Texte remanié de : Mémoire : Philosophie : Université de Poitiers : 2001. / Bibliogr. p. [123]-[124]. Notes bibliogr.

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Reproduction de : Thèse de doctorat : Philosophie : Paris 8 : 2007. Reproduction de : Thèse de doctorat : Philosophie : Constantine, Université Mentouri : 2007. / Thèse soutenue en co-tutelle. La thèse électronique comporte de légères différences de mise en page par rapport à l'originale imprimée. Texte en arabe. Présentation en français. Titre provenant de l'écran-titre. Bibliogr. p. 437-449 et p.39 (Présentation en français). Notes bibliogr. Index. Lexique.

Reproduction de : Thèse de doctorat : Philosophie : Paris 8 : 2007. Reproduction de : Thèse de doctorat : Philosophie : Frankfurt (Oder), Europa-Universität Viadrina : 2007. / Thèse soutenue en co-tutelle. Texte en allemand seulement. Titre provenant de l'écran-titre. Bibliogr. p. 286-291. Notes bibliogr.

Made available in DSpace on 2016-08-29T14:10:07Z (GMT). No. of bitstreams: 1 tese_2836_.pdf: 1225775 bytes, checksum: b2cd50e31423b91c0da5e1bcaa919802 (MD5) Previous issue date: 2009-11-16 / A saúde do homem surge como questão a ser abordada e estudada a partir do comportamento de risco adotado pelos próprios sujeitos do sexo masculino, muitas vezes arraigado pelos ditames de uma masculinidade hegemônica imposta socialmente. Esse comportamento retrata certa ausência de responsabilidade dos homens em relação ao cuidado à saúde, que não admitem um estado de fraqueza ou fragilidade provocado pela doença. No Brasil, a questão não é menos grave, pois estudos mostram que o homem não possui hábitos de prevenção e mais, os próprios homens estão colocados à margem das políticas públicas de saúde, voltadas prioritariamente para as mulheres. A partir de então, concebe-se como fundamental pensar a inserção dos homens nas decisões em relação à saúde, até porque as taxas de mortalidade e morbidade masculina vêm ganhando relevância no cenário nacional, devido à incidência de neoplasias malignas e acidentes de trânsito, principalmente. Este trabalho teve como objetivo investigar as concepções de homens usuários de um serviço de saúde da atenção primária, do município de Vitória/ES, acerca da saúde e do serviço oferecido à população. Utiliza como referencial a produção de Georges Canguilhem (1904-1995) que, de modo geral, considera a saúde pela sua plasticidade normativa, ou seja, o indivíduo tem a capacidade de incorporar normas próprias a novas situações, sem perder a capacidade de ação. Participaram do estudo 35 usuários do serviço de saúde, com idades entre 25 e 54 anos. Os dados foram obtidos por entrevistas abertas, que permitiram acessar as questões da realidade em relação à prática de saúde desses homens e foram avaliados pela análise de conteúdo. Pôde-se observar, dentre outros aspectos, que grande parte dos homens ainda tem suas ações em saúde voltadas somente aos momentos de extrema necessidade ou, então, só procuram o serviço de saúde quando a sua situação interfere em algo de maior importância, como o trabalho. Verifica que 94,2% dos participantes têm preferência e sentem-se incluídos quando o serviço de saúde é oferecido em horário compatível com o trabalho. Todavia, os homens não se veem incluídos em programas ou atividades das unidades de saúde, determinado pelo Ministério da Saúde como a porta de entrada do Sistema Único de Saúde. Por outro lado, constata, também, que 22,8% dessa população masculina já têm a iniciativa de buscar o serviço, como forma de promoção e prevenção da sua saúde e podem sinalizar a instituição de outros modos existenciais em relação ao modelo hegemônico de masculinidade, uma vez que parece surgir uma nova cultura de homens mais preocupados com sua saúde. Entretanto, é preciso lembrar que esse é um processo lento, gradual e que demanda tempo para se efetivar. Espera-se que esses resultados possam gerar subsídios para a reflexão sobre as políticas públicas de saúde destinadas ao homem. Palavras-chave: Políticas públicas de saúde.

