Body, Surveillance and Ethics PhD Thesis Mgr. Martin Charvát, Ph.D. Abstract The aim of my dissertation thesis is to analyze the dispositions of non-normative ethics as presented in works of M. Foucault, G. Deleuze and J. Derrida. My hypothesis is that non- normative ethics must be conceived as an interpretation and thematization of the meaning of the relationship between body, surveillance, event and experiment. What brings together Foucault, Deleuze and Derrida is the critique of externally constituted moral codes that are always creating a historically-economically-polico-socially determined subject, or certain norms of conduction and behaviour that are considered to be "good" or "right". However, the above-mentioned authors have based their conceptions on the belief that the human life should be characterized by freedom, or the potential of articulation of an individual (or his behaviour/action), regardless of external moral determinations. Foucault, Deleuze and Derrida distinguish the possibility of a constant crossing of given institutional and socially grounded constraints, with the goal of the constant shaping of ones live that would not be restricted by normative and prescriptive rules. The theme of freedom is given into context of the experimental self-formation that takes place at the moment of...

Body, Surveillance and Ethics PhD Thesis Mgr. Martin Charvát, Ph.D. Abstract The aim of my dissertation thesis is to analyze the dispositions of non-normative ethics as presented in works of M. Foucault, G. Deleuze and J. Derrida. My hypothesis is that non- normative ethics must be conceived as an interpretation and thematization of the meaning of the relationship between body, surveillance, event and experiment. What brings together Foucault, Deleuze and Derrida is the critique of externally constituted moral codes that are always creating a historically-economically-polico-socially determined subject, or certain norms of conduction and behaviour that are considered to be "good" or "right". However, the above-mentioned authors have based their conceptions on the belief that the human life should be characterized by freedom, or the potential of articulation of an individual (or his behaviour/action), regardless of external moral determinations. Foucault, Deleuze and Derrida distinguish the possibility of a constant crossing of given institutional and socially grounded constraints, with the goal of the constant shaping of ones live that would not be restricted by normative and prescriptive rules. The theme of freedom is given into context of the experimental self-formation that takes place at the moment of...

Nous proposons, par ce mémoire, une présentation de l’"anormalité" chez le philosophe Michel Foucault, que nous comparerons à la norme "vitale" chez Canguilhem. Nous tenterons par la suite de présenter une analyse critique du Programme québécois de dépistage prénatal de la trisomie 21 et du processus qui lui a donné forme. Finalement, nous exposerons quelques réflexions sur l’application du cadre théorique au cas pratique.

