It is a study of the imperfect mediation in Paul Ricoeur. We hold the view that the ricoeurian thought is articulated based on the notion of imperfect mediation, partial and finite, especially in distinction to the mediation of Hegelian sense is defined in absolute terms. Sustaining this thesis implies on the one hand, to rebuild some internal aspects to the work of Ricoeur, notably that qualify as the three Hegelian temptations, namely: the absolute temptation in the Spirit, in history and in the state. Otherwise, implies examine some theses that prescribe solutions contrary to ours. One is the thesis that defends the unity of Ricoeur's work based on the symbol of paradigms, text and translation; the other is defending the unity of his work around the symbol. In contrast, we understand that symbol, text and translation are but different ways of renouncing all forms of full mediation. In addition, the results we seek to ensure that the imperfect, open and fragmentary mediation remains an uninterrupted dialectic that articulates the self with the other, the identity with otherness. / Trata-se de um estudo sobre a mediação imperfeita em Paul Ricoeur. Sustentamos a tese de que o pensamento ricoeuriano se articula com base na noção de mediação imperfeita, parcial e finita, principalmente em distinção à mediação de sentido hegeliana que se define em termos absolutos. Sustentar tal tese implica, de um lado, em reconstruir alguns aspectos internos à obra de Ricoeur, notadamente o que qualificamos como as três tentações hegelianas, a saber: a tentação do absoluto no Espírito, na História e no Estado. De outro modo, implica em examinar algumas teses que prescrevem soluções contrárias a nossa. Uma delas é a tese que defende a unidade da obra de Ricoeur com base nos paradigmas do símbolo, texto e tradução; a outra é a que defende a unidade de sua obra em torno do símbolo. Contrariamente, entendemos que símbolo, texto e tradução não são mais que diferentes formas de renunciar a toda e qualquer forma de mediação total. Além disso, entre os resultados procuramos assegurar que a mediação imperfeita, aberta e fragmentária se mantém numa dialética ininterrupta que articula o si-mesmo com o outro, a identidade com a alteridade.

Les rocades, boulevards périphériques et autres contournements sont des infrastructures assez communes dans la voirie urbaine. Elles sont à la fois très convoitées et vivement critiquées, sorte d’anneau magique dont beaucoup de villes rêvent pour réduire la congestion en centre-ville, mais dont peu sont équipées complètement. A Marseille, le destin de la rocade L2 est symptomatique du rapport ambigu entre la ville et sa rocade. Il fait apparaître à la fois la permanence d’un projet d’infrastructure (dans les plans depuis plus de 80 ans), et ses mutations (du boulevard circulaire à la voie rapide urbaine intégrée). A travers l’analyse de ce projet, notre travail répond à une double ambition. La première est de revenir sur les dynamiques d’interaction entre infrastructure et territoire sur le temps long, avec comme hypothèse sous-jacente que le projet, saisi dans son déroulement temporel, nous donnera à voir ces dynamiques. Nous retracerons l’histoire de l’objet rocade, sa genèse et ses évolutions, au regard des transformations conjointes de la ville et de la voirie. La seconde est de contribuer à une meilleure compréhension des processus d’élaboration des infrastructures de transport. En focalisant notre regard sur les transformations du projet, nous montrerons les stratégies d’élaboration mises en œuvre pour adapter le projet à la dynamique de coévolution ville/voirie, et leurs limites qui tiennent aux impensés d’une planification flexible / The by-passes, ring roags and other beltways are quite frequent in the urban road network. Most of the cities want their by-pass, considered as a magic ring to reduce the congestion in the city-centre. but at the same time, only few of them are equipped with a complete ring, and the infrastructure is also highly criticized. In Marseille, the L2 bypass story line is symptomatic of this ambiguous relation between the city and its bypass. This study case reveals at the same time the project continuity (in the plans since more than 80 years), and its changes (from the circular boulevard to the integrated urban highway). Through the analysis of this project, our work answers a double ambition. The first one is to interrogate the dynamics of interaction between infrastructure and territory over the long time, taking the hypothesis that the project, examined in its temporal evolution, will give us to see these dynamics. We will rebuild the story of the by-pass object, its genesis and its evolutions, taking into consideration jointly the transformations of the city and of the roadway system. The second one is to contribute to a better comprehension of the development processes of the transport infrastructures. By focusing our research on the transformations of the project, we will show the strategies of development elaborated to adapt the project to the dynamics of co-evolution city/roadway, and their limits which are due to the failures of a flexible planning

