A presente dissertação discute o futebol como caminho para o reconhecimento social por jovens em situação de vulnerabilidade, entendida aqui pela afrodescendência, residência em favelas e a escassez de recursos financeiros. Esta vulnerabilidade pode remeter a uma invisibilidade social, que pode ser compreendida como relações sociais onde alguns sujeitos, por serem na esmagadora maioria das vezes proscritos do mundo significativo daqueles que detêm o poder, através da indiferença, e/ou por habitarem o imaginário social de forma negativa sendo estigmatizados, não têm suas capacidades e potencialidades reconhecidas e passam a ser ignorados e privados de muitas formas de interação social. Dialeticamente, no cerne destas relações, está presente a luta por reconhecimento, aqui estudada com base na Teoria Crítica e especialmente nos escritos do teórico Axel Honneth. A relação do indivíduo consigo próprio está atrelada às experiências de reconhecimento, pois ele se constitui unicamente porque aprende através do assentimento ou encorajamento de outrem a referir a si próprio determinadas características. Quando essas experiências são precárias, como ocorre nos casos de invisibilidade social, se dá uma busca, uma cobrança, uma luta pelo reconhecimento negado. Reconhecimento social que pode ser obtido através do futebol e seus desdobramentos, como a possibilidade do consumo conspícuo, da exposição midiática e de um suposto poder de mudança social. Como metodologia para compreender melhor estas questões foram analisadas produções sociais, como filmes, livros, músicas e reportagens, as quais foram consideradas sinais de uma sociedade capitalista, sociedade do espetáculo e individualista que se apresenta como meritocrática, ignorando que a disponibilidade de recursos da cultura dominante que cada sujeito possui, tem relação positiva com o sucesso pessoal. E para ilustrar o contexto histórico, social e cultural, onde jovens em situação de vulnerabilidade e muitas vezes invisíveis socialmente lutam por reconhecimento através do futebol, foram realizadas entrevistas com jovens jogadores de futebol da Vila Olímpica da Mangueira. A ascensão social e a identidade de ser um jogador de futebol são almejadas pelo desejo de obtenção de experiências de reconhecimento positivas nas três esferas do reconhecimento e que assim possam promover mudanças em suas respectivas autorrelações práticas: na dedicação emotiva, sendo mais amados por seus familiares e amigos (autoconfiança); no respeito cognitivo, obtendo cidadania que lhes é rotineiramente negada (autorrespeito); e na estima social, ao serem elogiados pela performance esportiva, ter fama e visibilidade, e exercer uma função social respeitada e digna de admiração (autoestima). Em suma, esta pesquisa busca apontar o futebol como instrumento para análise da dinâmica social e contribui por conectar o contexto esportivo ao social, visando fomentar nos profissionais que trabalham com esta população uma prática mais ampla e crítica, que possa ser capaz de ajudar a promover efetivamente mudanças sociais. / The present dissertation discusses about soccer as one path to social recognition by young people in situation of vulnerability, understood here by being afro-descendant, residence in slums and lack of financial resources. This vulnerability may refer to a social invisibility, which can be understood as social relations in which some persons, because they are the overwhelming majority of the time proscribed by the meaningful world of those who have the power, through indifference, and/or inhabit the social imaginary in a negative way by being stigmatized, have not recognized their abilities and potential, are ignored in some areas of social life, private from forms of social interaction. Dialectically, the heart of these relationships, this is the struggle for recognition, in this paper based on Critical Theory, especially in the writings of the theorist Axel Honneth. An individuals relationship with oneself tied to the experiences of recognition because it is only because they learn with the consent or encouragement of others referring to themselves certain characteristics. When these experiences are precarious, as in the case of social invisibility, a search takes place, a struggle for the recognition denied. Social recognition which can be obtained through soccer and its consequences, as the possibility of conspicuous consumption, of media exposure and a supposed power of social change. As a methodology to better understand these issues were analyzed social productions such as films, books, lyrics and reports, which were considered signs of a capitalist society, spectacular society and individualistic which presents itself as meritocratic, ignoring the availability of resources of the dominant culture that each person has, is positively related to personal success. And to illustrate the historical, social and cultural context, where young people in vulnerability and often socially invisibles struggle for recognition through soccer, interviews were conducted with young soccer players from the Olympic Village of Mangueira. The social rise and the identity of being a soccer player is targeted by the desire to obtain recognition of positive experiences in the three spheres of recognition and thus able to make changes in their self-relations practices: emotional dedication, being most loved by family and friends (self-confidence); the cognitive regard, become a citizen is routinely denied to them (self respect), and social esteem, by being praised for their sporting performance, having fame and visibility, and perform a social function that is admired and respected (self-esteem). In short, this research seeks to identify soccer as a tool for analysis of social dynamics and contributes by connecting the sport to the social context in favor of promoting the professionals that work with this population a much wider and critical practice, which might be able to effectively help promote social changes.