Les techniques biologiques actuelles, en particulier celles qui concernent le génie génétique, sont devenues un domaine de discussion philosophique très actif. Elles soulèvent un nombre considérable d’inquiétudes dont le centre problématique réside dans cette interrogation : doit-on laisser à la technique la possibilité d’une fabrication intégrale de l’homme ? Les réponses habituelles avancées se heurtent soit aux problèmes philosophiques de l’essentialisme naturaliste, soit aux limitations des discours utopiques qui prônent l’arrivée du posthumain. Nous tenterons d’emprunter dans cette recherche une perspective différente, impliquant une double démarche conceptuelle : d’une part, une interrogation de l’image de l’homme à l’oeuvre dans les différents projets biotechniques ; d’autre part, la formulation d’une philosophie de la vie capable d’élucider la signification biologique et humaine de ces projets. Nous affirmerons à cet égard que l’image de l’homme-machine élaborée aux XVIIe et XVIIIe siècles trouve son accomplissement dans les biotechniques actuelles, dans lesquelles l’homme acquiert la condition de locus technicus par excellence. À l’intérieur de cet espace, il s’ouvre la possibilité d’une production technique de l’homme où les capacités normatives de la vie sont mises en question. Nous soutiendrons que les biotechniques s’offrent à l’homme comme une forme d’activité vitale paradoxale, dans la mesure où elles travaillent pour dépasser ou supprimer la polarité dynamique propre au vivant. Il s’agira donc d’analyser– à l’aune de Canguilhem – les fondements de la « fabrique » biotechnique et ses répercussions à l’égard de la valeur biologique de la vie. / Current biological techniques, in particular those concerning genetic engineering have become a veryactive domain of philosophical discussion. These raise a series of significant concerns amongst which thefundamental problem lies in the following issue: should we or should we not allow the technique toassume on its own human improvement in all its dimensions? The customary answers to such matter,encounter with either the philosophical problems of naturalist essentialism, or else, the limitations ofutopian discourses which advocate the virtues of the arrival of the post-human concept. In this research,however, we will attempt to answer through a double conceptual approach. On one hand, a questioningof man’s image, at work in the diverse biotechnical projects; and on the other, the formulation of aphilosophy of life capable of clarifying the human and biological significance of these projects. In thisregard, we will claim that the image of the man-machine outlined in the XVIIth and XVIIIth centuries isfully accomplished by present ongoing biotechnologies in which man acquires the condition of locustechnicus par excellence. This scenario opens up the possibility of a technical production of man, one inwhich life’s normative capacities are currently questioned. We will affirm that biotechnologies imply avital yet paradoxical form of activity insofar as these work towards surpassing or suppressing thedynamic polarity peculiar to living beings. Therefore, our approach will analyse – from the standpoint ofCanguilhem – the basis of the “biotechnical fabric” of the human body and its repercussions regardingthe biological value of life itself.

A presente pesquisa pretende sustentar que a reflexão precoce sobre a sociologia durkheimeana cumpre um papel fundamental no desenvolvimento do pensamento de Georges Canguilhem sobre as ciências da vida e, por conseguinte, na elaboração da sua filosofia biológica. Como se buscará mostrar, essa importância se deve ao fato de que a teoria social de Durkheim procurou satisfazer às exigências científicas de objetividade e de quantificação dos fenômenos incorporando da biologia de Comte e da fisiologia de Claude Bernard a teoria da identidade essencial entre os estados normais e patológicos. Será a partir da crítica a essa teoria que o conceito de normatividade vital, núcleo da filosofia da vida canguilhemeana, se elaborará na tese de doutoramento de Canguilhem, em 1943, Essai sur quelques problèmes concernant le normal et le pathologique. Finalmente, concluiremos sugerindo que essa nova concepção de vida permitirá ao filósofo retornar ao campo da teoria social, nas Nouvelles réflexions, para recusar a identificação entre organismo e sociedade que ele denunciara em Durkheim. / The present research intends to sustain that the early reflection on Durkheims sociology plays an important role in the evolution of George Canguilhems thought about the life sciences, and, consequently, in the development of his biological philosophy. As this research purports to show, this importance arises from the fact that Durkheims social theory attempted to satisfy the scientific demands for the objectivity and quantification of the phenomena by incorporating, from Comtes biology and Claude Bernards physiology, a theory about the essential identity between normal and pathological states. It is by taking the critique of this theory as a starting point, that the core of Canguilhems life philosophy, namely, his concept of vital normativity, will be developed in his 1943 doctorate thesis, Essai sur quelques problèmes concernant le normal et le pathologique. Finally, by way of conclusion, we suggest that this new conception of life will allow the French philosopher to return, in his Nouvelles réflexions, to the social theory field, in order to deny the same identification between organisms and society that he denounced in Durkheim.

