Il est possible d'isoler, parmi les tentatives de définition du vivant, deux traditions concurrentes : l'une a fait de la reproduction le propre du vivant, tandis que l'autre a vu dans la nutrition puis le métabolisme (le processus matériel par lequel un organisme se maintient en transformant une matière étrangère en substance vivante) une propriété essentielle et un critère d'unification de toutes les formes vivantes. Or, le second terme de cette polarité se subdivise à son tour en un mouvement permanent d'oppositions qui semble caractériser la vie comme « tourbillon » incessant, circulation ininterrompue ou flux constant de matière entre l'intérieur et l'extérieur, les corps et leur environnement. C’est à explorer les mutations conceptuelles internes à cette seconde tradition, la nutrition et le métabolisme, que le présent travail est consacré. Comment le métabolisme s'est-il constitué en problème pour la biologie ? Cette thèse propose une analyse généalogique du concept de métabolisme compris à la fois comme pont reliant la spécificité vitale des organismes à leur.; conditions chimiques d'existence, et comme schème à travers lequel l'autoproduction et le maintien de l'identité biologique ont pu être appréhendés dans une perspective naturaliste. Cette thèse propose une histoire des développements d'une théorie matérielle, chimique, de la vie, et montre, dans le même mouvement, comment l'élaboration d'un « espace épistémique » autour du concept de métabolisme a progressivement permis de redéfinir les contours sous lesquels la question de l'identité biologique été saisie depuis. / It is possible to isolate, among the attempts to define living organisms, two competing traditions: one has made reproduction the proper of living organisms, while the other has seen in nutrition and then metabolism (the material process by which an organism maintains itself by transforming a foreign matter into a living substance) an essential property and a criterion for the unification of ail living forms. However, the second term of this polarity is in tum subdivided into a pem1anent movement of oppositions that seems to characterize life as an incessant "whirlwind", an uninterrupted circulation or constant flow of matter between the inside and the outside, the bodies and their environment. This work is devoted to exploring the conceptual changes within this second tradition, nutrition and metabolism. How did metabolism become a problem for biology? This thesis proposes a genealogical analysis of the concept of metabolism understood both as a bridge linking the vital specificity of organisms to their chemical conditions of existence, and as a scheme through which self-production and the maintenance of biological identity could be approached from a naturalistic perspective. This thesis proposes a history of the developments of a material, chemical and life theory and shows, in the same movement, how the elaboration of an "epistemic space" around the concept of metabolism has gradually made it possible to redefine the contours under which the question of biological identity has since been addressed.

<p>Keywords: Immanuel Kant (</p><p>narratives in European naturalism and political anatomy. Yet the concept surfaces in gender historical research on the period in foot notes and cursory remarks. This paper interrogates why epigenesis has been eradicated from the historical consciousness of today’s scholarship on gender politics. By honing in on the weirdness, a term borrowed from Lorraine Daston, in and of Immanuel Kant’s (1724-1804) theory on animal generation I show how an alertness it requires a re-evaluation of views on "political anatomy" taken-for-granted in scholarship, but also of Kant’s philosophy itself. The endeavour is divided into three main sections.</p><p>In the first, I situate the failure of Kant-scholars to, in the words of John H. Zammito, "stabilize" epigenesis by exploring the hitherto unacknowledged peculiarity of Kant’s use racial hybridity to ‘prove’ the theory. In the second, the analysis departs from the notion ‘modern sex difference’ and show that a reading of epigenesis requires a re-thinking of sexed bodily identity in terms of conflict and contradiction. The third section reads this strife in light of Kant’s experience of "astonishment", a cognitive mode, I argue, designed to resolve both physiological and ideological inconsistencies. The antinomy of sex differentiation is in a concluding section juxtaposed with Kant’s phrase "eloquent speechlessness" in which the gender practice activated in the writing of, about, and on epigenesis is compared to the structure informing moral philosophy’s definition of lies.</p>

