Dans ce travail de thèse, nous cherchons à faire dialoguer Sartre et Bataille dont la confrontation dans les années quarante et cinquante a la signification, à notre sens, d’une rencontre entre deux pensées de l’expérience et de l’existence que nous proposons d’appeler respectivement « pensée de la liberté » et « pensée de la souveraineté ». Il s’agit, dans un premier temps, d’esquisser comment ces deux pensées ont pu se rencontrer sous forme de confrontation et, pour ce faire, de restituer l’horizon à partir duquel elles ont pu se formuler : si Sartre a reproché à Bataille d’avoir confondu dans L’expérience intérieure l’attitude scientifique et l’attitude existentialiste et d’avoir décrit ainsi une expérience nullement intérieure, c’est qu’en adoptant une méthode phénoménologique pour décrire la rencontre concrète de l’existence par elle-même en tant qu’existence temporelle, il entend par « expérience » ce que les phénoménologues allemands appellent « Erlebnis » et ce qui est dans son essence une sphère d’immanence radicalement infusionnable avec d’autres sphères du même type, tandis que l’expérience intérieure telle que Bataille la définit culmine précisément dans une fusion de l’intérieur et de l’extérieur que celui-ci considère d’ailleurs comme exigence fondamentale d’une phénoménologie de l’esprit développée et en vue de laquelle il exige une existence immédiate, sans délai, enfoncée dans l’instant. L’enjeu d’une telle divergence sur le sens de l’expérience et, corrélativement, de l’existence est d’autant plus profond que ces deux penseurs ont tous pour dessein d’établir une morale à ceci près qu’il s’agit, pour l’un, d’une morale de la souveraineté dont le sens est paradoxalement hypermoral et, pour l’autre, d’une morale de la liberté qui ne peut être atteinte qu’au terme d’une conversion radicale. En quoi consistent-elles ces deux morales ? Comment sont-elles accrochées à deux pensées différentes voire opposées de l’expérience et de l’existence ? Telles sont les deux questions auxquelles nous tenterons, en dernière instance, de répondre pour mieux mesurer l’enjeu de la confrontation entre Sartre et Bataille et, par là, établir un dialogue qui est de prime abord improbable. / In this dissertation, we seek to construct a dialogue between Sartre and Bataille whose confrontation in the forties and fifties should be considered, in our view, as an encounter between two ways of thinking experience and existence that we would like to call, respectively, « thinking of liberty » and « thinking of sovereignty ». We are going to, firstly, outline how these two thinkings could encounter with each other in a confrontational way and, for this purpose, to restore the horizon from which they were able to formulate themselves : if Sartre criticized Bataille for confusing, in The inner experience, the scientific attitude with the existentialiste one and, therefore, describing an experience which is not inner at all, that’s because in adopting a phenomenological method to describe the concrete encounter of existence – which is temporal – by itself, he understood « experience » as what the German phenomenologists called « Erlebnis », namely a sphere of immanence which is radically infusionnable with other spheres of the same type, while the inner experience as Bataille defined it culminates precisely in a fusion of the inner and the exterior that he considered as the fundamental demanding of a developped phenomenology of mind in responding to which he required an immediate existence, that is to say an existence without daly, immerged in the instant. What’s at stake in such a divergence on the meaning of experience and, correspondingly, of existence has much further implications in that both of these two thinkers had the very intention to establish the morality except that for one, it’s a morality of sovereignty whose meaning is paradoxically hypermoral while for the other, it should be a morality of liberty that can only be reached through a radical conversion. What could we learn from these two moralities ? How are they linked to two different, even opposite ways of thinking experience and existence ? These are the two questions that we will try, finally, to respond in order to better measure the stakes of the confrontation between Sartre and Bataille and thus to establish a dialogue which seems prima facie improbable.