Tableau d'honneur de la Faculté des études supérieures et postdorales, 2014-2015 / Cette thèse cherche, par le biais des concepts d’histoire et de vérité, à placer en position de dialogue deux des plus grands philosophes français contemporains : Paul Ricœur et Michel Foucault. L’hypothèse avancée est que l’histoire du concept de subjectivité oscille entre la volonté de savoir et le désir de comprendre. Ces deux postures, irréductibles l’une à l’autre, inaugurent les deux méthodes à l’étude : une généalogie du sujet relevant d’une historicisation de la volonté de vérité (Foucault) et une herméneutique du soi érigée dans le besoin d’interpréter notre finitude (Ricœur). Alors que Ricœur élabore une anthropologie philosophique voulant prendre en charge la capacité interprétative de l’homme, Foucault développe pour sa part une critique de notre « âge anthropologique de la raison » (la modernité). Mais en dépit de cet écart apparent, tant l’herméneutique que la généalogie demeurent fondées dans une pensée de la finitude. Celle-ci motive une critique de la philosophie de l’histoire ainsi qu’une critique de son corollaire, la philosophie de la conscience : Foucault et Ricœur proposent ainsi deux images inversées d’une même problématisation historique du rapport à soi. Il s’agit en bref de poser la question de la subjectivité en évitant de la réduire à la « volonté de savoir » caractérisant les sciences humaines. La compréhension du rapport à soi passe avant tout par la reconnaissance, qui est ici tenue pour le fondement anthropologique de la subjectivation. Une analyse comparative des pratiques de véridiction (aveu, promesse, parrêsia) sert à cet effet de terrain commun sur le plan de l’éthique. Mais cette comparaison ne cherche pas la réconciliation. Il s’agit plutôt de relever, chaque fois, une tache aveugle rendant ces deux pensées complémentaires dans ce qui les oppose : faire jouer la distance, tel pourrait être le leitmotiv de cette recherche. Mots-clés : Michel Foucault ; Paul Ricœur ; histoire ; vérité ; herméneutique ; généalogie ; anthropologie philosophique ; épistémologie ; ontologie ; critique ; modernité ; structuralisme ; objectivation ; interprétation ; compréhension ; soi ; sujet ; subjectivité ; subjectivation ; pouvoir ; éthique ; reconnaissance ; capacité ; véridiction ; attestation ; aveu ; confession ; parrêsia ; promesse ; souci. / Through a philosophical analysis of the concepts of history and truth, this dissertation aims at creating a dialogue between the works of two of the most important contemporary French philosophers: Paul Ricœur and Michel Foucault. Our main hypothesis is that through its history, the concept of subjectivity fluctuates between the will to know and the desire of understanding. These two positions, irreducible to one another, reveal the two methods under study: a genealogy of the subject ensuing from a historicization of the will of truth (Foucault) and a hermeneutics of the self based on a universal need for interpreting our finitude (Ricœur). Whereas Ricœur develops a philosophical anthropology focusing on the interpretive capacity of man, Foucault, for his part, criticizes our ‘anthropological age of the reason’ (i.e. modernity). Despite this apparent gap, however, both hermeneutics and genealogy prove to be based on a philosophy of finitude. The latter motivates a critical analysis of both the philosophy of history and its corollary, the philosophy of consciousness: Foucault and Ricœur thus offer opposite views of a common historical problematizing of subjectivity. In short, the purpose of this work is to investigate the notion of subjectivity without restraining it to the will to know which characterizes the humanities. We argue that the comprehension of the self depends above all on acknowledgment, which is considered here to be the actual anthropological foundation of ‘subjectivation’. To this end, a comparative analysis of different ‘veridiction’ practices (confession, promise, parrhesia) acts as a common ground in terms of ethics. However, this comparison does not aim at reconciliation. The idea is rather to reveal a blind spot by which it becomes possible to grasp the complementary aspects of these thoughts through what actually separates them: therefore, this thesis could be considered as a playful use of the distance. Key-words : Michel Foucault ; Paul Ricœur ; history ; truth ; hermeneutics ; genealogy ; philosophical anthropology ; epistemology ; ontology ; critic ; modernity ; structuralism ; objectivation ; interpretation ; comprehension ; self ; subject ; subjectivity ; subjectivation ; power ; ethics ; acknowledgement ; capacity ; veridiction ; testimony ; confession ; parrhesia ; promise ; care.

Le but de la présente recherche était de vérifier si tous les éléments qui caractérisent le parrèsiaste chez Foucault sont présents dans la définition proposée par Gros ou si certains éléments de sa définition sont manquants. Nous avons procédé de deux façons. Nous avons en premier lieu choisi de présenter en détail ce qu'il entendait par la parrhêsia. Pendant les trois années que Foucault s'est intéressé à la parrêsia, il a fait référence à trois approches négatives et à quatre types de parrhêsia pour définir ce qu'est la parrêsia et pour déterminer les éléments de cette définition qui caractérisent celui qui fait preuve de franc-parler, c'est-à-dire le parrèsiaste. Puis, nous avons choisi de présenter un dialogue original en trois actes pour mettre en évidence les différents éléments de sa définition positive. Nous en sommes venus à la conclusion que tous les éléments de la définition qui caractérisent le parrèsiaste étaient présents. Par contre, nous avons constaté que la formulation des deux derniers éléments était incomplète. En opposant entre autres les discours de Périclès à Platon et Dion et les discours de Cultus à Dignitas, nous croyons que les deux derniers éléments de la définition auraient dû tenir compte de l'importance d'agir avec tact pour quiconque pratique la parrêsia.