A presente dissertação discute o futebol como caminho para o reconhecimento social por jovens em situação de vulnerabilidade, entendida aqui pela afrodescendência, residência em favelas e a escassez de recursos financeiros. Esta vulnerabilidade pode remeter a uma invisibilidade social, que pode ser compreendida como relações sociais onde alguns sujeitos, por serem na esmagadora maioria das vezes proscritos do mundo significativo daqueles que detêm o poder, através da indiferença, e/ou por habitarem o imaginário social de forma negativa sendo estigmatizados, não têm suas capacidades e potencialidades reconhecidas e passam a ser ignorados e privados de muitas formas de interação social. Dialeticamente, no cerne destas relações, está presente a luta por reconhecimento, aqui estudada com base na Teoria Crítica e especialmente nos escritos do teórico Axel Honneth. A relação do indivíduo consigo próprio está atrelada às experiências de reconhecimento, pois ele se constitui unicamente porque aprende através do assentimento ou encorajamento de outrem a referir a si próprio determinadas características. Quando essas experiências são precárias, como ocorre nos casos de invisibilidade social, se dá uma busca, uma cobrança, uma luta pelo reconhecimento negado. Reconhecimento social que pode ser obtido através do futebol e seus desdobramentos, como a possibilidade do consumo conspícuo, da exposição midiática e de um suposto poder de mudança social. Como metodologia para compreender melhor estas questões foram analisadas produções sociais, como filmes, livros, músicas e reportagens, as quais foram consideradas sinais de uma sociedade capitalista, sociedade do espetáculo e individualista que se apresenta como meritocrática, ignorando que a disponibilidade de recursos da cultura dominante que cada sujeito possui, tem relação positiva com o sucesso pessoal. E para ilustrar o contexto histórico, social e cultural, onde jovens em situação de vulnerabilidade e muitas vezes invisíveis socialmente lutam por reconhecimento através do futebol, foram realizadas entrevistas com jovens jogadores de futebol da Vila Olímpica da Mangueira. A ascensão social e a identidade de ser um jogador de futebol são almejadas pelo desejo de obtenção de experiências de reconhecimento positivas nas três esferas do reconhecimento e que assim possam promover mudanças em suas respectivas autorrelações práticas: na dedicação emotiva, sendo mais amados por seus familiares e amigos (autoconfiança); no respeito cognitivo, obtendo cidadania que lhes é rotineiramente negada (autorrespeito); e na estima social, ao serem elogiados pela performance esportiva, ter fama e visibilidade, e exercer uma função social respeitada e digna de admiração (autoestima). Em suma, esta pesquisa busca apontar o futebol como instrumento para análise da dinâmica social e contribui por conectar o contexto esportivo ao social, visando fomentar nos profissionais que trabalham com esta população uma prática mais ampla e crítica, que possa ser capaz de ajudar a promover efetivamente mudanças sociais. / The present dissertation discusses about soccer as one path to social recognition by young people in situation of vulnerability, understood here by being afro-descendant, residence in slums and lack of financial resources. This vulnerability may refer to a social invisibility, which can be understood as social relations in which some persons, because they are the overwhelming majority of the time proscribed by the meaningful world of those who have the power, through indifference, and/or inhabit the social imaginary in a negative way by being stigmatized, have not recognized their abilities and potential, are ignored in some areas of social life, private from forms of social interaction. Dialectically, the heart of these relationships, this is the struggle for recognition, in this paper based on Critical Theory, especially in the writings of the theorist Axel Honneth. An individuals relationship with oneself tied to the experiences of recognition because it is only because they learn with the consent or encouragement of others referring to themselves certain characteristics. When these experiences are precarious, as in the case of social invisibility, a search takes place, a struggle for the recognition denied. Social recognition which can be obtained through soccer and its consequences, as the possibility of conspicuous consumption, of media exposure and a supposed power of social change. As a methodology to better understand these issues were analyzed social productions such as films, books, lyrics and reports, which were considered signs of a capitalist society, spectacular society and individualistic which presents itself as meritocratic, ignoring the availability of resources of the dominant culture that each person has, is positively related to personal success. And to illustrate the historical, social and cultural context, where young people in vulnerability and often socially invisibles struggle for recognition through soccer, interviews were conducted with young soccer players from the Olympic Village of Mangueira. The social rise and the identity of being a soccer player is targeted by the desire to obtain recognition of positive experiences in the three spheres of recognition and thus able to make changes in their self-relations practices: emotional dedication, being most loved by family and friends (self-confidence); the cognitive regard, become a citizen is routinely denied to them (self respect), and social esteem, by being praised for their sporting performance, having fame and visibility, and perform a social function that is admired and respected (self-esteem). In short, this research seeks to identify soccer as a tool for analysis of social dynamics and contributes by connecting the sport to the social context in favor of promoting the professionals that work with this population a much wider and critical practice, which might be able to effectively help promote social changes.

