of truths, which constitute thought and the practices about death in contemporary. The objective was o analyze how discourse from of speeches that circulate in Brazilian informative magazines proposes a way of govern the end of life, in other words, this work is about the production of subjects that govern their end. The search is subscribed in field of Cultural Studies, in its Post-structuralist line, and its theoretical and methodological reference is the thought of philosopher Michel Foucault. The composition of empiric material happened from 10 interviews that circulated between 2002 and 2012 in magazines Época and Veja. To organize the speeches and select the corpus of analyze, it was elaborated a discursive mapping using the software ATLAS. Ti 7, Free Trail Version. The findings were submitted to discourse analyses. To discuss the data, the methodological notions of discourse were used, as knowledge, power and govern. The results were presented in three units of analyses: 1) Planning life and death: decide your end! 2) Who teach us to die? 3) Are you prepare to make your vital testament? From the hypothesis of reading, the discursive fields were articulated, such as religious, the legal and the medical, that allow to show the surfaces of emergency of relations of power-knowledge for that the subjects can govern their death. The medical discourse is emphasized as the one which is authorized to talk about this event while the nursing came connected with the body care. It was observed the death in house as biopolitics strategy produced by the State, which achieves legitimacy circulating in magazines pages. The quality of life comes in the time of death as a discipline to be followed or as an objective to be achieved. I conclude that magazines institute what I called curriculum of life end, teaching and spreading the acceptation of end, beyond to evaluate the readers from determinate tools that assess their ability to take decisions, as for example, about the death. / La media se constituye como un lugar de producción y de circulación de verdades, las cuales constituyen el pensamiento y las prácticas sobre la muerte en el mundo contemporáneo. Así, lo objetivo de esta tesina fue el de analizar como los discursos publicados en revistas informativas brasileñas proponen una forma de decisión sobre el final de la vida, en otras palabras, trata de la producción de sujetos que deciden su fin. La investigación se inscribe en el campo de los Estudios Culturales, en su vertiente Post-Estructuralista, teniendo como referencial teórico y metodológico el pensamiento del filósofo Michel Foucault. La composición del material empírico se dió a partir de 10 reportajes que fueron publicadas entre 2002 y 2012 en las revistas Época y Veja. Para organizar los discursos y seleccionar el corpus de análisis, se elaboró un ordenamiento discursivo utilizando el software ATLAS. Ti 7, versión Free Trial. Los materiales fueron sometidos a un análisis de discurso. Para la discusión de los datos, se utilizaron las nociones metodológicas de discurso, saber, poder y decisión. Los resultados fueron presentados en tres unidades de análisis: 1) Planeando la vida y la muerte: ¡decida su fin! 2) ¿Quien nos enseña a morir? 3) ¿Está usted preparado para hacer su testamento vital? A partir de la hipótesis de lectura, fueron articulados campos discursivos, tales como el religioso, el jurídico y el médico, que permitieron mostrar las superficies de emergencia de las relaciones de poder-saber para que los sujetos puedan decidir su muerte. El discurso médico se sobresale como el autorizado a hablar sobre ese evento, mientras que la enfermería aparece vinculada a los cuidados corporales. Se observó la muerte en domicilio como una estrategia biopolítica producida por el Estado, que gana legitimidad al estar publicada en las páginas de las revistas. La calidad de vida aparece a la hora de la muerte como una disciplina a ser seguida o como un objetivo a ser alcanzado. Se concluye que las revistas instituyen lo que se denominó círculo del final de la vida, enseñando y propagando la aceptación del final, además de evaluar los lectores a partir de determinadas herramientas que confirmen su capacidad de tomar decisiones como, por ejemplo, respecto a la muerte.

