<p>The present thesis examines the possible reasons social workers have for entering and eventually graduating from the Social Work Department in Iraklio, Greece. It is a three-phase study, consisting of three distinct but related research parts; each research part is built upon knowledge, issues and questions derived from the preceding part.</p><p>My background in sociology influenced the choice of theoretical perspectives; I was not interested in investigating students’ choice from a psychologically-based perspective. Bourdieu (e.g. 1977; 1987) and the work of others who have drawn on and developed his work (e.g. Hodkinson & Sparkes, 1997; Reay, 1998a) constituted a theoretical framework. In addition, theoretical perspectives which recognise the interplay between individual and structural factors (e.g. Kasimati, 1991) also proved useful. In this work both quantitative and qualitative approaches (grounded theory, narrative analysis) were employed.</p><p>The findings contradict views that stress the degree of free choice people have about work; it is clear that external structural factors limit or contribute to the shaping of this choice. This is not to say, however, that the findings stress the determining influence of solely external factors on students’ choice. Students in this thesis describe actively making decisions; they are players in the field of education. They enter the field with unequal amounts of capital (economic, cultural); thus, although in theory everyone is free to play, not everyone is equal. To the extent that they have different social backgrounds (gender, class), their classed-and-gendered habitus differs as well. In the process of students’ educational choice, their habitus along with the particular educational system (with all its opportunities and restrictions) influence students’ horizons for action, their perceptions of what is available and appropriate for them. The high value placed on higher education (educational fetishism) is another factor influencing students’ horizons for action. In the context of their horizons for action, students employ a variety of strategies in order to enter higher education (e.g. the way they prepare for the exams, their ranking of Schools in preference order etc). The outcome of these strategies is their admission to the Social Work Department, which may have been intended or unintended. After having entered Social Work, additional factors influence students’ educational choice; experiences within the School (e.g. practice tutorials) contribute to their attitude towards social work and their studies, thus to their decision to graduate from the Social Work Department. Students’ decision-making process is made up of patterns of routine experience interspersed with turning points.</p>

The present thesis examines the possible reasons social workers have for entering and eventually graduating from the Social Work Department in Iraklio, Greece. It is a three-phase study, consisting of three distinct but related research parts; each research part is built upon knowledge, issues and questions derived from the preceding part. My background in sociology influenced the choice of theoretical perspectives; I was not interested in investigating students’ choice from a psychologically-based perspective. Bourdieu (e.g. 1977; 1987) and the work of others who have drawn on and developed his work (e.g. Hodkinson &amp; Sparkes, 1997; Reay, 1998a) constituted a theoretical framework. In addition, theoretical perspectives which recognise the interplay between individual and structural factors (e.g. Kasimati, 1991) also proved useful. In this work both quantitative and qualitative approaches (grounded theory, narrative analysis) were employed. The findings contradict views that stress the degree of free choice people have about work; it is clear that external structural factors limit or contribute to the shaping of this choice. This is not to say, however, that the findings stress the determining influence of solely external factors on students’ choice. Students in this thesis describe actively making decisions; they are players in the field of education. They enter the field with unequal amounts of capital (economic, cultural); thus, although in theory everyone is free to play, not everyone is equal. To the extent that they have different social backgrounds (gender, class), their classed-and-gendered habitus differs as well. In the process of students’ educational choice, their habitus along with the particular educational system (with all its opportunities and restrictions) influence students’ horizons for action, their perceptions of what is available and appropriate for them. The high value placed on higher education (educational fetishism) is another factor influencing students’ horizons for action. In the context of their horizons for action, students employ a variety of strategies in order to enter higher education (e.g. the way they prepare for the exams, their ranking of Schools in preference order etc). The outcome of these strategies is their admission to the Social Work Department, which may have been intended or unintended. After having entered Social Work, additional factors influence students’ educational choice; experiences within the School (e.g. practice tutorials) contribute to their attitude towards social work and their studies, thus to their decision to graduate from the Social Work Department. Students’ decision-making process is made up of patterns of routine experience interspersed with turning points.

