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This thesis examines the cogency of Bourdieusian political theory and social science on phenomenological, empirical and normative grounds. It investigates whether Bourdieu's philosophy of science leads logically to the political content of Bourdieusian theory, and concludes that the originary determinism which characterises Bourdieu's work is a normative commitment. Rather than characterising that which is bracketed out of Bourdieu's neo-Marxist phenomenology - that is, the level of determination accessible neither to the consciousness of the social agent nor the social scientist - as inherently coercive, the thesis argues that the Bourdieusian modeal can be defended on deontological grounds. Specifically, this entails a deontological acceptance of the cultural value of autonomy and accountability. The tension between these two in turn raises the problem of acceptable levels of exclusion and decontestation, and the thesis concludes that a qualified elitism is defensible and compatible with Boudieusian principles. The thesis incorporates a case study which serves two functions. First, it puts into empirical practice the principles of Bourdieusian philosophy of social science to ascertain what implications and normative commitments are built into Bourdieusian methodology. In this regard it concludes that while it is possible to produce constructive analysis of systematically misrecognised economies, it becomes necessary to delineate the point beyond which positing further levels of coercive determination is counter-productive - and this can only be done according to deontological criteria. Second, it assesses the merit of Bourdieusian sociologies relative to existing accounts of the journalistic field. It concludes that while Bourdieu is excessively dismissive of individual awareness of the conditions of their field, Bourdieusian field analysis produces significant insights into the processes of naturalisation, self-identification, esotericisation and disinterestedness.

Submitted by isabela.moljf@hotmail.com (isabela.moljf@hotmail.com) on 2017-02-15T13:49:55Z No. of bitstreams: 1 patriciamaiadovalehorta.pdf: 1407938 bytes, checksum: c33dacf1aaa1886d4dba6877d03110f2 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-15T13:55:40Z (GMT) No. of bitstreams: 1 patriciamaiadovalehorta.pdf: 1407938 bytes, checksum: c33dacf1aaa1886d4dba6877d03110f2 (MD5) / Made available in DSpace on 2017-02-15T13:55:40Z (GMT). No. of bitstreams: 1 patriciamaiadovalehorta.pdf: 1407938 bytes, checksum: c33dacf1aaa1886d4dba6877d03110f2 (MD5) Previous issue date: 2008-08-26 / O presente trabalho propõe uma interpretação sobre a presença do fenômeno religioso no âmbito do espaço público, a partir da hipótese de que há uma afinidade, transformada e tensa, entre estas duas esferas da vida. Pela perspectiva das fronteiras porosas é possível que religião e campo secular das empresas se combinem mutuamente, formando um novo ethos para o ambiente de negócios. Algo que não se restringe somente iniciativa de empresários religiosos, nem a uma prática administrativa confessional de algum adepto fervoroso, mas que se constitui da participação de todos os sujeitos sociais que constróem e compõem o espaço sócio-cultural das empresas. Pretendo mostrar, por uma perspectiva interdisciplinar, que há uma religião de empresa que se configura de forma complexa neste ambiente secular; pois, se por um lado, mantém características próprias ao campo religioso brasileiro de onde adveio; por outro, parece possuir afinidades significativas com o campo secular econômico. Na empresa é identificada também uma religiosidade que, livre dos marcos rígidos das instituições, combina-se aos valores e pressupostos da cultura organizacional para construção de um sistema simbólico de comunicação parte, que atende aos problemas existenciais do cotidiano dessas pessoas. / The present work considers an interpretation on the presence of the religious phenomenon in the scope of the public space, from the hypothesis of that it has an affinity, transformed and tense, it enters these two spheres of the life. For the perspective of the porous borders it is possible that religion and secular field of the companies if combine mutually, forming new ethos for the environment of the business. Something that not is restricted only to the initiative of religious entrepreneurs, nor to confessional administrative practical one of some fervent adept, but that if it constitutes of the participation of all the social citizens that compose the socio cultural space of the companies. I intend to show, for a perspective to interdisciplinary, that it has a religion of company who if configures of complex form in this secular environment; therefore, if on the other hand, it keeps proper characteristics to the Brazilian religious field of where it happened; for another one, it seems to possess significant affinities with the economic secular field. In the company a religiousness is also identified that, it exempts of rigid landmarks of the institutions, agrees it the estimated values and of the organizational culture for construction of a symbolic system of communication to the part, that takes care of to the existences problems of the daily one of these people.

Les espaces ruraux d’Afrique noire sont utilisés par la géographie scolaire pour démontrer la misère et le malheur ou encore pour illustrer la diversité des paysages ruraux dans le monde et la dichotomie Nord-Sud. Notre réflexion s’inscrit dans une perspective postcoloniale puisqu’il s’agit de traquer les représentations encore ancrées dans la mythologie coloniale et de comprendre leur mécanisme d’inertie. L’étude des manuels scolaires de géographie doit permettre de faire ressurgir les représentations exotico-coloniales des espaces ruraux d’Afrique noire et de les analyser, parce qu’ils sont les témoins d’une mémoire collective et des représentations partagées. Leur impact sur les élèves et les enseignants est non négligeable. Ces trois acteurs, qui composent la classe, forment une communauté représentationnelle et discursive. Les mécanismes de construction du savoir, l’importance des représentations dans les processus didactiques nous permettent de comprendre comment se construisent le regard et le discours sur un territoire, même lointain, comme celui de l’Afrique noire. Ce regard et ce discours participent alors à l’élaboration de l’espace symbolique. Ce concept peut être défini comme une superstructure à travers laquelle les individus et les sociétés élaborent leur rapport au monde soit leur géographicité et produisent du territoire, de l’identité et de l’altérité. Il permet à partir des représentations, d’observer leurs impacts sur les territoires donc d’étudier les dimensions idéelles et matérielles, in fine d’appréhender l’Afrique noire dans la complexité et le mouvement. / The rural areas of Tropical Africa are used by the geography applied at school to show misery and misfortune or to illustrate the diversity of the rural landscapes in the world and the dichotomy between North and South. Our thought falls under a postcolonial approach since it is a question of tracking the representations still anchored in colonial mythology and understanding their mechanism of inertia. The study of the school geography textbooks will enable us to enlighten the presence of exotico-colonial representations of the rural areas of Tropical Africa so that we can analyze them. The geography textbooks are the witnesses of a collective memory and shared representations. Their impact on the pupils and the teachers is considerable. These three actors, who make the class, form a representational and discursive community. The way knowledge is built, together with the importance of representations in the didactic process, will lead us to establish how the vision and the way one talks about a territory - even as far from us as Tropical Africa - are shaped. This vision and the way one talks about a territory is part of the development of space symbolic system. This concept can be defined like a superstructure through which the individuals and the societies develop their connections to the world, that is to say their geographicity, thus creating their own notions of territory, identity and otherness. Starting from representations, this concept allows us to observe the impact on the territories and to study their phenomenological and material dimensions, in fine to apprehend the Tropical Africa, its complexity and its movement.