Ce travail de recherche a pour but de circonscrire, dans la pensée sartrienne des années 1960, le périmètre au sein duquel l’éthique se constitue comme possibilité de la pensée critique, c’est-à-dire comme assomption subjective de la politicité de celle-ci. Notre lecture considère les manuscrits sartriens des années 1960 sur l’éthique dialectique comme un complément fondamental de l’expérience critique conduite dans la Critique de la Raison dialectique (avril 1960). Dans cet ouvrage majeur, Sartre lie la possibilité de rendre une histoire intelligible à une refondation de la dialectique en tant que méthode d’analyse du concret historique. A partir d’une telle refondation, il devient possible de déterminer les bases épistémologiques d’une anthropologie historique et structurelle, aussi bien que les conditions de surgissement de l’agir en commun des hommes. Une fois fixés ces points, la recherche tourne autour de deux axes principaux. Le premier évalue, sur un plan à la fois méthodologique et épistémologique, l’effort sartrien visant à fournir une théorie de la connaissance au marxisme, considéré comme une expérimentation théorico-pratique encore à accomplir. A ce niveau, la méthode régressive-progressive de Sartre a été confrontée avec celle utilisée par Marx dans la critique de l’économie politique, afin d’en évaluer les points de proximité et de dépassement. Autour du deuxième axe, transversal au premier, on voit se profiler le noyau éminemment historico-politique : la compréhension dialectique des événements qui marquent subjectivement (et donc politiquement) le cours du temps historique, n’est pas séparable d’une interrogation sur l’historicité des sujets impliqués dans ce même mouvement. Pour cette raison, le statut de la subjectivité chez le Sartre des années 1960 a été interrogé à travers une analyse concernant le caractère normatif du social. Le focus sur la notion de normativité a permis, d’un côté, de comprendre l’intériorité réciproque entre la subjectivation et l’objectivation ; et, de l’autre, de fixer les bases pour une axiologie marxiste. Une telle approche permet de valoriser l’efficacité historique de la dimension éthique de la praxis, en l’assumant comme prisme à travers lequel Sartre analyse les problèmes posés par le stalinisme et les luttes de libération anticoloniale. Cela nous a conduit enfin à questionner la torsion imposée par Sartre à la notion de besoin qui devient, d’un point de vue matérialiste, la racine d’une éthique comme passage obligé pour toute politique. / The aim of this research is to delineate, within the Sartrian thought of the Sixties, the mobile perimeter inside which to define ethics as the overcoming possibility for a critical thought. In other words: as the subjective assumption of its political dimension. The shift of Sartre’s historical-political thought follows a development not yet studied enough by scholars. The manuscripts of the Sixties about dialectical ethics appear as the fundamental completion of the dialectical experience of the Critique de la Raison dialectique (1960). Sartre was not able to publish the second part of the book during his life: indeed, the blockage of that work is the result of the structural limit of every attempt to conceptualize historical experience. In the Critique, the possibility to make a single history intelligible depends on a refoundation of dialectics as research method for concrete historical reality. Starting by such refoundation, it becomes possible to define the epistemological basis of a historical structural anthropology, and the conditions for the insurgence of human collective action at the same time. In our interpretation, this approach is out of a future perfect’s logic that means out of the core of the modern sovereignty’s system. Once fixed those points, the research moves around two principal problematic axis. The first evaluates the methodological and epistemological accuracy of Sartre’s attempt to formulate a theory of knowledge for Marxism, considering this one as a theoretical-practical experiment yet to be done. At this point, Sartre’s regressive-progressive method is compared to Marx’s method of critique of political economy, evaluating affinity aspects and overcoming lines. Around the second axis, transverse to the first, the more properly historical-political plexus finds its profile: the dialectical comprehension of events connoting subjectively (that means politically) historical time’s flow isn’t detachable from questioning about the historicity of subjects involved in this flowing. For this reason, in the Sartrian thought of the Sixties the subjectivity’s status is analyzed questioning the normative disposition of social sphere: focusing on normativity allows to understand the mutual implication of subjectification and objectification, in addition to locating basis for a Marxist axiology. Moreover, this perspective allows to improve historical effectiveness of praxis’s ethical dimension. This one is the lens by which Sartre analyzes both Stalinism and colonial liberation struggles, but also the point of clarification of the torsion he imposes to the notion of longing. Materialistically, with the longing Sartre discovers the root of an ethics as the necessary step for every politics. / Il lavoro di ricerca si propone di circoscrivere, all’interno del pensiero sartriano de-gli anni ’60, il perimetro mobile entro cui si definice l’etica come possibilità ulteriore del pensiero critico, come assunzione soggettiva della sua politicità. Lo spostamento operato nella riflessione storico-politica di Sartre si compie in una direzione – seguita finora solo parzialmente dagli interpreti ‒ volta ad assumere i manoscritti degli anni ’60 sull’etica dialettica come complemento fondamentale dell’esperienza critica condotta nella Critique de la Raison dialectique (1960) ‒ il cui