The main objective of this thesis is to examine the theory of capitalism and its ontological foundations through the major works of Marx and Deleuze&amp / Guattari. In his monumental book called Capital, Karl Marx develops an account of capitalism based on his understanding of philosophy of which takes its roots from Hegel and Feuerbach. Additionally, English political economy and French socialism serve as reliable grounds for Marx&amp / #8217 / s analysis. In light of the writings of these historical precursors, Marx constitutes a profound critique of capitalist mode of production. On the other hand, Deleuze and Guattari, as the representatives of contemporary French philosophy, develop a different account of capitalism in their influential book called Anti-Oedipus. By relying upon Nietzsche, in Anti-Oedipus, Deleuze and Guattari examine capitalism in a non-dialectical manner. Despite the fact that they reject the major aspects of Marxian mode of thinking, they concentrate on the similar questions shared by Marx. The question of capitalism and its conception as an immanent system which reproduces itself by means of capital appears as the common problem that directs them to think analogously. In this respect, this thesis is an attempt to discover the points of ruptures and the points of continuities in two different account of capitalism.

Ce mémoire traite de l’enseignement de la danse africaine en France et au Canada. Cette recherche a débuté en 2007, lorsque l’auteur a participé à un échange étudiant. À la fin de cette expérience, l’auteur en était arrivé à la conclusion que la danse africaine au Québec était abordée comme un bien de consommation et/ou une production socioculturelle relevant de l’imaginaire. La présente analyse explore les avantages et les limites de l’approche méthodologique adoptée par l’anthropologue (qui est, dans ce cas-ci, une ancienne danseuse classique), et les conditions de la rencontre entre les Africains et les occidentaux par la danse. Tandis qu’il reste à démontrer que les critiques postmodernes de l’art de masse s’appliquent dans ce cas-ci, l’analyse montre ici clairement que l’on trouve dans les cours de danse africaine au Québec une forme de conscience professionnelle. Les critiques de la danse et de d’autres formes de démocratisations artistiques tendent à se confondre dans la peur du discours populaire. L’objectif principal de cette recherche est par conséquent d’établir les limites du fétichisme par rapport à la danse africaine et d’explorer en détail les implications de la « hantise du Troisième Homme » communiquée par la recherche ethnographique et l’analyse anthropologique / This thesis deals with the teaching of African dance in France and in Canada. The research for this thesis began in 2007, when the author took part in a student exchange and ended with a consideration of African dance in Quebec as a consumer good and/or an imaginary sociocultural production. The analysis explores the benefits and the limits of the methodological approach embraced by the anthropologist (who is, in this case, a former dancer with training in classical dance), and the terms of the encounter between Africans and Westerners through dance. While it remains to be shown that the post-modernist critiques of mass art apply to this context, the analysis here points to the presence of a professional consciousness in African dance lessons in Quebec. Critiques of dance and other arts as democratization tend to get lost in the fear of popular discourse. The main objective of this research is therefore to establish the limits of the fetishism associated with African dance and to discuss in further detail the « hantise du Troisième Homme », communicated by ethnographic research and anthropological analysis

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-06-20T17:06:33Z No. of bitstreams: 1 Thadeu Silva SOUZA, T.S..pdf: 1285779 bytes, checksum: 0d12eb37b5f2dfd1b930b2a71c20912b (MD5) / Made available in DSpace on 2017-06-20T17:06:33Z (GMT). No. of bitstreams: 1 Thadeu Silva SOUZA, T.S..pdf: 1285779 bytes, checksum: 0d12eb37b5f2dfd1b930b2a71c20912b (MD5) Previous issue date: 2017-03-20 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This research seeks to investigate the theoretical methods used by the latin-american theologian Hugo Assmann to articulate the binomial theology and economics in the task of criticizing the religious functioning of capitalism. For an adequate analysis, we restrict ourselves to analyse the devolopment of his criticism to the idolatry of the market. By making use of Jung Mo Sung's contributions we have divided Assmann's thoughts in three phases very different in his understanding about the market.We seek to analyse in detail each one of the phases in the next chapters that constitute this dissertation starting from his main works. In the first chapter, we dedicated ourselves to study Assmann's criticism to the "capitalismo como religião