Keywords: Immanuel Kant ( narratives in European naturalism and political anatomy. Yet the concept surfaces in gender historical research on the period in foot notes and cursory remarks. This paper interrogates why epigenesis has been eradicated from the historical consciousness of today’s scholarship on gender politics. By honing in on the weirdness, a term borrowed from Lorraine Daston, in and of Immanuel Kant’s (1724-1804) theory on animal generation I show how an alertness it requires a re-evaluation of views on "political anatomy" taken-for-granted in scholarship, but also of Kant’s philosophy itself. The endeavour is divided into three main sections. In the first, I situate the failure of Kant-scholars to, in the words of John H. Zammito, "stabilize" epigenesis by exploring the hitherto unacknowledged peculiarity of Kant’s use racial hybridity to ‘prove’ the theory. In the second, the analysis departs from the notion ‘modern sex difference’ and show that a reading of epigenesis requires a re-thinking of sexed bodily identity in terms of conflict and contradiction. The third section reads this strife in light of Kant’s experience of "astonishment", a cognitive mode, I argue, designed to resolve both physiological and ideological inconsistencies. The antinomy of sex differentiation is in a concluding section juxtaposed with Kant’s phrase "eloquent speechlessness" in which the gender practice activated in the writing of, about, and on epigenesis is compared to the structure informing moral philosophy’s definition of lies.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa tematiza o conceito saúde na perspectiva dos modelos médicos vitalistas, situando-se no eixo da dimensão doutrina médica das Racionalidades Médicas, e tem como objeto de estudo os vitalismos de Hahnemann e Nietzsche. A partir do levantamento e análise bibliográfica de textos e da abordagem disciplinar histórica e filosófica, teve como objetivos analisar os conceitos de vida, saúde, doença e cura presentes nos pensamentos desses autores, traçar correspondências e explicitar as diferenças dos pensamentos envolvidos. Como apoios teóricos os trabalhos de Canguilhem, Luz e Foucault. Partindo da ênfase na atitude vital do sujeito em seu processo de saúde-doença-convalescença-cura, que ambos pensadores destacam, buscou-se avaliar as hipóteses de o vitalismo hahnemanniano se assemelhar ao nietzscheano e se seria possível afirmar que a busca da grande saúde equivaleria à meta do tratamento homeopático ao contemplar a liberdade do espírito na conquista da ampliação da normatividade vital. Concluiu-se que os vitalismos de Hahnemann e Nietzsche são semelhantes na medida em que as bases de seus pensamentos ressaltam a vida enquanto um jogo de forças e luta, onde enfatizam a irredutibilidade dos fenômenos dos vivos às propriedades físico-químicas; a concepção dos seres humanos como totalidades únicas e singulares nas quais há um jogo de forças atuantes, promovendo diferentes saúdes no mesmo indivíduo, de acordo com as variadas fases da vida; e as hierarquias existentes entre as forças, resultando em análises diagnósticas, possibilidades de intervenção terapêutica e acompanhamento do processo saúde-doença. Correspondem a formas de olhar a vida humana de modo dinâmico, valorizando todos os aspectos físicos, mentais, emocionais e as interações/relações com o meio em que vive. A grande saúde para um espírito que se torna o que é amplia o ideal de cura homeopático ao contribuir para a ressignificação do conceito de saúde como expansão da normatividade vital e da vida como criação de valor, promovendo deslocamentos de perspectivas individual e coletiva, a fim da conquista de uma saúde mais alegre e vital e afirmadora do espírito livre. Ambos os pensamentos podem promover importantes reavaliações do conceito de vida e saúde na sociedade e na medicina contemporâneas, centradas nos valores estatisticamente determinados, generalizantes e normalizadores do paradigma normal/patológico / This research discusses the health concept from the perspective of vitalistic medical models, ranging in the axis of Medical Rationale medical doctrine, having as study object the vitalist studies by Hahnemann and Nietzsche. From the survey and literature review of texts and the historical and philosophical disciplinary approach, it aimed at analyzing the concepts of life, health, disease and cure in the thoughts of these authors, drawing connections and explaining the differences of thoughts involved. The theoretical support were the works of Canguilhem, Luz and Foucault. Starting from the emphasis on the vital attitude of the subject in the health-disease-convalescence-healing process, that both thinkers emphasize, we sought to assess the idea that Hahnemanns vitalism resembles Nietzsches, and whether it is possible to say that the pursuit of big health would the goal of homeopathic treatment to address the freedom of spirit in achieving the expansion of the vital normativeness. It was concluded that Hahnemanns and Nietzsches vitalisms are similar in that the foundations of their thoughts emphasize life as a game of power and control, which emphasize the irreducibility of the phenomena of living beings to physical and chemical properties; the design of human beings as unique and singular wholes in which there is a set of interacting forces, promoting different types of health in the same individual, according to the varied