blocage, esito di un limite struttu-rale ed interno ad ogni concettualizzazione dell’esperienza storica, impedirà la pubbli-cazione del secondo tomo dell’opera. Nella Critique, la possibilità di rendere una storia intelligibile è sospesa alla rifondazione della dialettica come metodo d’indagine del concreto storico. A partire da tale rifondazione è possibile determinare tanto le basi epi-stemologiche di un’antropologia storica e strutturale, quanto le condizioni d’insorgenza dell’agire in comune degli uomini. Nella nostra lettura, tale prospettiva si sottrae alla logica del futuro anteriore, caratterizzante il moderno dispositivo sovranista. Fissati questi punti, la ricerca ruota attorno a due assi problematici principali. Il primo valuta, su un piano al contempo metodologico ed epistemologico, la tenuta del tentativo sar-triano di fornire una teoria della conoscenza al marxismo, reso possibile dalla convin-zione che quest’ultimo sia un esperimento teorico-pratico ancora da compiere. A questa altezza, il metodo regressivo-progressivo di Sartre viene confrontato con quello adottato dal Marx critico dell’economia politica, per valutarne i punti di vicinanza e di supera-mento. Attorno al secondo asse, trasversale al primo, si profila il plesso più propriamen-te storico-politico: la comprensione dialettica degli eventi che connotano in senso sog-gettivo (e quindi politico) il corso del tempo storico, non è separabile da un’interroga-zione sulla storicità dei soggetti che, in tale movimento, sono implicati. Per questo mo-tivo, lo statuto della soggettività nel pensiero sartriano degli anni ‘60 viene analizzato mediante un’interrogazione sul carattere normativo del sociale: il focus sulla nozione di normatività permette infatti da un lato, di comprendere l’interiorità reciproca di sogget-tivazione ed oggettivazione e, dall’altro, d’individuare le basi per un’assiologia marxi-sta. Tale prospettiva consente di valorizzare l’efficacia storica della dimensione etica 4 della praxis, attraverso cui Sartre analizza i problemi posti dallo stalinismo e dalle lotte di liberazione coloniale, ma anche d’illuminare la torsione cui egli sottopone la nozione di bisogno per farne, materialisticamente, la radice di un’etica che diviene passaggio obbligato per ogni politica.

Cette thèse expose selon une double méthode génétique et architectonique la critique adornienne de la subjectivité et de ses figures depuis les textes de critique esthétique du philosophe rédigés au milieu des années vingt jusqu’à la Dialectique négative. Les figures dont la critique thématise la réification implacable à l’âge du capitalisme avancé sont à la fois les diverses incarnations de la subjectivité (du sujet philosophique à l’individu social) et ses produits (les œuvres d’art et la culture, le système idéaliste et la société). Nous montrons que leur critique, articulée selon des régimes divers (philosophique, esthétique et sociologique) s’élabore chez le philosophe comme une véritable construction. Bâtie en vue de résister à un idéalisme irréfléchi et désuet, menaçant l’art, la philosophie et l’individu même de liquidation, cette construction fait de l’immanence subjective – extrapolée à terme à l’échelle de la société tout entière – son lieu problématique initial dont elle ne brise le cercle oppressif qu’à partir de l’exigence d’une expression de la souffrance conférant à terme à la construction sa dynamique opératoire. Sans esthétisation aucune de la pensée adornienne mais par une attention soutenue à sa présentation, ce travail vise à donner aux modèles respectifs de la critique qu’elle élabore – critique esthétique, Théorie critique et négativité – leur unité fonctionnelle propre qui ne se dissout nullement dans le fragmentaire pas plus qu’elle ne se laisse rassembler en un procès idéaliste renversé, mais présente la forme d’une construction modulaire, en mouvement, par laquelle la subjectivité se réfrène et se libère, opposant à sa propre loi la résistance matérielle du monde. / This thesis proceeds both genetically and architectonically to present Adorno’s critique of subjectivity and its figures. It relies upon a wide array of Adornian texts, ranging from the mid 1920s to the late 1960s. Adorno’s critique highlights the inescapable reification of subjectivity’s figures, which he understands as both incarnations of subjectivity (from the philosophical subject to the social individual) and products of subjectivity (works of art and culture, the idealist system and society itself). We defend that their critique, borrowing to aesthetic, sociological, and philosophical approaches, is elaborated by the philosopher as a very construction. This “construction” is built to resist an obsolete, unreflective idealism, which, in his view, threatens the arts, philosophy, and the individual with liquidation; it proceeds from subjective immanence as the problematic core of idealism, which oppressive circle it can only break through in following the demand for the expression of suffering, which gives it its critical dynamic. Through close attention to Adorno’s exposition, this work aims at restoring the functional unity of his critical models (aesthetic critique, critical theory, and negativity), which neither dissolve into fragments nor can be brought together in an inverted idealist process; it rather presents Adorno’s construction as a whole of dynamic, modular units, by means of which subjectivity both refrains and frees itself, by confronting its own laws to the material reality of the world.