do fetiche". Our hypothesis is that this criticism is the first register that critically links the market to the biblical concept of gods and idols. In this phase Assmann develops a radical or metaphysics critique of the capitalist market, disregarding the importance of the market in a possible postcapitalism/socialism society. The second chapter approaches the theme of the market idolatry from Hugo Assmann. After that, we analyse both of the major concepts of this structure: idol and idolatry. We showed that, by the time he made use of the thesis of Franz Hinkelammert about Crítica da razão utópica, Assmann begins to accept the market as a necessary economic factor to social relations. His criticism is toward the absolutizing of the alleged self-relgulation of the market's mechanisms advocated by the neoliberal utopian thought. In the third chapter, we analyse in which way Assmann incorporates the theory of living self-regulative systems to his thought about the market and begins to accept that, in some parts, the market is a self -regulating system and has a positive dimension. Here Assmann criticizes the neoliberal's idolatrous faith in a self-regulation that will always produce the best result. This impedes any attempt of a social intervention as a consequence of solidarity purposes which would compensate the exacerbated system's exclusion logic. In this interim, we will try to present a socioeconomic basis for the fact that it is impossible to put an end to the market and to the mercantile relations in wide and complex realities such as those from modern societies. Finally, we will also investigate how Assmann introduces the conception of solidarity in this discussion, both to criticize the idolatry of the market's complete automatism and to propose an estrategy to overcome this logic of sacrifice that ignores the tendency of exclusion in the market. To this end, we will make use mainly of DEI theologians' contributions as reference for analysing the work of Assmann and other philosophers and sociologists that are important from our point of view. / Esta pesquisa busca investigar os mecanismos teóricos utilizados pelo teólogo latino-americano Hugo Assmann para articular o binômio teologia e economia na tarefa de criticar o funcionamento religioso do capitalismo. Para uma adequada investigação, nos limitamos a analisar o desenvolvimento de sua crítica à idolatria do mercado. Por meio das contribuições de Jung Mo Sung dividimos o pensamento de Assmann em três fases com características bastante distintas em sua compreensão sobre o mercado. Buscamos analisar detidamente cada uma delas nos capítulos que compõem esta dissertação a partir de suas principais obras. No primeiro capítulo, dedicamo-nos à análise da crítica de Assmann ao “capitalismo como religião do fetiche”. Nossa hipótese é de que está nesta crítica as primeiras notas que vinculam criticamente o mercado ao conceito bíblico de deuses ou ídolos. Nesta fase Assmann desenvolve uma crítica radical ou metafísica ao mercado capitalista, de modo a desconsiderar por completo a importância do mercado em uma possível sociedade pós-capitalista/socialista. O segundo capítulo aborda o tema da idolatria do mercado. Buscamos apresentar nele a estrutura conceitual da crítica à idolatria do mercado em Hugo Assmann. Depois, analisamos os dois conceitos principais desta estrutura: ídolo e idolatria. Evidenciamos que, ao apropriar-se da tese de Franz Hinkelammert sobre a Crítica da razão utópica, Assmann passa a aceitar o mercado como um fator econômico necessário às relações sociais. Sua crítica está direcionada à absolutização da suposta autorregulação dos mecanismos do mercado defendido pelo pensamento utópico neoliberal. No terceiro capítulo, analisamos o modo com que Assmann incorpora ao seu pensamento sobre o mercado a teoria dos sistemas vivos autorregulativos e passa aceitar que, em partes, o mercado é um sistema que se autorregula e tem uma dimensão positiva. Aqui Assmann critica a fé idolátrica dos neoliberais de que autorregulação do mercado produzirá sempre o melhor resultado. Isto impede qualquer forma de intervenção social em vista de metas solidárias que compensem a exacerbada lógica de exclusão do sistema. Neste ínterim, buscaremos apresentar uma fundamentação socioeconômica para o fato da impossibilidade de acabar com o mercado e com relações mercantis em realidades amplas e complexas como nas sociedades modernas. Por fim, investigaremos também como Assmann introduz a noção de solidariedade nesta discussão, tanto para criticar a idolatria do automatismo pleno do mercado, quanto para propor uma estratégia de superação desta lógica sacrifical que ignora a tendência de exclusão do mercado. Para tanto, utilizaremos fundamentalmente de contribuições dos teólogos do DEI como referencial de análise das obras de Assmann e também de teses de outros filósofos e sociólogos que se fizerem importantes a partir de nosso objetivo geral.