stages of life and the hierarchies between the forces resulting in diagnostic tests, opportunities for therapeutic intervention and monitoring of the health-disease process. They correspond to ways of looking at life in a dynamic manner, valuing all physical, mental, emotional aspects and interactions/relations with the environment in which they live. The great health to a spirit that becomes what it is it expands the ideal of homeopathic cure by helping reframe the concept of health as expanding the normativity of life and life as value creation, promoting shifts in individual and collective perspectives, to conquer a living and happier life and affirming the free spirit. Both thoughts can promote significant revaluation of the concept of life and health in contemporary society and medicine, focusing on values statistically determined, generalizing and standardization of individuals of the paradigm normal/pathologic

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa tematiza o conceito saúde na perspectiva dos modelos médicos vitalistas, situando-se no eixo da dimensão doutrina médica das Racionalidades Médicas, e tem como objeto de estudo os vitalismos de Hahnemann e Nietzsche. A partir do levantamento e análise bibliográfica de textos e da abordagem disciplinar histórica e filosófica, teve como objetivos analisar os conceitos de vida, saúde, doença e cura presentes nos pensamentos desses autores, traçar correspondências e explicitar as diferenças dos pensamentos envolvidos. Como apoios teóricos os trabalhos de Canguilhem, Luz e Foucault. Partindo da ênfase na atitude vital do sujeito em seu processo de saúde-doença-convalescença-cura, que ambos pensadores destacam, buscou-se avaliar as hipóteses de o vitalismo hahnemanniano se assemelhar ao nietzscheano e se seria possível afirmar que a busca da grande saúde equivaleria à meta do tratamento homeopático ao contemplar a liberdade do espírito na conquista da ampliação da normatividade vital. Concluiu-se que os vitalismos de Hahnemann e Nietzsche são semelhantes na medida em que as bases de seus pensamentos ressaltam a vida enquanto um jogo de forças e luta, onde enfatizam a irredutibilidade dos fenômenos dos vivos às propriedades físico-químicas; a concepção dos seres humanos como totalidades únicas e singulares nas quais há um jogo de forças atuantes, promovendo diferentes saúdes no mesmo indivíduo, de acordo com as variadas fases da vida; e as hierarquias existentes entre as forças, resultando em análises diagnósticas, possibilidades de intervenção terapêutica e acompanhamento do processo saúde-doença. Correspondem a formas de olhar a vida humana de modo dinâmico, valorizando todos os aspectos físicos, mentais, emocionais e as interações/relações com o meio em que vive. A grande saúde para um espírito que se torna o que é amplia o ideal de cura homeopático ao contribuir para a ressignificação do conceito de saúde como expansão da normatividade vital e da vida como criação de valor, promovendo deslocamentos de perspectivas individual e coletiva, a fim da conquista de uma saúde mais alegre e vital e afirmadora do espírito livre. Ambos os pensamentos podem promover importantes reavaliações do conceito de vida e saúde na sociedade e na medicina contemporâneas, centradas nos valores estatisticamente determinados, generalizantes e normalizadores do paradigma normal/patológico / This research discusses the health concept from the perspective of vitalistic medical models, ranging in the axis of Medical Rationale medical doctrine, having as study object the vitalist studies by Hahnemann and Nietzsche. From the survey and literature review of texts and the historical and philosophical disciplinary approach, it aimed at analyzing the concepts of life, health, disease and cure in the thoughts of these authors, drawing connections and explaining the differences of thoughts involved. The theoretical support were the works of Canguilhem, Luz and Foucault. Starting from the emphasis on the vital attitude of the subject in the health-disease-convalescence-healing process, that both thinkers emphasize, we sought to assess the idea that Hahnemanns vitalism resembles Nietzsches, and whether it is possible to say that the pursuit of big health would the goal of homeopathic treatment to address the freedom of spirit in achieving the expansion of the vital normativeness. It was concluded that Hahnemanns and Nietzsches vitalisms are similar in that the foundations of their thoughts emphasize life as a game of power and control, which emphasize the irreducibility of the phenomena of living beings to physical and chemical properties; the design of human beings as unique and singular wholes in which there is a set of interacting forces, promoting different types of health in the same individual, according to the varied stages of life and the hierarchies between the forces resulting in diagnostic tests, opportunities for therapeutic intervention and monitoring of the health-disease process. They correspond to ways of looking at life in a dynamic manner, valuing all physical, mental, emotional aspects and interactions/relations with the environment in which they live. The great health to a spirit that becomes what it is it expands the ideal of homeopathic cure by helping reframe the concept of health as expanding the normativity of life and life as value creation, promoting shifts in individual and collective perspectives, to conquer a living and happier life and affirming the free spirit. Both thoughts can promote significant revaluation of the concept of life and health in contemporary society and medicine, focusing on values statistically determined, generalizing and standardization of individuals of the paradigm normal/pathologic