Esta tese objetiva confrontar os fenômenos do reconhecimento e da liderança, com o propósito de investigar teoricamente se os padrões de reconhecimento identificados por Axel Honneth podem servir de base para uma definição de liderança que atenda as demandas de construção de identidade e de transformação do século XXI. O reconhecimento intersubjetivo está no centro dos debates da Filosofia e das Ciências Sociais. Ele fundamenta as construções das identidades de sujeitos e grupos e acontece através da busca ativa da intersubjetividade, ou luta por reconhecimento, conforme sistematizado por Honneth. De outra parte, a liderança é também um fenômeno da relação eu-outro e integra toda a vida social humana. Entretanto, durante muito tempo ela foi interpretada como atributos, habilidades e competências dos indivíduos. Esta interpretação foi modificada a partir da introdução do conceito de influência, em substituição a poder e autoridade. Para atender ao propósito acima, a investigação iniciou-se por uma arqueologia da liderança, incluindo as maneiras pelas quais ela foi interpretada ao longo da história e pelas diversas disciplinas, as dificuldades de compreender suas causas, mecanismos e consequências, as confusões em torno da acepção da palavra e a identificação das principais teorias de liderança, elaboradas pela Psicologia Social e pela Administração. Foram investigadas as contribuições de pesquisadores da Filosofia, como Cícero, Maquiavel e Smith, da Sociologia, como Weber e Barnard, da Psicologia Social, como Lewin e Smircich, e da Administração, como Burns e Bass. O estudo evidenciou que a liderança é um fenômeno da intersubjetividade humana e um processo importante na construção das identidades dos sujeitos. Foi deduzido que uma definição de liderança para os tempos contemporâneos integra cinco conceitos fundamentais: ela é um processo que emerge da interação eu-outro; é fruto da influência multidirecional; implica em reconhecimento e conhecimento do outro; é um processo dialético; e ela gera a transformação dos sujeitos e do social. Por sua vez, o reconhecimento, como uma das formas pelas quais acontece a intersubjetividade, também foi investigado desde as primeiras formulações feitas por Hegel, passando pelas contribuições de Mead e Ricoeur, até alcançar a sistematização de luta por reconhecimento proposta por Honneth. Desta sistematização, foram extraídos quatro conceitos fundamentais: as três esferas ou padrões de reconhecimento de Honneth, amor, direito e solidariedade e a dialética. Finalmente, concluiu-se pela possibilidade teórica de revisar a definição de liderança com base nos padrões de reconhecimento e da dialética, compreendendo que os conceitos de liderança verificados atendem a esses padrões. Foi proposta uma definição de liderança e, assim como sugestões para futuras pesquisas envolvendo este objeto de estudo / This thesis aims to confront the phenomena of recognition and leadership, in order to theoretically investigate whether the patterns of recognition identified by Axel Honneth can support a definition of leadership that meets the demands of identity construction and transformation of the XXI Century. The intersubjective recognition is at the center of debates of Philosophy and Social Sciences. Recognition is on the foundation of the construction of subjects and groups identities and it is realized through the active pursuit of intersubjectivity, or the struggle for recognition, as systematized by Honneth. On the other hand, leadership is also a phenomenon of the relationship I-other and integrates all human social life. However, for a long time it was interpreted as attributes, skills and competencies of individuals. This interpretation has been modified after the introduction of the concept of influence, replacing power and authority. To meet the above purpose, the investigation was initiated by an archeology of leadership, including the ways in which it has been interpreted throughout history and the various disciplines, the difficulties of understanding its causes, mechanisms and consequences, the confusion surrounding