Made available in DSpace on 2016-08-03T12:19:47Z (GMT). No. of bitstreams: 1 AllanSilvaCoelho.pdf: 1332997 bytes, checksum: 5db0ebac02bd2c3cddf4fdee0895a50a (MD5) Previous issue date: 2014-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Would be possible to understand capitalism as religion? In categorical landmarks of modernity, based on rationalization and secularization, relate economics and religion is a nonsense. The capitalism is a secular system economic, so unrelated with religion. However, if critique of capitalism as religion not reduced to a simple metaphor, is necessary to find alternative concepts that capture the theoretical strength of this articulation. What kind of analytical framework reveals the limits of instrumental reason in make explicit the religious functioning of capitalism? The critical depth of capitalism as religion comes precisely from the intriguing junction between rational analyses of the structural functioning of capitalism (fetish) with the subjective dimension that drives as motivation (spirit). Even being a rational and non-religious system, which submits the human life to domestic laws destitute of any human sense, the capitalism develops not intentionally in the human interaction an operating structure based on sacrificial mythical-religious. The Human relationships are mediated by merchandise where the consumption takes on a central aspect in the meaning of the life and the symbolic reproduction of society. In the production and distribution of goods, the violence process, which explores, excludes and kills, is the same that generates fascination and adhesion. The visible expression of this spirit is no longer in traditional religious institutions, but in capitalism itself. Benjamin asserts that capitalism replaces the religion. Is a critique of a system of blaming the victims and the capitalists themselves, in that it never accumulate infinite and fully. Is a complaint of mythical elements that generate religious legitimacy to the fascination that hidden the barbarism. The theologians of DEI School also articulate his theory with critical purpose, in a theological approach that search to discern and criticize the idolatry in the world today. Looking for to understand the producing mechanisms of death placing the blame the victims as necessary sacrifice in the name of the hope of redemption. The theological discernment of capital idolatry supposes a kind of theological reason of non-confessional character, which surpassing the limits of modern epistemology, explains the contradiction of the presuppositions of modern western civilization. Reveals the role of the mythical-theological thinking in the hiding of the sacrificial character and seductive of the capitalism spirit. At the same time, emphasizes the necessary overcoming of positivistic interpretation of religion by criticizing reductionism of modern epistemology in the identification of instrumental reason with the human rationality. Renews the analytical tools from the spiritual setting of Capitalism and sees the loopholes of its overcoming. / Seria possível compreender o capitalismo como religião? Nos marcos categoriais da Modernidade, baseada na racionalização e na secularização, relacionar economia e religião é um contrassenso. O capitalismo é sistema econômico secular, portanto sem relação com religião. Entretanto, se a crítica do capitalismo como religião não se reduz a uma simples metáfora, é necessário encontrar conceitos alternativos que captem a força teórica desta articulação. Que tipo de quadro analítico desvela os limites da razão instrumental em explicitar o funcionamento religioso do capitalismo? A profundidade crítica de capitalismo como religião advém justamente da junção intrigante entre a análise racional do funcionamento estrutural do capitalismo (fetiche) com a dimensão subjetiva que o impulsiona como motivação (espírito). Mesmo sendo um sistema racional e não-religioso, que submete a vida humana a suas leis internas desprovidas de qualquer sentido humano, o capitalismo desenvolve não-intencionalmente na interação humana uma estrutura de funcionamento com fundamento mítico-religioso sacrificial. As relações humanas são mediadas pelas mercadorias, em que o consumo adquire um aspecto central na significação da vida e na reprodução simbólica da sociedade. Na produção e distribuição de mercadorias, o processo de violência que explora, exclui e mata é o mesmo que gera fascínio e adesão. A