This work aims to contribute to the wider body of research in history of economics in Brazil by focusing on the conceptual evolution of inflation inertia. Its motivation lies in the conceptual gap that appeared, following disinflation in 1994, between the stabilization debates carried out in the 1980s and the way economists in Brazil began to describe downwardly rigid inflation patterns from the 1990s onwards. More precisely, we explore the \"inertial inflation episode\" as a chapter in a longer tradition of adaptations, to country-specific realities, of theoretical influences coming from the economics profession at the international level, in the late 1970s, when the inertial inflation hypothesis was brought to the fore. Our narrative reveals that this stubborn inflationary phenomenon had been previously dealt with in the debates in Latin America about growth and inflation back in the 1950s and 1960s, where a host of contributions sprung from various traditions, which were gradually synthesized by the saw-tooth model of real wages, also known as Simonsen-Pazos mechanism. We analyze the recurrent opposition between a monetarist- and a heterodox structuralist-type of thinking in their two rounds, in the 1950s and again in the 1980s. The connection between these two opposing schools is operated by the contributions by Mario Henrique Simonsen and the self-declared neo-structuralist economists at PUC-Rio. Based on a careful and detailed analysis of the latter\'s modeling strategies and conclusions, we show that, along the 1980s, these economists gradually shift towards a more ecumenical approach, inviting monetarist elements into their analyses while downplaying the relevance of the inertial component. Finally, when the 1990s came, the rise of a macroeconomic consensus began to conceptualize \"inflation inertia\" as the time delay between a real or monetary shock and the response by price level changes, leaving the concept of \"inflation persistence\" to account for the deviations of inflation away from its equilibrium value, a view that undergirds how most Brazilian economists now understand this phenomenon. We assess how \"inflation inertia\" has been understood in the aftermath of the monetary reform in Brazil in 1994, by analyzing the backstage papers that circulated within the economic team in charge of the Real Plan. We conclude that there are elements of continuity between the two rounds as regards the concept of inertia, but that they are now stripped of their previous dense historical and institutional substance. / O presente trabalho busca contribuir para a literatura de história do pensamento econômico brasileiro, ao estudar a transformação do conceito de inércia inflacionária no Brasil desde os debates sobre estabilização na década de 1980 até o período pós-Real, mudança essa que permanece inexplicada pela literatura. Mais precisamente, o trabalho busca verificar a hipótese de que a inflação inercial não passou de um episódio de uma longa tradição de adaptações teóricas de influências oriundas de economistas estrangeiros, em especial na década de 1970, quando a hipótese de uma inflação inercial foi levantada. Nossa narrativa revela que o fenômeno da rigidez inflacionária já havia sido previamente compreendido e teorizado nos debates na América Latina, nas décadas de 1950 e 1960, quando inúmeras contribuições foram eventualmente sintentizadas no modelo de rendas contratuais sob inflação no formato de \"dente-de-serra\", ou o assim chamado mecanismo Simonsen-Pazos. A narrativa adota a controvérsia entre monetaristas e estruturalistas em seus dois momentos como eixo da análise, para mostrar como o desaparecimento dessa oposição coincide com a emergência do consenso macroeconômico em escala internacional. Baseando-se em uma análise cuidadosa e detalhada das contribuições dos economistas neo-estruturalistas da PUC-Rio e da onipresente influência de Simonsen como um sintetizador das contenciosas escolas, o trabalho apresenta evidências documentais de uma transformação estruturalista da segunda geração. Ao longo dos anos 1980, esses economistas gradualmente convergiram para uma abordagem mais ecumênica com relação aos monetaristas, reduzindo a importância do componente inercial da inflação e ampliando a relevância de aspectos usualmente associados à ortodoxia econômica. Finalmente, no período pós-Real, passa a predominar no país um conceito de inércia inflacionária que constrasta com a visão anterior dos economistas atuando no referido plano de estabilização. Esse novo conceito está associado à emergência da \"nova síntese neoclássica\", na qual a inércia é compreendida como o atraso na resposta dos níveis de preço a choques monetários ou reais, enquanto o conceito de persistência inflacionária representa desvios duradouros da inflação com relação ao seu nível de equilíbrio. Para compreender se essa mudança pode ser considerada uma ruptura com relação ao passado, analisam-se os artigos que circularam nos bastidores do Plano Real dentro da equipe econômica. Nosso trabalho conclui que há elementos de continuidade entre os dois momentos no que se refere ao conceito de inércia, os quais aparecem agora com uma representação analítica desprovida da substância histórica e institucional que o conceito outrora abarcava.