the sense of the word and the identification of the main theories of leadership, built in the fields of the Social Psychology and Management. Also, contributions from researchers of Philosophy were investigated, as Cicero, Machiavelli and Smith; of Sociology, as Weber and Barnard; of Social Psychology, as Lewin and Smircich; and of Administration, as Burns and Bass. The study demonstrated that leadership is a phenomenon of human intersubjectivity and an important process for the construction of the identities of the subjects. It was deduced that a definition of leadership to contemporary times integrates five key concepts: it is a process that emerges from the interaction I-other; It is the result of multidirectional influence; It implies recognition and knowledge of the other; It is a dialectical process; and it generates transformations on individuals and society. In turn, recognition, as one of the ways of intersubjectivity, was investigated from its first formulations made by Hegel, through the contributions of Mead and Ricoeur, and ending with the systematization as a struggle for recognition proposed by Honneth. From Honneths systematization were extracted four fundamental concepts: the three spheres or patterns of his proposition of recognition, love, law and solidarity and the dialectic the process of struggle. Finally, the thesis conclusions support the theoretical possibility to revise the definition of leadership based on these patterns of recognition and the dialectic process, understanding that the verified leadership concepts meet these standards. It was also proposed a definition of leadership, as well as suggestions for future research involving the study of this object

Ce mémoire vise à comprendre l’expérience de vie des jeunes Québécoises de 2e génération portant le voile islamique, qui ont vécu le débat sur la charte de la laïcité au Québec en 2012. Un des articles de ce projet de loi visait à interdire le port des signes religieux «ostentatoires» par les employés de la fonction publique. Une vague de protestation a animé les membres des minorités religieuses visées et une apparition, quoique marginale, des Québécois de 2e génération a commencé à émerger. À travers le concept de lutte pour la reconnaissance tel que théorisé par Honneth et celui de stigmate amené par Goffman et élaboré par Göle, j’ai tenté de comprendre l’expérience de lutte pour la reconnaissance entamée par des Québécoises porteuses d’un signe religieux stigmatisé. Le concept d’hybridité m’a permis également de comprendre la richesse identitaire de ces jeunes qui se manifeste notamment dans l’articulation de leurs revendications. J’ai ainsi mené 13 entrevues semi dirigées sur le mode du récit de vie avec des jeunes femmes âgées entre 19 et 27 ans, nées au Québec et portant le voile islamique. / This Masters aims to understand the life experience of young Québécoises from second generation of Muslims immigrants wearing Islamic headscarves, and who experienced the debate over the political project la charte des valeurs in 2012. One of the articles of this charte aimed to forbid employees of the public sector to wear ‘ostentatious’ religious signs. The province of Quebec has witnessed a wave of protests and many rallies of members of religious minorities who felt targeted by this bill. I have noticed the emergence of the second generation of these religious minorities who displayed their religious signs in the public space and protested against La Charte. To understand this phenomenon I used the concept of struggle for recognition theorized by Honneth and the concept of stigma elaborated by Goffman and later by Göle. I tried to comprehend the struggle for recognition of the young Quebeckers wearing the veil as a stigmatized religious sign. The concept of hybridity allowed me to consider the multiplicity of identifications of these young women and how it could be articulated through their struggle for recognition. I conducted 13 semi structured interviews with young Muslim women between 19 and 27 years old, born in Quebec and wearing the Islamic headscarf.