expressão visível deste espírito não está mais nas tradicionais instituições religiosas, mas no próprio capitalismo. Benjamin afirma que o capitalismo substitui a religião. É uma crítica de um sistema de culpabilização das vítimas e dos próprios capitalistas, na medida em que estes nunca acumulam de modo infinito e pleno. É uma denúncia dos elementos míticos que geram legitimação religiosa para o fascínio que oculta a barbárie. Os teólogos da Escola do DEI também articulam sua teoria com finalidade crítica, numa abordagem teológica que procura discernir e criticar a idolatria no mundo de hoje. Buscam entender os mecanismos de produção de morte com a culpabilização das vítimas como sacrifício necessário em nome da esperança de redenção. O discernimento teológico de idolatria do capital supõe um tipo de razão teológica de caráter não-confessional que, superando os limites da epistemologia moderna, explicite a contradição dos pressupostos da civilização moderna ocidental. Revela o papel do pensamento mítico-teológico na ocultação do caráter sacrificial e sedutor do espírito do capitalismo. Ao mesmo tempo, enfatiza a necessária superação da interpretação positivista da religião ao criticar o reducionismo da epistemologia moderna na identificação da razão instrumental com a racionalidade humana. Renova o instrumental analítico da configuração espiritual do Capitalismo e vislumbra as brechas de sua superação.

Made available in DSpace on 2016-08-03T12:19:48Z (GMT). No. of bitstreams: 1 GIOVANN CATENACI.pdf: 797875 bytes, checksum: 65b02d0340a1d6e3f197820de1c9a511 (MD5) Previous issue date: 2015-03-23 / This research aims to investigate the literature and business discourse on spirituality to work, in order to support the following statement: since it represents a subsumption device class that-lives-of-work to the capital requirements, certain forms of spirituality to work represent a fetish. Therefore, starting from the triggered processes against the world of work in the mid-1970s, we will indicate the changes occurred in capitalist production engineering - specifically from the 1990s when adjacent reflections to productive restructuring of capital, arrive in Brazil . Nevertheless, from the contributions of Ricardo Antunes and Giovanni Alves, our efforts will focus on demonstrating that in parallel stepping-precarious work, there is what the authors call capture of subjectivity. Thus, we will indicate that capitalism - in its new global and relaxed phase - with a view to preserving its social metabolism, eventually resorting to new specific ideological mechanisms aimed at maintenance-subsumption of living labor force. So, after a general analysis of the capitalist system of production, we will return our eyes to the universe of companies. Considering the current business discourse, specifically from the literature focused on the new organizational culture of work, we will seek to support the following hypothesis: in order to perpetuate the exploitation of the living labor force, companies today take hold of religious discourse, in order to equip also the spirituality of employees. Finally, through the contributions of Marià Corbi and Franz Hinkelammert, which primarily indicate the changes in the religious field, it will be sought to understand the ways in which companies take ownership of religious language on the sphere of spirituality, and transform their content as to have one more ideological mechanism for employees motivation. Above all, as we said, we will try to explain that the religious language with companies on the spirituality to work, is a fetish. / Esta pesquisa busca investigar a literatura e discurso empresarial acerca da espiritualidade para o trabalho, com vistas a fundamentar a seguinte afirmativa: por representar um dispositivo de subsunção da classe-que-vive-do-trabalho aos imperativos do capital, certas formas de espiritualidade para o trabalho representam um fetiche. Para tanto, partindo dos processos deflagrados contra o mundo do trabalho, em meados dos anos de 1970, indicaremos as transformações ocorridas na engenharia de produção capitalista - especificamente a partir dos anos de 1990 quando os reflexos adjacentes a reestruturação produtiva do capital, chegam ao Brasil. Não obstante, fundamentalmente a partir das contribuições de Ricardo Antunes e Giovanni Alves, nossos esforços concentrar-se-ão em demonstrar que em paralelo a intensificação-precarização do trabalho, há aquilo que a