Nous revenons dans cette thèse sur les notions de vie et de connaissance chez Bergson et Canguilhem. Par une analyse de la métaphysique bergsonienne de la vie et de l’épistémologie canguilhemienne de la connaissance de la vie, nous voyons la similarité, la différence et le rapport entre ces deux grands philosophes. Ils aboutissent dans leur philosophie à la même conclusion : la vie et la connaissance sont en fait la même chose, qui est la création et la liberté. Ils sont tous les deux à la fois philosophes et scientifiques. Ils s’inspirent largement des sciences naturelles de leur époque. Il y a un lien étroit entre eux. Les ouvertures que laisse Bergson constituent le point de départ de Canguilhem. C’est pourquoi il est important de faire des références croisées entre eux pour les lire et les comprendre. Bergson souligne l’importance de la coopération entre l’instinct vital et l’intelligence. Cependant, d’une part il n’a pas pu échapper à l’incompatibilité entre les deux, puisque nous constatons que la création intellectuelle et la création vitale ne s’unissent pas en une création unique ; d’autre part, le dualisme radical qu’il propose n’est pas suffisamment radical, puisqu’il n’y a ni différence radicale ni indépendance radicale entre l’esprit et la matière. Pour dépasser cette incompatibilité, Canguilhem s’est orienté vers une philosophie de l’erreur. Grâce à la progression des sciences, spécialement de la biologie qui apporte une notion informative de la vie, il a finalement combiné la technique et la science en un seul jeu de vérité. Mais il a surestimé sans doute le pouvoir de l’auto-normalisation de la vie. Dans leurs recherches, nous voyons la continuité du thème de la liberté. Les difficultés qu’ils laissent nous invitent à repenser sans cesse la vie et la connaissance. / We rethink in this dissertation the concepts of life and knowledge in the philosophies of Bergson and Canguilhem. By analyzing the metaphysics of Bergson and the epistemology of Canguilhem, we see their similarity, difference and relation. They came to the same conclusion: life and knowledge are the same thing，which can be defined as creation and liberty. They are similar in philosophy and in science. They took a lot of inspirations from the sciences of their own time. There is a connection between their philosophies. Caguilhem started from the point where Bergson stopped. That is why an inter-reference is indispensable when we read these two great philosophers. Bergson emphasizes the importance of the cooperation between life instinct and intelligence. But at one hand, he couldn’t avoid the incompatibility between the two, because the creation instinctive and the creation intellective become different; on the other hand, the radical dualism that he proposes becomes not so radical, because there is neither radical difference nor radical independence between the spirit and the matter. To surpass this incompatibility, Canguilhem turned to a philosophy of error. For the scientific developments, specially the development of biology that has brought an informative concept of life, he combined finally the technique and the science in to a single truth game. But he seems to have overestimated the power of auto-normalization of life. In their researches, we see the continuous theme of liberty. The difficulties that they left behind drive us continue to rethink about the concepts of life and knowledge today.

A presente pesquisa pretende sustentar que a reflexão precoce sobre a sociologia durkheimeana cumpre um papel fundamental no desenvolvimento do pensamento de Georges Canguilhem sobre as ciências da vida e, por conseguinte, na elaboração da sua filosofia biológica. Como se buscará mostrar, essa importância se deve ao fato de que a teoria social de Durkheim procurou satisfazer às exigências científicas de objetividade e de quantificação dos fenômenos incorporando da biologia de Comte e da fisiologia de Claude Bernard a teoria da identidade essencial entre os estados normais e patológicos. Será a partir da crítica a essa teoria que o conceito de normatividade vital, núcleo da filosofia da vida canguilhemeana, se elaborará na tese de doutoramento de Canguilhem, em 1943, Essai sur quelques problèmes concernant le normal et le pathologique. Finalmente, concluiremos sugerindo que essa nova concepção de vida permitirá ao filósofo retornar ao campo da teoria social, nas Nouvelles réflexions, para recusar a identificação entre organismo e sociedade que ele denunciara em Durkheim. / The present research intends to sustain that the early reflection on Durkheims sociology plays an important role in the evolution of George Canguilhems thought about the life sciences, and, consequently, in the development of his biological philosophy. As this research purports to show, this importance arises from the fact that Durkheims social theory attempted to satisfy the scientific demands for the objectivity and quantification of the phenomena by incorporating, from Comtes biology and Claude Bernards physiology, a theory about the essential identity between normal and pathological states. It is by taking the critique of this theory as a starting point, that the core of Canguilhems life philosophy, namely, his concept of vital normativity, will be developed in his 1943 doctorate thesis, Essai sur quelques problèmes concernant le normal et le pathologique. Finally, by way of conclusion, we suggest that this new conception of life will allow the French philosopher to return, in his Nouvelles réflexions, to the social theory field, in order to deny the same identification between organisms and society that he denounced in Durkheim.