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-05-25T14:51:23Z No. of bitstreams: 1 cintiafernandesmarcellos.pdf: 812510 bytes, checksum: 0a05518f03ae1808a5ebeac669f3f82d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-02T11:55:19Z (GMT) No. of bitstreams: 1 cintiafernandesmarcellos.pdf: 812510 bytes, checksum: 0a05518f03ae1808a5ebeac669f3f82d (MD5) / Made available in DSpace on 2016-07-02T11:55:19Z (GMT). No. of bitstreams: 1 cintiafernandesmarcellos.pdf: 812510 bytes, checksum: 0a05518f03ae1808a5ebeac669f3f82d (MD5) Previous issue date: 2012-02-03 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo do presente trabalho é comparar as definições de objeto e método nos projetos de psicologia experimental de Wilhelm Wundt e Edward Titchener. Tendo em vista as aproximações equivocadas entre os autores presentes nos manuais de psicologia e a escassez de estudos mais sistemáticos acerca da obra de Titchener, em especial no cenário nacional, as comparações entre as idéias de ambos, disponíveis na literatura secundária, ainda não foram suficientes para demonstrar as diferenças entre suas propostas. Frente a este panorama, propõe-se uma comparação das definições de objeto e método da psicologia, especificamente nas obras que representam o período de maturidade das idéias de Wundt, com aquelas que caracterizam a expressão clássica do estruturalismo de Titchener. A tese central é que, em função dos distintos pressupostos teóricos, as noções de experiência humana e do domínio do psíquico adquirem um diferente significado no pensamento de cada autor, configurando com isso diferentes objetos de estudo para a psicologia e, consequentemente, uma diferente compreensão acerca das possibilidades e limites do método experimental. / The aim of this work is to compare the definitions of subject and method introduced in Wilhelm Wundt‟s and Edward Titchener‟s projects of experimental psychology. Considering the mistaken proximity between the authors which is found in handbooks of psychology and the shortage of more systematic studies about Titchener‟s work, especially in the Brazilian context, the comparisons between the ideas of both authors, available in the secondary literature, they still have not been sufficient to demonstrate the differences between their proposals. Due to this situation, it is proposed a comparison of the definitions of subject and method in psychology, specifically in the works which represent the period of maturity of Wundt‟s ideas, with those ones which characterize the classical expression of Titchener‟s structuralism. The central thesis is, in function of the distinct theoretical assumptions, the notions of the human experience and the realm of the psychic acquire a different meaning in the thought of each author, forming this way different subjects of study and, consequently, a different understanding about the possibilities and limits of the experimental method.

Submitted by Simone Maisonave (simonemaisonave@hotmail.com) on 2016-08-30T01:02:35Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Samuel Molina Schnorr_Dissertacao.pdf: 1282002 bytes, checksum: 75818aa89493315465158a9e1d06dd67 (MD5) / Approved for entry into archive by Simone Maisonave (simonemaisonave@hotmail.com) on 2016-08-30T01:02:57Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Samuel Molina Schnorr_Dissertacao.pdf: 1282002 bytes, checksum: 75818aa89493315465158a9e1d06dd67 (MD5) / Approved for entry into archive by Aline Batista (alinehb.ufpel@gmail.com) on 2016-08-30T10:52:29Z (GMT) No. of bitstreams: 2 Samuel Molina Schnorr_Dissertacao.pdf: 1282002 bytes, checksum: 75818aa89493315465158a9e1d06dd67 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-08-30T10:52:44Z (GMT). No. of bitstreams: 2 Samuel Molina Schnorr_Dissertacao.pdf: 1282002 bytes, checksum: 75818aa89493315465158a9e1d06dd67 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2015-04-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / No presente trabalho, objetivou-se movimentar a perspectiva Ciência, Tecnologia e Sociedade (CTS), articulando-a com a teoria pós-estruturalista, que promove outros caminhos e direções para o já dito e estruturado na educação, mais especificamente, no ensino de Ciências. Questionamentos fomentaram essa investigação: Como a Ciência, Tecnologia e Sociedade são atravessadas pela contemporaneidade? A CTS pode ser pensada com conceitos e movimentos do pós-estruturalismo? Visto que estudos e práticas CTS cada vez