Submitted by Mariana Dornelles Vargas (marianadv) on 2015-05-25T14:16:38Z No. of bitstreams: 1 etica_impossivel.pdf: 889838 bytes, checksum: d92f230472354f3c3031698e51495dcb (MD5) / Made available in DSpace on 2015-05-25T14:16:38Z (GMT). No. of bitstreams: 1 etica_impossivel.pdf: 889838 bytes, checksum: d92f230472354f3c3031698e51495dcb (MD5) Previous issue date: 2014 / Nenhuma / Este estudo propõe uma análise comparativa acerca dos conceitos de justiça e alteridade ética desenvolvidos por Jacques Derrida e Emmanuel Levinas, tendo em vista uma discussão acerca da im/possibilidade da ética. O objetivo geral é analisar a possibilidade de se pensar numa certa ausência, nos discursos acerca da justiça como critério e condição da própria justiça. O problema central da tese se configura do seguinte modo: se a questão do terceiro é a justiça em Levinas, e se o terceiro se faz presente na relação com outrem, é possível afirmar que o terceiro é uma certa ausência, no sentido derridiano, da presença do outro? Se sim, que possíveis consequências podem ser apontadas na dimensão ética? Em consequência disso, é possível afirmar que a ética é impossível uma vez que a justiça é uma certa experiência do impossível? Mediante uma análise interpretativa das principais obras dos autores em questão, serão apresentadas tanto as bases para a compreensão, se isso é possível, da desconstrução derridiana, quanto o desenvolvimento de alguns pontos centrais do pensamento levinasiano, com o intuito de estabelecer algumas relações de aproximação e/ou afastamento entre os autores estudados. Este estudo se justifica pela necessidade sempre urgente de repensar as condições de possibilidade da ética, pensar não somente os limites impostos, mas explorar a estrutura que torna possível a ética: a justiça, a responsabilidade e a própria decisão no agir. Observa-se que a decisão responsável só acontece no acontecimento do encontro (face a face). O momento da decisão, o momento ético, independe do saber e supõe uma ruptura com a lógica clássica do cálculo. No encontro com o outro, o absolutamente qualquer outro, a justiça acontece na própria experiência e não como um desdobramento de normas e leis que apagam a singularidade do outro, já que a ausência do outro é precisamente sua presença como outro. Uma ausência que não é simplesmente uma presença distante, retardada, ou uma idealidade da representação, mas uma ausência que chama à responsabilidade. A resposta ao outro, na sua ausência/presença, se configura como hospitalidade ilimitada, como um dom; uma resposta que se doa ao outro. / This study proposes a comparative analysis about the concepts of justice and ethics alterity developed by Jacques Derrida and Emmanuel Levinas, in order of a discussion about ethics' im/ possibility. The general objective is to analyze the possibility of thinking a certain absence in the discourse about justice. The thesis' central problem is configured as the follow way: if the third issue is the justice in Levinas and if the third is present in relationship with others, it can be state that the third is a certain absence in the Derridian's sense, of the other's presence? If yes, what possible consequences could be identified in the ethical dimension? Consequently, is it possibly to say that ethics is impossible since the justice is a certain impossible's experience? Through an interpretive analysis of the major works of the referred authors, will be presented as well the bases for understanding, if it is possible, of Derridian's deconstruction, as the development of some Levinasian thought's central points for the purpose to establish some relationships of approach and /or distance of the studied authors. This study is justified by the need always urgent to rethink the conditions of the ethics' possibility, to think again not only in the imposed limits, but explore the structure that makes the ethics possible: the justice, the responsibility and the own act on the decision. Is observed the responsible decision only happens in the meeting's occurrence (face to face). The decision's moment, the ethical's moment, is independent of knowledge and implies a break with the classical calculation logic. In the meeting with the other, the absolutely any other, the justice happens in the own experience, and not as a deployment of regulations and laws that eliminate the other's singularity, whereby the other's absence is precisely their presence as other. An absence that is not simply as a distant presence, delayed or ideality of the representation, but an absence calls to the responsibility. The answer to the other, in the absence/presence, is configured as unlimited hospitality, as a gift; a response that is given to another.

No description available.

This project investigates how to design an architecture in a context of virtual space, and how to utilise the exclusive possibilities of the virtual context.  The main case study about the virtual space and impossible space is based on video games. After analysing the mechanism of building such 'impossible spaces' in various video games, this project conducted an experiment on designing several virtual spaces in the game engine, Unreal Engine 4, to investigate the differences between architecture in the real space and in the virtual space. In addition, another architecture experiment was conducted in an impossible space: a space where gravity is modified to be vertical to the surface of a triangle swept Mobius Strip. Walking in such a space offers an exclusive 'impossible' experience. Such an experience is possible to be presented by the manifestation of Unreal Engine 4.