Thesis (PhD) -- University of Stellenbosch, 2002. / ENGLISH ABSTRACT: Philosophy has traditionally been concerned with the question of reason and rationality, as its central focus. From the perspective of the modern metaphysical tradition, this focus has developed around the theme of subjectivity in general, and the assumption of an ahistorical transcendental subject in particular. The idea of reason was thus foundational for the articulation and validation of the notions of truth and freedom. From the perspective of modernity, reason has thus been the condition of the possibility of enlightenment, freedom and moral progress. The debate between Habermas and the representatives of postmodern thinking represents the latest chapter regarding the question of reason, its limits, and its possibilities. What makes this debate particularly challenging is that Habermas, while he defends the idea of reason against its critique by the postmodernists, is actually in agreement with them in their dismissal of the tradition of metaphysical thinking. In view of his defense of the idea of reason, however, Habermas has invariably been accused of defending an outmoded and discredited form of philosophical thinking, while his opponents have generally been hailed as progressive thinkers who have succeeded in effecting a radical break with the conceptual legacy of the metaphysical tradition. In my dissertation I argue that the exact opposite position is the case, namely, that it is Habermas, and not his postmodern opponents, who has effected a radical break with metaphysical thinking. It is his ability to transform the idea of reason, from a transcendental into a postmetaphysical concept, in terms of which the question of reason and rationality, and the related ideas of truth and knowledge, are recast in fallibilistic terms, that, in my view, represents the overcoming of metaphysics. The postmodern turn, on the other hand, in view of its reluctance to consider the question of reason from an alternative model of rationality, finds itself still trapped within a form of transcendental thinking in which it seeks to enquire into the (im)possibility of reason, in the absence of a transcendental subject. In the final analysis, I argue that it is postmetaphysical rather than postmodern thinking, that offers us a practical alternative to the problematic conception of reason, bequeathed by the tradition of metaphysical thinking. / AFRIKAANSE OPSOMMING: Die fenomeen van die rede en die betekenis van rasionaliteit vorm tradisioneel 'n sentrale fokus van die filosofie. Vanuit die perspektief van die moderne metafisiese tradisie het hierdie fokus ontwikkel rondom die tema van subjektiwiteit in die algemeen, en die aanname van 'n a-historiese transendentele subjek in die besonder. Die rede was dus fundamenteel vir die artikulasie en legitimering van die konsepte van waarheid en vryheid. Vanuit die perspektief van moderniteit was die rede dus die voorwaarde vir die moontlikheid van verligting, vryheid, en morele vooruitgang. Die debat tussen Habermas en die verteenwoordigers van postmoderne denke verteenwoordig die mees onlangse hoofstuk van die verhaal van die vraag na rede en rasionaliteit - die beperkings daarvan, asook die moontlikhede daarvan. Hierdie debat bied besondere uitdagings omdat Habermas, terwyl hy die idee van rede verdedig teen die kritiek van die postmoderniste, eintlik met hulle saamstem vir sover hulle die tradisie van metafisiese denke verwerp. In die lig van sy verdediging van die idee van rede, is Habermas egter voortdurend daarvan beskuldig dat hy 'n uitgediende en gediskrediteerde vorm van filosofiese denke bly voorstaan, terwyl sy opponente in die algemeen voorgehou is as progressiewe denkers wat suksesvol 'n radikale breuk gemaak het met die konseptuele erfenis van die metafisiese tradisie. In my dissertasie beweer ek dat die teenoorgestelde inderwaarheid die geval is, naamlik dat dit Habermas, en nie sy postmoderne opponente nie, is wat hierdie radikale breuk met metafisiese denke suksesvol uitgevoer het. Dit is sy verrnoe om die idee van die rede te transformeer vanaf 'n transendentale na 'n post- metafisiese konsep, in terme waarvan die vraag na rede en rasionaliteit, en die verwante idees van waarheid en kennis, omskep is in fallibilistiese beg rippe, wat, soos ek aantoon, 'n (die!) suksesvolle transendering van die metafisika bewerkstellig. Die postmoderne wending, aan die ander kant, in die lig van die traagheid daarvan om 'n alternatiewe en verruimde konsepsie van rasionaliteit te ontwikkel, bly vasgevang in 'n vorm van transendentele denke waarin dit probeer om ondersoek in te stel na die (on)moontlikheid van die rede ten aansien van die afwesigheid van 'n transendentele subjek. Uiteindelik beweer ek dat dit die post-metafisiese eerder as die postmoderne denke is wat aan ons 'n praktiese alternatief bied vir die problematiese konsep van die rede, soos ons dit qeerf het by die tradisie van metafisiese denke.