mais se consolidam nos espaços educacionais e a trama CTS no pós-estruturalismo ainda é pouco explorada, justifica-se o investimento realizado nesta dissertação. No que tange à metodologia, realizou-se pesquisa bibliográfica, realizada entre 2013 e 2014, em portais de hospedagem on-line: Scientific Electronic Library Online (SciELO) e Google Acadêmico. Os textos investigados foram escolhidos por meio da leitura de seus títulos, palavras-chave e resumos. Em um primeiro momento, efetivou-se uma busca ampla, procurando a compreensão e exploração de práticas CTS concretizadas, na qual foram selecionados doze textos. No segundo momento, na intenção de problematizar a temática, atualmente sustentada na teoria crítica, buscou-se publicações a partir do referencial teórico pós-estruturalista. Nesta etapa, encontrou-se três textos, que ofertaram pistas de referências para ampliar a discussão desta investigação nos conceitos de Ciência menor (DELEUZE; GUATTARI, 2012), Tecnologias do eu (FOUCAULT, 2008), e Sociedade disciplinar e de controle (FOUCAULT, 1987; DELEUZE, 1992). Na reunião dos saberes investigados, por meio da bibliografia utilizada, afirma-se em um pensamento científico que desenvolve a produção de sentidos para a educação, envolvendo uma prática filosófica. Nessa perspectiva, as ideias aqui reunidas realçam os conhecimentos agregados ao mundo, no afastamento de ideologias e preconceitos oriundos da Modernidade, pois prioriza a realidade social nos dias de hoje. Nessa trama, a Educação CTS é atravessada pelo vivido, reunindo procedimentos que não buscam respostas, mas questionamentos as verdades constituídas e um pensar deslocado da repetição do mesmo. É concebida não somente como um território que se aprende e ensina, mas igualmente capaz de produzir formas de experiências de si nas quais os indivíduos podem se tornar sujeitos de um modo singular em uma dada coletividade. Desse modo, a dissertação em questão contribui para uma análise que vá além do senso crítico já reivindicado nesse território, uma Tecnologia que considere o “eu” uma Ciência menor, inserida na ética e na estética da existência, na multiplicidade, procurando mobilizar o pensamento, diante das resistências em que é experimentado. / The present study aimed to move the perspective Science, Technology and Society (STS), linking it to the post-structuralist theory, which promotes other paths and directions to the already said and structured in education, specifically in teaching Sciences. Questions promoted this research: How contemporary crosses Science, Technology and Society? CTS can be thought with concepts and movements of post-structuralism? Since CTS studies and practices are being increasingly consolidated in educational spaces and the CTS weave with the post-structuralism is still little explored, it justifies the investment made in this dissertation. Regarding methodology, a literature review was conducted between 2013 and 2014, through online portals as Scientific Electronic Library Online (SciELO) and Google Scholar. The texts were found and chosen by their titles, keywords and abstracts. At first, a broad search was accomplished, seeking to understand and explore practices of CTS already implemented, in which twelve texts were selected. In the second phase, intending to discuss the proposed theme, currently sustained in critical theory, we looked for publications grounded in the poststructuralist theoretical framework. At this stage we found three texts, that offered references clues to broaden the discussion of this research on the concepts of minor Science (Deleuze; GUATTARI, 2012), Technologies of the self (Foucault, 2008), and disciplinary Society and Society of control (Foucault 1987; DELEUZE, 1992). At the compilation of the investigated knowledge, through the bibliography studied, we stated in a scientific thought that develops the production of meanings for education, involving a philosophical practice. In this perspective, the ideas gathered here highlight the knowledge aggregated to the world, by turning away ideologies and prejudices coming of modernity, because prioritizes todays social reality. In this plot, the CTS education is crossed by the lived, gathering procedures that do not seek answers, but questions to the established truths and a thinking shifted from the repetition of the same. It is designed not only as a territory that is learned and teached, but equally capable of producing forms of experience of itself, in which individuals can become subjects in a unique way in a given collectivity. Thus, the thesis in question contributes to an analysis that goes beyond the critical sense already claimed in this territory, a technology that considers the "I" a minor Science, part of the ethics and aesthetics of existence, in the multiplicity, seeking to mobilize thought, in the face of resistance that is experienced.