Not too long ago we believed that it was impossible to send men outside our planets gravitational force, let alone send them to the moon. As adults, we live in a world that believes in two possibilities, those goals that are possible as long as they believe in themselves and find new ways to accomplish each goal they are given. Slowly this thought process is leaving the students minds to make room for the latest information for best practices in formal test taking. There has been a huge decline in our imaginative and creative thinkers due to this overwhelming need as a nation to "raise our test scores." I agree that our students need to obtain as much information as possible, but I believe in the impossible. I believe that there is a way to incorporate imaginative and creative thinking into our classrooms today to allow for students to build this idea that their impossible ideas can become possible. I want to challenge our students to be those who believe that it is not so impossible to land on the moon, as long as they can use their imagination, and creativity to solve their problems. To do this, I have used this thesis as a basis for 6 lesson plans based on 11 impossible children’s book. This is to provide teachers with resources that match the standards they are already using and create lifelong imaginers and creative thinkers who can turn the most impossible idea into a reality.

Depuis la deuxième moitié du XXe siècle et le tournant du millénaire, pourquoi se multiplient des figures de la folie et du féminin dans le paysage littéraire haïtien ? En remarquant les grandes tendances qui font coïncider l’expression de la catastrophe, de la défaite du sens et l’apparition de personnages et de figures féminins majeurs dans des œuvres de tous genres, mon interrogation porte sur la folie, la marge et le féminin dans la littérature haïtienne contemporaine en tant qu’expressions concourantes de la dissemblance. Je me penche ainsi, dans des œuvres marquantes, sur le jeu rhétorique des postures de la dissemblance et la manière dont elles pointent depuis le texte vers un au-delà de l’œuvre, soit ce qui en elle indique l’ «espace ménagé» de sa propre faillite ainsi que le travail de la lecture et de la création. Pour cela, il a fallu, à partir des limites (de l’œuvre, de la norme), construire une réflexion capable d’aménager aussi l’espace de sa propre contestation. Dans le premier chapitre, à partir du récit fondateur « Folie », de Marie Chauvet, je pose le problème de la folie en me penchant sur les configurations inaugurales qui me semblent mettre la scène du littéraire contemporain haïtien. J’en profite pour préciser l’approche rhétorique qui me permettra d’aborder les textes littéraires, tout en réfléchissant sur les enjeux théoriques posés par une lecture de la folie comme absence d’œuvre. En m’appuyant sur Chauvet et sur les travaux de Felman, je définis les modalités d’une lecture impliquée. Dans le second chapitre, je brosse un portrait complexe du contemporain haïtien, tel qu’il est médié et rendu à travers les « anthologies » essentielles de Davertige et de Frankétienne. Ces deux œuvres sont l’occasion de poursuivre une interrogation sur les limites en remarquant les formes et les enjeux mobilisés dans le littéraire par les élaborations de la marge, de la mémoire traumatique et de la folie. Une telle approche est aussi l’occasion d’une réflexion de fond sur le contemporain haïtien, abordé d’emblée comme panorama et comme problème façonné et façonnant des sujets d’écriture. Enfin, dans le troisième chapitre, je me penche sur les filiations larvées qui permettent aux configurations précédemment décrites de persister, alors que le féminin, comme dissemblance, négocie sa place du côté de la marge ou de la folie, dans les textes plus récents de Jan Dominique et de Lyonel Trouillot. Les réflexions que je propose sur les destinations, sur l’œuvre impossible ou absente (Foucault) me permettent de distinguer les processus de différenciation spécifiques de la marge et de la folie, mais surtout d’apercevoir, au cœur du texte littéraire, la folie comme l’absence essentielle où se risque et se joue la création. Le dissemblable devient alors cet objet fuyant d’une lecture impliquée dans laquelle, le regard critique s’adossant à une écriture littéraire chargée d’en interrompre systématiquement le flux, constitue en effet ce « moment insolite de la théorie» (Felman), qui, dévoilant son propre jeu rhétorique, maintient la théorie en échec tout en la faisant parler. / Since the second half of the twentieth century and the turn of the millennium, why have representations of madness and the feminine proliferated in the Haitian literary