Cette thèse étudie la réception plurielle de Hegel dans le discours philosophique du XXème siècle. En prenant comme fil rouge la dialectique hégélienne de la reconnaissance, cette thèse soumet à l’examen ses réappropriations successives chez Kojève, Lacan et Honneth. La première réception de Hegel fût une théorie de l’anthropogenèse qui mettait l’accent sur la lutte pour la reconnaissance et sur la fameuse dialectique du maître et de l’esclave. La reconnaissance de soi atteinte par l’esclave et sa victoire imaginaire ouvrant sur la terre promise de la reconnaissance correspondent à la fin du Temps Historique. Mais à la suite de Kojève, c’est cette version de l’anthropologie hégélienne qui a inspiré la psychanalyse lacanienne. Celle-ci constitue une critique de la conscience de soi considérée comme synonyme d’aliénation imaginaire. Bien qu’indispensable pour la constitution d’un soi et d’un monde stables, la reconnaissance spéculaire de soi est forcément méconnaissance. Contrairement à Kojève et à sa reprise par Lacan, la théorie de la reconnaissance d’Honneth constitue l’envers de la domination puisqu’elle autorise le passage de la tyrannie de l’inconscient et du déni résiduel à une lutte pour la reconnaissance. Son entreprise consiste à renouer avec Hegel, mais celui-ci n’est pas lu comme une pensée de l’historicité, mais celle de la constitution intersubjective de l’autonomie du sujet. Ainsi, l’horizon de la vie éthique ne procède plus d’une dialectique du développement historique, il est inscrit plutôt dans la formation psycho-sociologique de l’identité / The question, which is at the core of this dissertation is the plural reception of Hegel in the philosophical discourse in the 20th century. The guiding line in this study is the Hegelian dialectics of recognition, I then examined in this dissertation its successive reappropriations in Kojève, Lacan and Honneth. The first reception of Hegel was a theory of anthropogenesis, which focused on the struggle for recognition and on the well known dialectic of master and slave. The self-recognition achieved by the slave and by his/her imaginary victory opening onto the promised land of recognition, corresponds to the end of Historical Time. However, after Kojève, it was that version of Hegelian anthropology that inspired Lacanian psychoanalysis. The Lacanian psychoanalysis is a critique of self-consciousness, which is considered as synonymous with imaginary alienation. The specular recognition of oneself, while essential for the formation of a stable self and world, is necessarily misrecognition. Unlike Kojève and his resumption by Lacan, Honneth’s theory of recognition is considered as the opposite of domination since it allows the transition from the tyranny of unconscious and residual denial to a struggle for recognition. Honneth’s gesture consists in returning to Hegel, but the latter is not represented as a thought of historicity, but as the intersubjective constitution of the autonomy of the subject. Thus, the horizon of ethical

This thesis examines Leadership Development in both a corporate setting and an expedition-based setting. The assumptions that are the foundations of current Leadership Development originate, and are informed by, aspects of the natural sciences. These methods are critiqued in terms of usability and applicability in the context of human relating. An alternative approach is investigated based on nonlinear causality and the complex responsive process of relating using the work of Stacey (2003, 2007, 2010), Stacey and Griffin (2005), Stacey et al. (2000). What is explored is the Leader as expert and the ability through communication, decision making, and planning to create certainty. What is problematized is the fantasy that this creates in ongoing day-to-day interactions. The work explores interactions between a leadership consultant/coach and clients in varied domains: the role of the practitioner in the delivery and creation of theory, models, best practices and standard operating procedures; and the reflections of both the practitioner and clients that what is emerging cannot be foreseen. This leads to a further exploration cycle of the human experience in organizations and how reification, the uncanny, and the struggle for recognition might offer other ways of making sense of the experience. The work examines the role of the consultant/teacher and the client/student and the emergence of knowledge. It further investigates the relationship of time and causality and how this is connected to theoretical knowledge and knowledge in action. This leads to a further connection of thinking, reflecting and reflexivity and what this means as practice for leadership development. Using the context of leadership coaching for management teams and connecting the reflexive aspect of knowledge, what is argued is that sensemaking as developed by Weick (1995, 2001, 2009), Weick and Sutcliffe (2007) is not a sufficient practice to explain and create best practices, standard operating procedures, models, and theories. What is also necessary, and is identified as sensemaking and connected to Elias (1987) work, is our own involvement and detachment as we abstract to understand what is happening in the moment between human agents. It is argued that paying attention to these aspects of ongoing human relating offer the possibility of thicker and a more contextualized understanding of the emergent unpredictable outcomes that leaders deal with every day.