Les manuscrits privés de Georges Canguilhem (1904-1995) ne sont accessibles au publique que depuis 2008. Le présent travail se focalise sur l'analyse des manuscrits concernant la période d'enseignement de Canguilhem, professeur de philosophie (à partir de 1929) et de philosophie et histoire des sciences (à partir de 1955) dans les lycées et dans les universités françaises. Depuis la mort du philosophe de Castelnaudary, on a assisté à une nouvelle tentative de systématisation et de mise en cohérence de la totalité de sa production philosophique publiée qui, selon les interprètes du passé, commençait conventionnellement en 1943, c'est-à-dire avec la parution du fameux "Essai sur quelques problèmes concernant le normal et le pathologique". Des articles récents (auxquels a été consacré le premier chapitre) ont par exemple mis en lumière l'importance de quelques écrits auparavant inconnus, tels que « Descartes et la technique » (1937) et « Activité technique et création » (1938) ; d'autres travaux ont avancé la thèse d'un Canguilhem ''philosophe tout court'', en rompant avec cette tradition qui le considérait d'abord comme un historien des sciences. Le but de ce travail est de démontrer que la clé interprétative permettant, à la fois, de regarder la production philosophique de Canguilhem comme un ''tout'' organique et systématique, et de le considérer comme un ''philosophe tout court'', consiste en un concept d'action, qui est à son tour une catégorie purement philosophique, car concernant les rapports entre le plan de la pensée abstraite et le plan de l'acte concret. Si le terme action, dont le concept correspondant indique précisément le surpassement de l'acte libre à l'égard de la norme abstraite et figée, n'est pas présent dans les textes publiés, les manuscrits inédits (analysés dans les chapitres II et III) approfondissent ce concept en lui conférant en même temps un nom, qui est justement celui d'action. Une grande partie d'un manuscrit de 1929-32, Philosophie (éléments de doctrine et textes choisis), porte par exemple sur l'étude de la notionphilosophique d'action. Le quatrième et dernier chapitre, entièrement dédié à un cours des années 1966-67, tenu à la Sorbonne et intitulé L'action, viendra conclure sur ce concept. / The private manuscripts of Georges Canguilhem (1904-1995) were not accessible to the public until 2008. Our work focuses on the analysis of the manuscripts written while Canguilhem, Professor of Philosophy (from 1929) and Philosophy and History of Science (from 1955), was teaching in several French schools and universities. Since the death of the philosopher from Castelnaudary, there has been a renewed interest in systematizing the whole of his published philosophical production. According to the majority of scholars, it began in 1943, that is, with the publication of the famous "Essay on some problems concerning the normal and the pathological". In literature, some recent works (which have been thoroughly discussed in Chapter I) have highlighted the importance of some previously unknown writings, such as « Descartes et la technique » (1937) and « Activité technique et création » (1938). Other authors have proposed that Canguilhem was a philosopher tout court, challenging a conventional view that considers him - first and foremost - as a science historian. This work aims to demonstrate that the concept of action allows for considering the philosophical production of Canguilhem as an organic and systematic ''whole'', and to consider him as a "philosopher tout court". This concept stands as a purely philosophical concept, due to the relationship between abstract thinking and concrete action. While the term action, whose corresponding concept defines precisely the overcoming of the free act against the abstract and rigid norm, is not present in the published texts, the unpublished manuscripts (discussed in Chapters II and III) deepen this concept by giving it a name, which is precisely that of action. As an example, a manuscript written in 1929-1932, "Philosophie (éléments de doctrine et textes choisis)", is mostly focused on the study of the philosophical notion of action. The fourth and last chapter is entirely dedicated to a course held in 1966-1967 at the Sorbonne University in Paris, entitled "L'action".