Orientador: Juliana Luporini do Nascimento / Dissertação (mestrado profissional) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas / Made available in DSpace on 2018-08-26T19:55:22Z (GMT). No. of bitstreams: 1 Rybka_LarissaNadine_M.pdf: 1885875 bytes, checksum: 06b8dc34cf88527012411a64d5934dde (MD5) Previous issue date: 2015 / Resumo: O presente estudo se propõe a compreender o desenvolvimento do uso nocivo de substâncias psicoativas (SPA) na trajetória de quatro usuárias de um CAPS AD (Centro de Atenção Psicossocial Álcool e Drogas) localizado no município de Campinas (SP). A pesquisadora trabalhou neste serviço de saúde mental como médica (clínica geral) no período de 2009 a 2014. O material de campo consiste em quatro narrativas de histórias de vida, sendo a técnica utilizada para sua coleta a entrevista individual, do tipo aberta. Os referenciais teórico-metodológicos fundamentais da pesquisa são o materialismo histórico-dialético, o feminismo marxista crítico e a Epistemologia Qualitativa - esta última um desenvolvimento da teoria histórico-cultural da subjetividade. No processo de análise das narrativas, buscou-se apreender os sentidos subjetivos do uso de SPA na produção da existência cotidiana de cada entrevistada, em diferentes momentos de suas vidas. A seguir, estas configurações singulares de sentidos foram relacionadas entre si e com a realidade tomada como totalidade histórico-social nesta pesquisa. Dentre os principais resultados, evidenciou-se a diversidade de configurações assumidas por experiências ideologicamente construídas como universais e homogêneas (como a maternidade, a prostituição e o próprio uso de SPA). As narrativas explicitam ainda inúmeras facetas da violência social/racial/patriarcal - cujos elementos estão entrelaçados em uma dinâmica de coprodução e de reforço mútuo - e seus efeitos perversos sobre a subjetividade individual e social. No campo desta pesquisa, o uso de SPA se revela como um recurso psicossocial importante para enfrentar e ao mesmo tempo suportar as situações de extrema violência, exploração e opressão que marcam as histórias de vida analisadas. Conclui-se que uso de SPA compõe estratégias singulares de resistência construídas conforme os recursos disponíveis em cada contexto particular e acessíveis (objetiva e subjetivamente) a cada uma das entrevistadas. Simultânea e dialeticamente, o uso nocivo de SPA assume um caráter de entrega - expressão utilizada por uma das entrevistadas, mas cujos múltiplos sentidos (de desistência, rendição, afronta) estão presentes em todas as narrativas / Abstract: This study seeks to understand the development of the harmful use of psychoactive substances (PAS) in the life trajectories of four users of a Psychosocial Care Center for Alcohol and Drugs (CAPS AD) in the city of Campinas, São Paulo State, Brazil. The author worked at CAPS AD as a staff physician in general medicine from 2009 to 2014. Fieldwork material consists of four life narratives, obtained through individual, open-ended interviews. The theoretical-methodological references that underlie this research are the historical-dialectical materialism, the critical Marxist feminism and the qualitative epistemology - the latter a development of the historical-cultural theory of subjectivity. Throughout the analytical process of the four narratives, the author sought to capture the subjective significations of PAS use in the production of everyday existence, in different moments of each interviewee's life. Subsequently, these singular configurations of meanings were related amongst themselves and also with the reality that was taken as a historic social totality for the purpose of this research. The main results highlighted the diversity of configurations assumed by experiences ideologically constructed as universal and homogenous (such as maternity, prostitution and PAS use itself). Moreover, the narratives make explicit various facets of social/racial/patriarchal violence - whose elements are intertwined in a dynamic of co-production and mutual reinforcement - and its perverse effects over social and individual subjectivity. In the realms of this research the use of PAS turned out to be an important psychosocial resource to challenge and, at the same time, to endure situations of extreme violence, exploitation and oppression that so much characterize these four life stories. Finally, the author concludes that the use of PAS is a component of singular strategies of resistance built in accordance with the resources that, being at hand in these four particular contexts, can be accessed (both objectively and subjectively) by each of the interviewees. Simultaneously and dialectically, the harmful use of PAS is an act of surrender - an expression quoted from one of the interviews, which multiplicity of meanings (renunciation, rendition, challenge), however, is a consistent presence in all four narratives / Mestrado / Política, Gestão e Planejamento / Mestra em Saúde Coletiva, Política e Gestão em Saúde