In this thesis, I analyze how conflict and affection, as designed by the German philosopher Axel Honneth, especially in his work The Struggle for Recognition: Moral Grammar of Social Conflicts, interfere with the dynamics of a group made up of professors and pre-service teachers in e-learning. From the perspective of Complex Thought of the French sociologist Edgar Morin, I conceive the group as a complex social system. As an exploratory research, I started with the reading of the autobiographical essays wrote by the students who completed the Degree in Spanish in Federal University of Santa Maria in 2013. In those essays, I identified situations around conflicts and affective recognition experienced by the pre-service teachers, and then I selected some informants. These informants participated in narrative interviews, in which they told their respective academic trajectories. Later, I also interviewed the professors, mentioned by them in situations of affective or conflictual interaction. I analyzed all this material from the perspective of Reconstructive Hermeneutics, making the different narratives dialogue to reconstruct the situations experienced by the narrators. From this reconstruction emerges the fact that affectivity is a constant in the relations established in e-learning and we can see it as a facilitator of learning, as well as a cohesive force that tends to keep straight the complex social system. Also, emerge conflict situations. Although the conflict is not seen as something desirable, it shows potential as a maintainer of the complex social system, and it demonstrates power to stimulate new ways of thinking, to create innovative strategies of work and new dynamics of interaction between people. Innovation resulting from the conflict serves as negentropic force, which is opposed to entropy or systemic loss of energy, contributing to the longevity of this system and to obtain positive results in educational terms. I hope these findings tend to contribute to the understanding of the dynamics of relationships in e-learning, allowing its professors understand the importance of human interactions that are revealed behind the computers. / Neste trabalho, analiso de que forma o conflito e a afetividade, conforme concebidos pelo filósofo alemão Axel Honneth, sobretudo em sua obra Luta por Reconhecimento: a gramática moral dos conflitos sociais, interferem na dinâmica de um grupo constituído por professores e professores em formação na modalidade Educação a Distância. Concebo o grupo como um sistema social complexo a partir da perspectiva do Pensamento Complexo do sociólogo francês Edgar Morin. Como fonte de dados, debruço-me, inicialmente, sobre os trabalhos de conclusão de curso, inseridos no gênero memorial de formação, dos alunos que concluíram o Curso de Licenciatura em Espanhol e Literaturas EaD da Universidade Federal de Santa Maria em 2013. A partir de uma pesquisa exploratória, em que foram identificados memoriais narrando situações de conflito e de reconhecimento afetivo vividas pelos professores em formação, selecionei alguns informantes. Esses informantes participaram, então, de entrevistas narrativas, em que contaram suas respectivas trajetórias acadêmicas. Mais tarde, os professores por eles mencionados em situações de interação afetiva ou conflitiva foram também entrevistados. Todo esse material foi analisado a partir da perspectiva da Hermenêutica Reconstrutiva, fazendo dialogar as diferentes narrativas a fim de reconstituir as situações vividas pelos narradores. Dessa reconstrução emerge o fato de que a afetividade é uma constante nas relações estabelecidas em EaD e se mostra como elemento facilitador da aprendizagem, além de uma força de coesão que tende a manter o sistema complexo social em boa marcha. Emergem, também, as situações de conflito. Apesar de o conflito não ser encarado como algo desejável, demonstro seu papel como potencial mantenedor do sistema social complexo, pois tem o poder de estimular novas maneiras de pensar, a criação de estratégias inovadoras de trabalho e de novas dinâmicas de interação entre as pessoas. A inovação decorrente do conflito funciona como força neguentrópica, que se contrapõe à entropia ou perda de energia sistêmica, contribuindo para a longevidade desse sistema e para a obtenção de resultados positivos em termos pedagógicos. Essas conclusões tendem a contribuir com a compreensão sobre as dinâmicas das relações na Educação a Distância, permitindo aos seus professores uma percepção maior sobre a importância das interações humanas que se descortinam por detrás dos computadores.

Cette thèse explore le phénomène de whistleblowing et comment il a été encadré, principalement du point de vue anglo-saxon, à travers des lectures proches de récits culturels et une vue critique sur l'érudition existante sur whistleblowing. À travers des lectures rapprochées d'une sélection de cas, la poursuite, l'importance et l'impact de la vérité apparaîtront comme le thème central dans les récits culturelles explorées, mais aussi les moments où la vérité est rendu impuissante, en raison de sa nature coercitive comme factualité. L'impuissance de la vérité vécue par les lanceurs d'alerte ("les whistleblowers") est ce qui relie d'autre part les récits culturels à l'art tragique. Les diseurs de vérité ne sont pas reconnus, et ils entrent dans un conflit tragique parce qu'elles révèlent des vérités qui ne sont pas pratiques pour les gens au pouvoir. En d'autres termes, les whistleblowers, en disant la vérité, cherchent à élargir l'espace épistémique dans la sphère publique et à tenir les gens et le pouvoir responsables. Cependant, ils sont continuellement négativement encadrés avec des métaphores conceptuelles qui obstruent la perception d'eux en tant que conteurs de la vérité. / This dissertation posits that whistleblowing is factual truth-telling, or truthful public denunciation. In scholarship, media, and in the popular perception of whistleblowing, the truth-claim is often overlooked, and in many occasions hampered by the dominant ways it is framed (e.g. as leak, which is explored among other frames as a problematic conceptual metaphor). Interestingly, the representation of the whistleblower is different in cultural narratives. Through close readings of a selection of cases, the pursuit, importance, and impact of truth will appear as the central theme in the explored plots, but also the moments where truth becomes impotent, due to its coercive nature as factuality - a process that furthermore connects whistleblowing with the idea of the tragic. Put differently, the special literary interest of narratives of whistleblowing is to turn ignorance into knowledge, knowledge into telling, and how the unraveling of truth becomes a reversal of fortune for the truth-teller who enters a particular tragic conflict. As frame, as narrative, and as a modern phenomenon of truthful public denunciation, whistleblowing offers particular moments of truth, often about moments of falsehood, and ultimately seeks to be a moment of impetus: for the public to restore justice, and for readerships and audience of narrative and dramatic configurations to choose or to distance themselves from multiple proposals of justice emplotted - not only ethical justice, but also epistemic, hermeneutical, and testimonial justice. In other words, whistleblowers, by telling the truth, seek to expand the epistemic space in the public sphere and hold people and power accountable.