<p>As a consequence of positioning women within the dominant gender role of motherhood, the inability to have a child has exposed women, and more notably women in Africa, to extreme social consequences that often violate their human rights and lead to socio-economic disempowerment. The aim of this study was to consider prevailing discursive construction that position women within dominant ideologies that engender motherhood for women, and to explore how women make sense of and construct meaning regarding their experience when they desire but are not able to have a child.</p>

Using the narrative imagery of Instagram and the cultural narrative of the Olympics, I explore the role of agency and autonomy in modern sport with a focus on the commercial and institutional arms of surfing. This project is an attempt to evaluate visual and cultural narrative from the perspective of a literary scholar and to root theory and philosophy in issues that go beyond scholarship and academics. In chapter one, I use sports sociologists Jennifer Hargreaves and Krista Comer as well as Jean Kilbourne and Rosalind Gill to illuminate and explore two surf-centric Instagram accounts, both of which imagine a story of surfing through a mostly visual medium. In chapter two, I turn to Elizabeth Grosz and Michel Foucault to help explore the institutionalized arm of surfing through its recent inclusion in the Olympic Games. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2017. / FAU Electronic Theses and Dissertations Collection

Made available in DSpace on 2015-04-14T13:55:12Z (GMT). No. of bitstreams: 1 437788.pdf: 1211933 bytes, checksum: 4b9ab52e9bd614015d011275c9285fc2 (MD5) Previous issue date: 2012-03-07 / Cette ?tude pr?sente, ? partir de l oeuvre Les mots et les choses: une arch?ologie des sciences humaines, la recherche de Michel Foucault sur la connaissance produite au cours de la Renaissance et l ?ge Classique. Initialement, on a le but de mettre en ?vidence quelques singularit?s de la m?thodologie arch?ologique, dont l'horizon est celui d ?tablir les conditions historiques de possibilit? de la connaissance. Ensuite, on prend les descriptions de l'auteur de chacun des domaines qu'il a ?tudi?s, afin de montrer qu'en plus du sujet, Foucault retrouve dans la langue et le syst?me des signes la v?ritable origine de la production th?orique d?velopp?e dans notre culture. Au-del? d'une histoire qui d?crirait les progr?s de nos connaissances, l'arch?ologie de Foucault met en lumi?re un ?v?nement de la discontinuit? entre ces deux p?riodes, dans laquelle le monde, jusque-l? objectiv? comme langue devient alors simplement la repr?sentation. / O trabalho apresenta, a partir da obra As palavras e as coisas: uma arqueologia das ci?ncias humanas, a investiga??o de Michel Foucault acerca do conhecimento produzido ao longo do Renascimento e da Idade Cl?ssica. Inicialmente, objetiva destacar algumas das singularidades da metodologia arqueol?gica, cujo horizonte ? o de tra?ar as condi??es hist?ricas de possibilidade do conhecimento. Em seguida, toma as descri??es do autor de cada um dos dom?nios por ele analisados, a fim de evidenciar que, para al?m do sujeito, Foucault encontra na linguagem e no regime dos signos a verdadeira origem da produ??o te?rica desenvolvida em nossa cultura. Em lugar de uma hist?ria que descreveria o progresso de nosso conhecimento, a arqueologia foucaultiana traz ? luz um acontecimento de descontinuidade entre essas duas ?pocas, no qual o mundo, at? ent?o objetivado como linguagem, passa a ser t?o somente representa??o.