landscape? Whilst reflecting on the broad tendencies that brought together the expression of catastrophe, the unravelling of meaning and the emergence of important feminine characters and figures in works of all genres, I will question madness, margins and the feminine in contemporary Haitian literature as concurring expressions of dissimilarity. Examining Haitian literary works, I want to propose a reading on the rhetoric postures and performances of dissimilarity and the manner in which they point towards an outsideness of literature: the unspeakable “thing” that signals – from within – the (im)possibility of the text, the (im)possibility of reading and creation. To achieve this purpose, I have chosen to construct a reading on limits (of the text, of the norm) that also considers its own contestation. Chapter one is built around the novel « Folie » by Marie Chauvet. It addresses the topic and rhetoric of madness while taking note of important aesthetic configurations that I suggest set the stage for contemporary Haitian literature. I also address methodological problems arising when “reading” madness as “absence d’œuvre” (Foucault). Intersecting Chauvet’s writing with the theoretical contributions of Felman, I specify my approach as a compromised or involved reading. In the second chapter, I paint the portrait of the contemporary Haitian general context using the essential anthologies of Davertige and Frankétienne. These two works allow me to address the notion of “limits” while considering the forms and issues created by the fabrications of margins, traumatic memory and madness. I therefore approach the contemporary Haitian context as a complex panorama and as a problem, both shaped by and shaping literary subjectivities. Finally, in the third chapter, analysing the more recent texts of Jan Dominique and Lyonel Trouillot, I reflect on hidden genealogies that perpetuate previously identified configurations when the feminine, as dissimilarity, negotiate a place on the side of margins or madness. The reflection I propose on destinations, the absent or impossible oeuvre allows me to differentiate the specificities of margins and madness, and most importantly, to glimpse, while reading the literary text, at the essential absence where creation risks itself. Thus, dissimilarity becomes the fleeting object of my compromised reading. A critical reading, which compromises itself with creative writing, in a decisive attempt to subvert theory, forcing it to unveil its own rhetorical play, to reveal its possible failure while making it eloquent.

Proposer l'existence de théories infantiles de la mort suppose de considérer la mort, au même titre que la sexualité, comme un organisateur psychique. Toutefois, si elle oriente le désir, il n'est pas aisé d'accéder à ses effets sur le sujet. Le sujet se supporte d’une certaine dénégation face à la finitude de l'être afin de ne pas succomber à l'impossible de la mort. Cet impossible se manifeste par un gel du désir du fait de la crainte de la mort ou, à l'inverse, face à l'horreur qui se manifesterait d'une vie qui rejaillirait indéfiniment. Le démenti qu'émet le sujet transite par un tressage entre ses théories infantiles de la mort. Nous en proposons trois, "la théorie du retour dans le sein maternel", "la théorie de la survivance" et "la théorie du meurtre et de la loi du talion". Au-delà de ce triple rapport à la mort qu'offrent les théories, le sujet peut se définir par une position alternative, celle de l'entre-deux-morts, afin de ne pas céder sur son désir. / Think about childhood theories of death supposes to consider death, in the same way as sexuality, as a psychic organizer. However, if death directs the desire, it is not easy to notice its effects on the subject. The subject bears itself of a certain denial in front of finiteness of being so that he does not succumb in to the impossible of death. This impossible shows itself by a frost of desire because of deaths fear or, by contrast, in front of the horror which would show itself from a life which would spatter infinitely. The subject’s denial passes by a plaiting between its childhoods theories of death. We propose three of them, “the return in the mother's breast theory”, “survival theory” and “murder and the lex talionis theory”. It is here that reappear the childhood theories of death according to the events crossed by the grown-up subject. Taking in consideration one’s mortal condition is necessary to desire, as much as it is to cover it. So, beyond this triple relationship with death that childhood theories offers, it could be a position in which the subject would pass, between - two deaths,  in order to not give in to the desire.