Sous l’effet de la mondialisation qui a accéléré le rapprochement des cultures, la notion d’identité a pris de l’importance dans la conscience contemporaine. L’émergence du multiculturalisme et de l’idéal de la reconnaissance est liée à ce phénomène. Elle est fondée sur un rejet de l’identité essentielle jugée comme fictive et assimilationniste, au profit d’une valorisation de l’identité sociale réelle. Cette investigation porte sur les enjeux de l’identité, à savoir, sa formation, les conditions de possibilité de son épanouissement, sa reconnaissance dans l’espace public, et surtout son intégration dans la gestion des affaires de l’État. Ces enjeux soulèvent les passions, jusqu’à constituer dans certains cas des menaces pour la cohésion sociale et l’unité de l’État. À travers une analyse conceptuelle et une discussion des problèmes moraux et politiques touchant l’actualité des sociétés contemporaines, Taylor démontre que l’harmonie sociale et l’épanouissement individuel et collectif passent nécessairement par une gestion harmonieuse de l’identité et de la différence. Quant à Honneth, il développe une théorie de l’intersubjectivité, en soulignant que l’identité des individus ne peut se former et s’épanouir que dans des rapports de reconnaissance. Les deux penseurs se rejoignent sur l’idée qu’au fond de l’exigence de la reconnaissance se trouve l’idéal de justice sociale et d’équité. Au-delà de l’estime mutuelle, le partage équitable des richesses (matérielles ou symboliques), les compromis, les accords ou accommodements raisonnables, deviennent le pilier d’un vivre-ensemble harmonieux. / Under the influence of globalization, which has brought different cultures closer, the notion of identity has taken center stage in contemporary consciousness. The emergence of multiculturalism and the recognition of the ideal are connected to this phenomenon. They are based on the rejection of the essential identity, which is judged as fictitious, for the benefit of a real social one. This research accounts for the stakes in identity: its formation, the conditions of possibility of its self-fulfillment, its recognition in the public area, and especially its integration in the management of the affairs of the state. Such requirements sometimes raise passions and may be considered as threats to social cohesion and the compactness of the state. Through an abstract quest and a discussion of the moral and political problems affecting contemporary societies, Taylor demonstrates that social harmony and individual and collective self-fulfillment is inevitably interwoven with a harmonious management of identity and some difference. As for Honneth, he develops an idea based on intersubjectivation, and underscores the fact that the identity of the individual can formed and allow to blossom in the presence of requirements for the recognition of the ideals of social justice and equity. Beyond mutual respect, the equal distribution of wealth (material or symbolic), compromises, agreements or reasonable settlements, are the pillars of harmonious societies.