(in English): My goal in this diploma thesis is to verify the claim that "dandy is a work of art". The figure of Dandy is often defined by the claim that it truly is a work of art. Dandy is after all defined like that by the founders of the debate on dandysm (Barbey d`Aurevilly, Charles Baudelaire and Oscar Wilde) and also by contemporary theoreticians of dandysm (such as Francois Coblence, Daniel S. Schiffer and Karin Becker). However, despite the numerous occurrences of the definition, the claim was never extended into general theory of dandy as work of art. I am here trying to do that. First, I am looking for a definition that best suits the concept of dandy according to the founders. I confront the concept of dandysm with several definitions of art (mimetic, expressive, formalistic, institutional or functionalist). With the definition that the comparison shows as the most appropriate - the functionalist theory of art - I continue to operate. With a structuralist definition of Jan Mukařovský. From the structuralistic point of view I answer the basic questions connected within the discourse of aesthetics with the concept of the work of art. I am looking for a basic material (material norm) that would create the identity of dandy as a specific kind of artwork. Based on that, I distinguish artistic...

Ce travail explore la culture rastafarie au travers de sa structuration symbolique abordée depuis trois manifestations culturelles significatives : les assemblées Nyabinghi, les chants cérémoniels et le langage Iyaric. J’ai cherché à étudier la manière dont s’était constitué le complexe symbolique rastafari à travers l’Histoire jamaïcaine et ses multiples cultures de résistances. J’avais pour objectif d’aborder le symbolisme depuis un cadre matérialiste, c’est- à-dire d’attester que le symbolisme est à la fois déterminé et déterminant, que l’Histoire le façonne tout comme il façonne l’Histoire à son tour. La culture rastafarie, se positionnant en rupture avec l’ordre établi, fut un lieu de recherche et d’analyse fertile à une anthropologie du matérialisme symbolique. J’ai appuyé ma démarche sur un séjour de recherche en Jamaïque au cours duquel j’ai fréquenté diverses communautés rastafaries, tant au sein de lieux rituels qu’aux carrefours d’interactions entre les adhérants rastafaris et des non-rastafaris. Ma recherche est guidée par un cadre d’analyse abordant la culture depuis l’idéologie, les contres-hégémonies et l’hétérotopie de même que sur la dialectique de la reconnaissance. Ces théories offrent des éléments d’analyse permettant de discuter plus en profondeur des données collectées autour de trois lieux symboliques : assemblées rituelles, chants cérémoniels et construction d’un langage. / This work explores Rastafari culture through its symbolic structuration, focusing on three cultural manifestations of significance: Nyabinghi Assembly, Ceremonial Chants and Iyaric language. I have sought to study the way Rastafari’s symbolic order establishes itself through Jamaican History and through multiple cultures of resistance. My objective is to study symbolism from a materialist perspective, namely showing that symbolism is both determined and determinant, that History shapes just as it is shaped by History. Rastafari culture, making a break with the established order, proved to be a fertile context for the research and analysis of a symbolic materialist approach in anthropology. I have grounded my approach in a yearlong Jamaican research residency where I socialized with various Rastafari communities, both in rituals spaces and at the crossroads of interaction between Rastafari adepts and ordinary Jamaicans. This stay reasserted to me the importance of guiding this research with a theoretical framework allowing to grasp particularities in the cultural dynamics involved while at the same time enabling bridges with other cultures of resistance through a given universalism. A framework addressing culture through ideology, counter-hegemony and heterotopia as much as recognition’s dialectic had guided this research. These theories allow deeper analysis and discussion concerning the collected data of three symbolic spaces; ritual assembly, ceremonial chants and the construction of a language.