Gonçalo M. Tavares é um nome de destaque da literatura escrita em Língua Portuguesa no século XXI. Reconhecido pela crítica literária pela variedade e qualidade de seus textos, tem como um dos elementos mais relevantes em sua ficção o caráter filosófico com que analisa o indivíduo e a sociedade. O centro deste trabalho é O Reino, uma tetralogia composta por Um Homem: Klaus Klump, A Máquina de Joseph Walser, Jerusalém e Aprender a Rezar na Era da Técnica. São obras marcadas pelo peso da guerra, que, mais do que um fato histórico, representam um contexto político e social de estagnação e revelador das assombrações do lado mais obscuro da humanidade. A série propõe um constante estranhamento causado pela oscilação entre júbilo e desgosto num cenário cruel e hostil, questionando os possíveis limites entre sofrimento e sobrevivência, civilização e barbárie, físico e psíquico, científico e espiritual, racional e emocional, moral e amoral, forte e fraco, homem e mulher, eu e outro, bem e mal. Na tentativa de compreender esse universo caótico, o aporte teórico retoma conceitos de Freud, Nietzsche e Foucault, pois o que aproxima esses “titãs” é a incansável busca pela profundidade da compreensão, que passa pela linguagem, que nunca é neutra. A escolha para esta abordagem crítica foi baseada nas “pistas” deixadas pelo próprio Tavares em outras de suas obras. Esses pensadores, assim como Gonçalo Tavares, buscaram refletir sobre a natureza humana e inauguraram uma forma de percepção filosófica ou sociológica do componente mais agressivo dos indivíduos. Por esse motivo, analisar a série tavariana, a partir dessa linha filosófica e social, contribui para o entendimento da pretensa racionalidade que tenta esconder uma animalidade oculta. Dessa forma, a atual pesquisa centra-se no debate sobre esta “multiplicidade humana”, que, conforme as ações das personagens evidenciam, abrange a construção de uma individualidade e a idealização de uma coletividade, a qual parece não se efetivar, uma vez que as relações entre “eu” e “outro” estão marcadas constantemente pelo egoísmo, pela dominação e pela divergência. / Gonçalo M. Tavares es un nombre destacado de la literatura escrita en portugués en pleno siglo XXI. Reconocido por la crítica literaria por la variedad y calidad de sus textos, tiene como uno de los elementos más relevantes en su ficción el carácter filosófico con que analiza el individuo y la sociedad. El centro de este trabajo es El Reino, una tetralogía compuesta por Un hombre Klaus Klump, La máquina de Joseph Walser, Jerusalén y Aprender a Rezar en la Era de la Técnica. Son obras marcadas por el peso de la guerra, que, más que un hecho histórico, representa un contexto político y social de estancamiento y revelador de las asombraciones del lado más oscuro de la humanidad. La serie propone un constante extrañamiento causado por la oscilación entre júbilo y disgusto en un escenario cruel y hostil, cuestionando los posibles límites entre sufrimiento y supervivencia, civilización y barbarie, físico y psíquico, científico y espiritual, racional y emocional, moral y amoral, fuerte y fuerte, débil, hombre y mujer, yo y otro, bien y mal. En el intento de comprender este universo caótico, el aporte teórico retoma conceptos de Freud, Nietzsche y Foucault, pues lo que acerca a esos "titanes" es la incansable búsqueda por la profundidad de la comprensión, que pasa por el lenguaje, que nunca es neutro. La elección para este enfoque crítico fue basada en las "pistas" dejadas por el propio Tavares en otras de sus obras. Estos pensadores, así como Gonçalo Tavares, buscaron reflexionar sobre la naturaleza humana e inauguraron una forma de percepción filosófica o sociológica del componente más agresivo de los individuos. Por este motivo, analizar la serie tavariana, a partir de este línea filosófica y social, contribuye al entendimiento de la pretendida racionalidad que intenta ocultar una animalidad oculta. De esta forma, la actual investigación se centra en el debate sobre esta "multiplicidad humana", que, según las acciones de los personajes evidencian, abarca la construcción de una individualidad y la idealización de una colectividad, la cual parece no realizarse, una vez que las relaciones entre "yo" y "otro" están marcadas constantemente por el egoísmo, la dominación y la divergencia.