The diploma thesis examines the role of music as an expression of certain deep moment of reality in the philosophical conceptions of Arthur Schopenhauer, Friedrich Nietzsche and Henri Bergson. The first part of the work points out the fact that these different theories are connected by the emphasis on the aspect of musicality. For the observed authors, music in its creation and perception means leaving the everyday, shallow grasping of reality and denying the false claim of the objective rationality. In the musical "ecstasy", we immediately encounter the world in its deep nature. That determines a special position of music among other kinds of art and some common and significant features of examined theories. The second part of the work deals with conception of music beyond the categories of codified art. It presents music in the form of a psychologically, physiologically and culturally effective element namely in Nietzsche's and Bergson's thought. Finally, the work identifies the dualism of the romantic and the post-romantic tendency as a frame that establishes thinking about music. The diploma thesis aims to present the position of music a musicality in the philosophy of Schopenhauer, Nietzsche and Bergson. It points out significant features of these conceptions of music and highlights the dual...

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This dissertation charts a lineage of nineteenth-century British literary interventions into the arena of science and philosophy jointly known as vitalism. Intended in part as a contribution to the history of science, Passive Life reconstructs the largely forgotten genealogy of a robust tradition of Victorian-era materialist vitalism, or vital materialism: the theory that a principle of life inheres in all physical matter. I connect this scientific trend to a concurrent surge of cultural engagement with the seventeenth-century philosophy of Baruch Spinoza, whose monist doctrine received renewed attention as experimental developments in biology, physics, physiology, and epidemiology increasingly supported a vital materialist account of the nature of life. Through readings of novels by Mary Shelley, Harriet Martineau, and George Eliot, I position these three women writers as key figures in vitalism’s cultural reception. By attending to the thematic resonances between their novels and materialist vitalism’s major principles and provocations, Passive Life traces the narrative arc of Victorian vitalism, deepening and expanding extant scholarly accounts of the rich interchange among literature and science in the nineteenth century. Moving beyond reception history, however, this dissertation argues that the novels of Shelley, Martineau, and Eliot worked to construct critical interpretations of vitalist theory with a shared emphasis on passivity as a fundamental feature of life. Through innovative techniques of description and characterization, their fiction locates the passivity of life at the level of the material body, in its inherent contingency, fluidity, and impressibility. The view of embodied subjectivity that thus emerges from these novels complicates the liberal humanist model that rose to predominance in Victorian culture and privileged an active, self-determining subject. Within the counter-tradition to which Shelley, Martineau, and Eliot belonged, the idea of “passive life” occasioned pressing ethical and political quandaries involving the relationships between self and other and between subject and environment. On the one hand, treating embodied life as passive pointed speculatively toward more liberated, open-ended, and mutually sustaining forms of communal being. On the other hand, “passive life” also suggested the vulnerability and precarity of bodies helplessly exposed to their material and affective surroundings, raising important questions regarding intention, obligation, and accountability. How do we live well in a world where so many other embodied lives impress upon our own? Can pain and harm be prevented in such a world? What habits of perception and practices of sociality might be evolved and adapted to the realities of passive life? In confronting these questions, nineteenth-century British fiction provides conceptual frameworks well suited to interrogating the political and ethical implications of the twenty-first-century new materialist turn.