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2016-05-10T13:41:43Z No. of bitstreams: 1 VERONICA DE FREITAS ROLANDI.pdf: 20316700 bytes, checksum: 8d0368ae95d9d9ece03f8b17165e54cb (MD5) / Made available in DSpace on 2016-05-10T13:41:43Z (GMT). No. of bitstreams: 1 VERONICA DE FREITAS ROLANDI.pdf: 20316700 bytes, checksum: 8d0368ae95d9d9ece03f8b17165e54cb (MD5) Previous issue date: 2016-02-19 / The present work aims to identify and discuss how the Modern Foreign Language (MFL) textbooks that were approved in the National Textbook Program of 2014 (PNLD-2014) for Fundamental Education II address the Law No. 10.639 of 2003, which deals with the obligation of African-Brazilian History and Culture in all curricular subjects. The choice of the MFL subjects is due to its crucial role, which, in accordance to the Curriculum Guidelines of 2006, consists in "taking the students to see themselves as individuals by the contact and exposure to others, to their differences, and to recognize the diversity". In regard to the compliance with the law, the public notice for PNLD-2014 has emphasized MFL subjects when compared to the other curriculum subjects. Bearing in mind the mentioned law and public notice, we analyzed teaching sequences from the five MFL approved books in PNLD-2014. The theoretical basis of this work was composed of the works from Bakhtin's Circle, as we regard the textbook as a discourse genre, the theory of the struggle for recognition proposed by Axel Honneth, and Michel Debrun's concept of ideological concealment. Our goal was to analyze whether such textbooks contributed to the formation of a black student that is both an individual and an agent of his or her own history, since Honneth's theory provided us with the means to understand how people include themselves in society through a struggle for inter-subjective recognition, or contributed to perpetuate what Debrun called ideological concealment, which obliterates the black student, prevents him or her from seeing himself or herself as an "individual", from "acting as a citizen", denies him or her contact and "exposure to other people, to difference, and to recognition of diversity" (BRAZIL, 2006), and, as a consequence, precludes the building blocks of a cognitive sociability of difference. Our analysis gave us an overall picture. The interested parties were not involved in the process of conceiving or evaluating the MFL textbooks. Viewing the whole corpus allowed us to affirm that little of the self mirrored in the other is, in fact, the other. So, as we see it, separated from a wide range of other affirmative action policies in different fronts, the Law No. 10.639 of 2003 tends to be insufficient. / O objetivo desta pesquisa ? identificar e refletir como os livros did?ticos de L?ngua Estrangeira Moderna (LEM) aprovados no Programa Nacional do Livro Did?tico 2014 (PNLD-2014) para o Ensino Fundamental II contemplam a Lei n.? 10.639 de 2003, que trata da obrigatoriedade da tem?tica Hist?ria e Cultura afro-brasileira em todas as disciplinas do curr?culo. A escolha pelas disciplinas de LEM ? devido ao seu papel crucial, de acordo com as Orienta??es Curriculares 2006, que era o de ?levar o estudante a ver-se e constituir-se como sujeito a partir do contato e da exposi??o ao outro, ? diferen?a, ao reconhecimento da diversidade?, assim como o Edital PNDL-2014, que deu ?s disciplinas de L?ngua Estrangeira Moderna um peso maior no que diz respeito ao cumprimento dessa lei quando comparada ?s demais disciplinas do curr?culo. Com vistas a essa lei e esse edital, foram analisadas sequ?ncias did?ticas das cinco obras aprovadas nessa licita??o PNLD-2014 LEM. A base te?rica deste trabalho foram os estudos do C?rculo de Bakhtin, pois entendemos o livro did?tico como g?nero do discurso; a teoria da luta por reconhecimento de Axel Honneth e o conceito de oculta??o ideol?gica de Michel Debrun. Nosso objetivo foi analisar, uma vez que o aporte te?rico de Honneth permitiu entender como os sujeitos se inserem na sociedade por meio de uma luta por reconhecimento intersubjetivo, se esses materiais contribu?ram e de que maneira isso se deu, isto ?, se foi poss?vel a constitui??o de um estudante negro sujeito e agente de sua hist?ria ou esses materiais estariam perpetuando o que Debrun chamou de oculta??o ideol?gica, que oblitera esse estudante e o impede de ver-se como ?sujeito?, a ?agir como cidad?o?, pois n?o ocorreu o contato e a ?exposi??o ao outro, ? diferen?a, ao reconhecimento da diversidade? (BRASIL, 2006), n?o possibilitando assim o travejamento de uma sociabilidade cognitiva da diferen?a. As an?lises apontam para um cen?rio em que os sujeitos interessados n?o foram envolvidos no processo como um todo, seja na elabora??o ou na avalia??o dos materiais did?ticos de l?ngua estrangeira, isto ?, uma vis?o do conjunto do corpus nos permitiu afirmar que pouco do ?eu? espelhado no ?outro? ? de fato o ?outro?. Desse modo, no nosso entender, a Lei n? 10.639/03 isolada de outras pol?ticas de a??es afirmativas (um conjunto variado e que abrange diferentes frentes) tende a ser insuficiente.