L’oeuvre anthropologique de Claude Lévi-Strauss a joui, dès les années cinquante, d’un succèsretentissant dans le champ des sciences humaines et sociales. Dans celui spécifiquement de l’art, ce futd’abord le cas, avant que l’ethnologue ne récuse rapidement toute alliance possible avec la créationmoderne. Face à ce désaveu brutal, par contrecoup, la pensée esthétique de l’anthropologue est depuisrégulièrement reléguée au rang des conservatismes. Il y a dans les arts plastiques, comme un malaiseLévi-Strauss. Partant de ce constat, le présent travail entend faire corps selon deux aspects étroitementmêlés.Le premier consiste à « servir » Lévi-Strauss. En effet, l’examen démontre qu’il est, par bien desaspects, difficile de réduire l’auteur des Mythologiques à la figure de l’amateur gêné par l’aspect radicaldes avant-gardes. Dans une approche apaisée, le débat avec l’art moderne est alors rouvert afin decomprendre les ressorts profonds du positionnement esthétique de l’anthropologue. Elargissant la focale,l’étude tente de saisir l’art selon une approche civilisationnelle. L’Occident, en tant qu’entité culturelle,est analysé au regard du primat accordé dès l’antiquité au logos et jusqu’à son expression moderne autravers de la pensée scientifique.L’autre aspect de ce travail consiste cette fois à « se servir » de la pensée lévi-straussienne dans lebut d’élaborer les bases d’une postmodernité débarrassée de l’écueil du « tout se vaut ». Des outils aupremier rang desquels le triangle culinaire ainsi que la méthode structurale, sont également convoquésafin d’instruire les possibilités d’un rééquilibrage entre pensée scientifique et pensée mythique. Sefaisant, le travail tente de montrer le caractère profondément poïétique de la pensée lévi-straussienneainsi que de répondre à la question posée par la poïétique de René Passeron : « Si l’art est exemplaire, illui faut dire en quoi. »De la rencontre entre les deux grands aspects précités, naît la thèse majeure de ce présenttravail. Celle-ci consiste à démontrer combien le malaise Lévi-Strauss n’est en fait que l’autre nom dumalaise postmoderne, sa forme paradigmatique. / Since the 50’s, Levi-Strauss anthropological work has enjoyed a huge success in the socialsciences as well as in the Arts. These were parallel until the ethnologist quickly refused every possiblealliances with modern arts. As a direct consequence of this brutal disavowal, the anthropologist'saesthetic thought is regularly pushed into conservatism, thus, the inception of a Lévi-strauss vexationwithin the plastic arts. It is upon this that this discussion will be based.On one hand, this work will use Lévi-Strauss's thought. Indeed, the author of theMythologiques can't be reduced to the image of an amateur uncomfortable with the radical side of theavant-garde's thought. We'll reopen the discussion about modern art in order to understand the roots ofthe aesthetic positioning of the anthropologist. The cultural point of view in the arts will be the centerof this work. The cultural entity of the western civilization is analyzed from the primal importance itgranted since the antiquity to the logos until its modern expression : the rational thought.On the other hand, this work is permitted by the levi-straussian way of thinking and elaboratesthe basis of a postmodernity freed from the « all is equal » problem. Many tools such as the culinarytriangle and the structural method will be employed in discussing this. They help in keeping the delicatebalance between the rational and the natural thought, Thus, this is an attempt to answer a questionraised in the poietics of René Passeron : « If art is an exemple, we must say in which way it is. »These two sides create the main part of this work which demonstrates how the Lévi-Straussvexation is actually the other name for the postmodern vexation. We could even say that it is itsparadigmatic form.

In contemporary philosophy about justice, a contrast between empirical and transcendental approaches can be identified. Hillel Steiner represents an empirical approach: he argues for building an account of justice-as-rights out of the minimal inductive material of psychological linguistic and moral intuitions. From this opening, he ultimately concludes that persons have original rights to self-ownership and to an initially equal share of natural resources. Emmanuel Levinas represents a transcendental approach: he argues that justice arises from a transcendent ethical relation of responsibility-for-the-Other. This relation underpins all subjective cognition, and makes rationality, reasoning, and rights possible. Analysis of each of these positions reveals certain problems. On the one hand, Steiner’s argument contains a number of latent methodological, conceptual, and structural presuppositions. These include the pretheoretical concepts of “person”, “equality”, and “consistency”. These presuppositions prefigure and condition the conclusions which Steiner reaches. On the other hand, Levinas fails to provide a convincing account of how the self comes to be an object of my own deliberations about morality and justice. This amounts to an annihilation of the subject which undermines his argument for the subject as a site of responsible action. As Steiner identifies, justice encompasses equal moral agents. Levinas’s hyperbolic description of the ethical relation’s asymmetry must therefore be revised. Nevertheless, what remains is the strength of Levinas’s argument for the priority of the ethical relation over thematization, rationality, and consciousness. The hidden presuppositions supporting Steiner’s work are evidence of Levinas’s plausibility in this respect. Steiner’s account of justice-as-rights requires a prior ethical relation in which we recognise one another as separate persons, each possessing an ethical status of their own; an attitude of justice motivates Steiner’s description of justice. This attitude is evident in language, which is communication before it is thought. In that individual rights can be conceived only on the basis of a relation of responsibility, rights are primordially the rights of the Other.