sociologia do trabalho denomina por captura da subjetividade. Deste modo, indicaremos que o capitalismo em sua nova fase global e flexibilizada - tendo em vista a preservação de seu metabolismo social, acaba por ter de lançar mão de novos mecanismos ideológicos específicos voltados para a manutenção-subsunção da força de trabalho vivo. Assim, após uma análise geral do sistema capitalista de produção, voltaremos nossos olhos ao universo das empresas; neste sentido, nosso movimento ocorrerá do macro ao micro. Considerando o atual discurso empresarial, especificamente a partir da literatura voltada à nova cultura organizacional do trabalho, buscaremos sustentar a seguinte hipótese: a fim de perpetuar a exploração da força de trabalho vivo, as empresas hoje lançam mão do discurso religioso, com vistas a instrumentalizar também a espiritualidade dos funcionários. Finalmente, através das contribuições de Marià Corbí e Franz Hinkelammert, que sobretudo sinalizam as transformações do campo religioso, buscar-se-á compreender os meios pelos quais as empresas se apropriam da linguagem religiosa relativa à esfera da espiritualidade, e a transvertem seu conteúdo (processo de fetichização da espiritualidade), de forma a disporem de mais um mecanismo ideológico para motivação de seus funcionários. Sobretudo, procuraremos explicitar que a linguagem religiosa das empresas acerca da espiritualidade para o trabalho, é um fetiche.

SILVA, Pedro Rogério Sousa da. Filosofia, técnica e indústria cultural: implicações à educação em Theodor Adorno. 2012. 86f. Dissertação (Mestrado em Educação) - Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2012. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-07-10T15:16:20Z No. of bitstreams: 1 2012_Dis_PRSSilva.pdf: 495723 bytes, checksum: d84867bb4b62d13e97f3a59513aa42ce (MD5) / Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-07-12T10:56:41Z (GMT) No. of bitstreams: 1 2012_Dis_PRSSilva.pdf: 495723 bytes, checksum: d84867bb4b62d13e97f3a59513aa42ce (MD5) / Made available in DSpace on 2012-07-12T10:56:41Z (GMT). No. of bitstreams: 1 2012_Dis_PRSSilva.pdf: 495723 bytes, checksum: d84867bb4b62d13e97f3a59513aa42ce (MD5) Previous issue date: 2012 / In general terms, this paper presents, firstly, some considerations about the cultural, educational, philosophical and artistic formation of Theodor Adorno. It approaches the philosophy of Negative Dialectics (Negative dialektik) and the affluence of psychoanalytic concepts in the same author. Another area of research concerns the technique and its environment by instrumental reason, i.e. it is a form of rationality that appeared as an instrument of domination used in the context of late administered capitalism. Furthermore, we seek to detect and describe here some of its consequences for the field of sports and educational subjects of individuals. We also aim to investigate one of the most important concepts in Adorno’s work, the "cultural industry" (Kulturindustrie). In this sense, we find such industry in his work, more specifically in his sociocultural studies, such as, the Dialectic of Enlightenment (Dialektik der Aufklärung) and Aesthetic Theory (Ästhetische Theorie). Finally, we analyze the relationship between cultural industry, ideology and fetishism and their consequences for art and education. / Em linhas gerais, o presente trabalho tece primeiramente algumas considerações em torno da formação cultural, educacional, filosófica e artística de Theodor Adorno. Aborda a Filosofia da Dialética negativa (Negative dialektik) e a afluência de conceitos psicanalíticos no mesmo autor. Outro ponto de investigação diz respeito à técnica e ao seu enquadramento pela razão instrumental, ou seja, trata-se de uma forma de racionalidade que apareceu como um dos instrumentos de dominação utilizados no contexto do capitalismo tardio administrado. Ademais, procura-se aqui detectar e descrever algumas de suas consequências para o campo esportivo e educacional dos indivíduos. Visa-se ainda investigar um dos mais importantes conceitos da obra de Adorno, a “indústria cultural” (Kulturindustrie). Neste sentido, localizamos esta indústria em sua obra, mais especificamente nos seus trabalhos de natureza sociocultural, como, por exemplo, a Dialética do Esclarecimento (Dialektik der Aufklärung) e a Teoria Estética (Ästhetische Theorie). Por fim, analisamos a relação entre indústria cultural, ideologia e fetichismo e suas consequências para a arte e a educação.