On considère souvent que le projet de fondation d’une rhétorique philosophique chez Platon ne s’effectue que dans les dialogues du Phèdre et des Lois. Pourtant, la puissance du Gorgias tient dans le fait qu’il articule à la fois l’appréhension du nouveau phénomène social, politique, éducatif que représente la rhétorique, sa critique et sa refondation par le philosophe idéal, Socrate, tout en apportant un nouvel éclairage à l’histoire d’Athènes. Le présent travail propose d’en faire l’étude en accordant une attention particulière au mouvement du dialogue et aux différents visages de la rhétorique qu’incarnent les personnages. On discernera trois étapes fondamentales dans le dialogue : la réception, la réfutation et la refondation dialectique de la rhétorique qui sont finalement reproduites à une échelle plus réduite et métaphorique dans le mythe eschatologique qui conclut l’œuvre. / We often consider that the Platonic project of founding a philosophical rhetoric is carried out only in the Phaedrus and the Laws. However, the force of the Gorgias lies at once in its presentation of the new social, political, and pedagogical phenomenon of rhetoric, the dialogue’s critique and refoundation of this new phenomenon by the ideal philosopher, Socrates, as well as the light it sheds on the history of Athens. The following study proposes to examine these features of the Gorgias by affording a particular attention to the movement of the dialogue and to the different faces of rhetoric embodied by its characters. We will set out three fundamental steps in the dialogue: the reception, refutation, and dialectical refoundation of rhetoric, which are finally reproduced metaphorically, though on a smaller scale, in the eschatological myth that concludes the work.

This study investigated the communication experiences of adoptive parents of children transracially adopted from Vietnam. Though adoption has been extensively studied in communication research, transracial adoptions involving children from Vietnam has not. Thus, this study examined adoptive parent communication experiences using dialectic theory and relational dialectics. By examining adoptive parents’ communication with their adopted child and others, we can determine tensions that occur in different communication experiences. Data were collected through eight qualitative in-depth interviews conducted with adoptive parents of children from Vietnam. Openness with both strangers and the adopted child(ren) and preservation of key aspects of the adopted children’s original culture emerged as themes in adoptive parent communication. Theoretical implications of these findings are discussed.

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Jean de Meun's continuation of the Roman de la rose (The Romance of the Rose), written in Paris in the 1270s, presents a vast amount of philosophy and natural science in vernacular poetry, while engaging thoroughly with contemporary, local philosophical and institutional debates. Taking this into consideration, this study investigates how the Rose depends for its meaning on questions around human nature, natural philosophy, and the philosophy of language that were being discussed and debated in the University of Paris at the time of its composition. It suggests a reading of the poem as a work of philosophy that uses Aristotelian ideas of nature and what is natural to present a moral framework – at times explicitly, at times implicitly – within which to assess and critique human behaviour. The concepts of the unnatural and the artificial are used to discuss sin and its effects on sexuality – a key concern of the Rose – and on language. The Rose is shown to present itself as artificial and compromised, yet nevertheless capable of leading imperfect and compromised humans to moral behaviour and towards knowledge which can only ever be imperfect. It is read as a presenting a rhetorical kind of philosophy that is sui generis and that appeals to human desire as well as to the intellect. The specific issue of usury and its relation to avarice is examined, studying contemporary theological and philosophical treatments of the question, in order to illustrate similarities and contrasts in the Rose's theoretical methodology to more orthodox modes of philosophical enquiry. Finally, the poem's valorisation of pleasure and of the perversity inherent in artificial productions is explored to show how poetry, though deviating from the strictures of dialectical language, is nevertheless productive and generative.