En s’emparant de la question ornementale, le cinéma s’inscrit dans une réflexion reliant les territoires balkaniques de l’art, au-delà de l’opposition entre les beaux-arts, les arts décoratifs et le design. La pensée de l’ornement au cinéma ne relève pas de l’évidence, tant il est vrai que l’histoire de la notion est marquée par sa relégation au seuil de la création artistique. Pourtant, il semble bien que l’ornement soit présent partout où il faut combler du vide, décorer un objet, embellir le corps. À quoi tient l’attrait de l’ornement au cinéma ? Quelles sont les relations qu’entretient le cinéma avec la pensée ornementale des images ? Contre le préjugé qui frappe l’ornement d’insignifiance, il semble nécessaire d’éclairer ses implications morales, sociales et politiques. À travers un corpus circonstancié qui se déploie à l’entour du cinéma, de l’histoire de l’art et de la culture visuelle, ce travail de recherche entend cartographier les enjeux critiques, formels et perceptifs du régime visuel de l’ornement. Penser l’ornement aujourd’hui, c’est opérer un basculement dans l’ordre des valeurs dont il se fait l’héritier. Il s’agit non seulement de faire retour sur son histoire et son élaboration conceptuelle, mais également d’emmener l’ornement vers un au-delà du discours de la subsidiarité pour établir une pensée dynamique de l’ornemental au cinéma. À travers différentes propositions théoriques, se formulent autant de constellations articulant les enjeux esthétiques, historiques et politiques de l’ornement : le régime de la dépense et le corps féminin en exercice, le processus de réification de « l’ornement de la masse » dans la modernité, le discours sur la couleur ornementale et la hantise cosmétique, les formes naturelles et abstraites, le paradigme du tapis et la texture des images, les états altérés de la perception. Les questions ornementales adressées au cinéma s’intègrent dans une pensée rénovée du style – point vif de la tension qui anime l’art et la vie – en tant que procédure de qualification des formes. / As it seized the ornamental issue, cinema has become part of a reflection process relating the scattered territories of arts, beyond the opposition between fine arts, decorative arts and design. Thinking the ornament in cinema is far from obvious, since this notion, throughout its evolution, has always been marginalized at the threshold of artistic creation. Yet, it does seem that the ornament is present wherever a void needs to be filled, an object to be adorned or a body to be embellished. What makes the ornament appealing in cinema? What relationships does the cinema hold with the ornamental visual thinking? To counter prejudices confining the ornament within insignificance, it appears necessary to clarify its moral, social and political implications. Through a detailed corpus spreading around cinema, history of art and visual culture, this research paper aims at mapping the critical, formal and perceptual issues of the visual regime of the ornament. Thinking the ornament today means swaying the order of the values it has inherited. It is not only about looking back on its history and its conceptual elaboration, but also about bringing the ornament beyond the subsidiary speech to establish a dynamic thinking of the ornamental in cinema. By way of different theoretical suggestions, many constellations are being elaborated. They connect the aesthetic, historical and political stakes of the ornament: the regime of consumption and the gestures of the feminine body, the process of reifying the “mass ornament” into modernity, the speech on decorative colour and the cosmetic obsessive fear, the natural and abstract forms, the carpet paradigm and the texture of images, the altered states of the perception of ornaments. The ornamental issues, which are addressed to the cinema, blend into a renovated thinking on style – central in the tension that stirs arts and life – as a process of qualifying forms.

Earth Matters examines the relationships between alternative religion in North America and the natural world through the twin lenses of the history of religions and cultural anthropology. Throughout, nature remains a contested ground, defined simultaneously the limits of cultural activity and by an increasing expansion of claims to knowledge by scientific discourses. Less a historical review than a series of fugues of thought, Earth Matters engages with figures like the French vitalist, Georges Canguilhem, the American environmentalist, John Muir; the founder of Deep Ecology, Arne Næss; the collaborators on Gaia Theory, James Lovelock and Lynn Margulis; the physicist and New Age scientist, Fritjof Capra; and the Wiccan writer and activist, Starhawk. These subjects move in spirals throughout the thesis: Canguilhem opens the question of vitalism, the search for a source of being beyond the explanations of the emerging sciences. As rationalism expands its dominance across the scientific landscape, this animating force moves into the natural world, to that protean space between the city and the wild and in the environmental thinkers who initially moved along those boundaries. As the twentieth century moves towards a close, mechanistic thinking simultaneously reaches heights of success previously unimagined and collapses under the demand for complexity posed by quantum physics, by research in genetic interactions, by the continued elusive relationship of mind to health. This allows the wild to return inside through the internalization of consciousness sparked by the American New Age, but also provides a new model to understand the natural world as complex zone open to a wide variety of strategies, including the multiplicities of understanding offered through contemporary neopaganisms. Earth Matters argues for the necessity of the notion of ecology, both as an environmental concern but also as an organizing principle for human thought and behavior. Ecologies are by their nature complex and multi-variegated things dependent upon the surprising and unpredictable interaction of radically different organisms, and it is through this model that we are best able to understand not only ourselves but also our communities and our efforts to make sense of the external world.