Cette thèse a pour objectif d’étudier la présence et l'évolution des objets dans plusieurs romans d’Alain Robbe-Grillet : Les Gommes, Le Voyeur, La Jalousie, Dans Le Labyrinthe, La Maison de Rendez-vous et Djinn. Bien qu’ils soient partout dans l’œuvre, les objets de Robbe-Grillet n’ont encore jamais été étudiés de manière spécifique, détaillée, et à partir d’un large corpus. L’approche de notre travail est littéraire mais aussi sociologique. Il convient en effet de redonner aux objets la place qu’ils occupent dans les relations humaines. C'est à la lumière des recherches d’Abraham A. Moles, Jean Baudrillard, Bernard Blandin, entre autres, que nous avons choisi de nous pencher sur les rapports qui lient l'homme aux objets. Au terme de cette exploration, nous arriverons à la conclusion suivante : les objets robbe-grillétiens sont tantôt muets et opaques, tantôt parlants. Cet effet est pleinement manifesté dans les techniques descriptives qu'adopte le romancier. / This thesis aims at investigating the presence and the evolution of objects in several novels by Alain Robbe-Grillet: Les Gommes, Le Voyeur, La Jalousie, Dans le Labyrinthe, La Maison de Rendez-vous and Djinn. Although that objects have an evident existence in Robbe-Grillet’s work, they have never been studied specifically, in details, and from a large corpus. The approach of our work is literary but it is also sociological. It is suitable to give objects the statute they occupy in human relations. In the light of the research of Abraham A. Moles, Jean Baudrillard, Bernard Blandin, among others, we have chosen to dwell on the relations that link humans to objects. After this “exploration”, we reach the following conclusion: the objects are sometimes mute and opaque, sometimes talking. These characteristics are obvious in the description techniques which the novelist uses.

Esta pesquisa teórica surgiu do interesse em estudar a paixão, especialmente no seu sentido pático. Partimos da sua etimologia originada do termo páthos da Grécia Clássica que tem o sentido de passividade e sofrimento e é igualmente o radical de patologia. Utilizamos a metapsicologia freudiana para estudar alguns dos destinos marcados pelos aspectos patológicos da paixão, começando com a ideia de que no apaixonamento o objeto é colocado no lugar do ego ideal do sujeito, lhe caracterizando uma dinâmica psíquica particular. Concluímos que pode haver três tipos de paixão: aquela que dá lugar ao amor (enamoramento), aquela que termina sem maiores danos, por autocombustão (arrebatamento) e a paixão patológica, cujo destino é ficar aprisionado à fixidez, ao excesso, ao sofrimento. Nos detivemos nesse terceiro tipo de paixão, pesquisando alguns dos seus desdobramentos: o narcisismo patológico, a melancolia, a negação da alteridade, a alienação e o fetichismo. / This theoretical research came from the interest in studying love passion, mainly in its páthic sense. Starting with its etymology from Classic Greeks word páthos which means passivity and suffering and is also the root of pathology, we used Freudian metapsychology to study some of love passion destinies related to its pathologycal aspects, beginning with the idea that in it, the object in put on the subjects ideal ego. This gives passion a particular psychic dynamic. We concluded that may there be three kind of love passion: one that gives place to love (endearment), one that finishes with no great damages by self-combustion (catchment) and pathological passion, which destiny is to be prisoner of fixation, excess, pain. We tarried on the third kind of love passion, researching some of its consequences: pathological narcissism, melancholy, lack of otherness, alienation, fetishism.