Cette recherche se consacre à l’examen de la formation de la notion de foi, formulée comme "possibilité de l’impossible" dans la philosophie de Derrida. Cette notion, décrite sous plusieurs exemples concrets tels que "pardon", "don", "promesse" ou "témoignage" dans sa dernière philosophie, a néanmoins sa source dès le commencement de sa philosophie. La notion de foi n’est pas identifiable à celle de religion – bien qu’elle en soit l’une des sources –, et signifie plutôt un dépassement de la limite du savoir. Afin d’esquisser la formation de ce concept, notre recherche se concentre sur son développement dans la lecture derridienne de Husserl, Heidegger et Levinas. Derrida met en question leurs distinctions philosophiques, à savoir, la distinction husserlienne entre la réalité et l’idéalité, la distinction heideggerienne entre l’étant et l’être et la distinction lévinassienne entre l’être et l’au-delà de l’être. Au moment même où il tente de suivre ces distinctions d’une manière stricte, Derrida découvre des points dans lesquels il devient impossible d’accomplir ces distinctions. Dans cette impossibilité, les trois auteurs prennent, selon Derrida, leurs décisions au sein de l’indécidabilité. La foi en question n’est rien d’autre que cette croyance en les distinctions. En observant ainsi rétrospectivement cette problématique, notre recherche tente de montrer que la notion de foi est une conséquence inhérente de la déconstruction, pratiquée comme l’expérience de l’impossible. / This thesis scrutinises the genesis of Derrida’s notion of faith as the ‘possibility of the impossible’. A milestone of his later philosophy and embodied in many concrete examples as ‘pardon’, ‘giving’, ‘promise’, or “witness”, this notion originates in some problems that inspired him from the beginning of his career. ‘Faith’ is not identical to ‘religion’—although it appears to be one of its sources—, but is rather supposed to designate exceeding the limits of any possible knowledge. To follow the different stages of the formation of the concept, this research focuses on Derrida’s reading of Husserl, Heidegger, and Levinas. Derrida challenges the fundamental distinctions introduced by these authors: Husserl’s distinction between reality and ideality; Heidegger's distinction between being (das Seiende) and Being (das Sein); and, finally, Levinas’ distinction between Being and Beyond of Being. Trying to follow these distinctions strictly, Derrida discovers points where these distinctions appear to be impossible. Thus, according to Derrida, the very impossibility of these distinctions should compel these philosophers to make their decisions in the midst of undecidability. The faith in question is these beliefs in their philosophical distinctions that exceed any epistemological arguments. The main purpose of this retrospective research is, therefore, to show that the notion of the faith as the ‘possibility of the impossible’ is an inherent consequence of deconstruction, formulated as an experience of the impossible.

nÃo hà / Este trabalho dissertativo se insere no campo da formaÃÃo do analista, a qual, con-forme convencionado, fundamenta-se em trÃs condiÃÃes: anÃlise pessoal, estudo da teoria e supervisÃo ou controle clÃnico. Contudo, essas trÃs condiÃÃes esbarram jus-tamente no que Freud asseverou acerca das trÃs profissÃes impossÃveis â analisar, educar e governar. De modo efetivo, hà demanda por formaÃÃo, e essa, grosso mo-do, vem se realizando a partir da lÃgica de uma profissÃo sob os auspÃcios de uma instituiÃÃo psicanalÃtica. A histÃria do movimento psicanalÃtico, inicialmente com Freud e depois com Lacan, reflete as lutas em torno da concepÃÃo do ato de institu-ir, revelando as contradiÃÃes emanadas do processo de formaÃÃo do profissional analista. Trata-se de pesquisa imanente aos textos de Freud e Lacan, portanto uma pesquisa bibliogrÃfica, cotejados com escritos de outros autores que trataram sobre os conflitos que cercam a questÃo da formaÃÃo. O trajeto tem como lastro as elabo-raÃÃes de Lacan sobre o conceito de Escola e a teoria dos discursos, a partir da li-gaÃÃo que ele estabeleceu entre o discurso do analista, do universitÃrio e do mestre aos trÃs impossÃveis de Freud: analisar, educar e governar. Esse conceito foi desen-volvido para contemplar os diferentes laÃos sociais na fala do sujeito no dispositivo analÃtico e transposto para o campo da formaÃÃo psicanalÃtica, considerando que essa tem uma anÃlise como conditio sine qua non. Lacan liga a noÃÃo de sintoma em Freud a Marx e concebe que o sintoma à efeito do real. AlÃm do sintoma, cate-gorias como tempo e dinheiro sÃo somadas à discussÃo, pois sÃo condiÃÃes para uma anÃlise. A categoria dinheiro à tratada a partir de Freud, com aportes de Marx e Simmel. Por um lado, a relaÃÃo sintoma-saber-verdade transparece, sob o discurso do analista, a partir da extraÃÃo de gozo no real, dimensÃo alinhada ao impossÃvel, seguindo Lacan; por outro lado, a psicanÃlise padece do sintoma na formaÃÃo do analista como uma profissÃo, pois se trata de um laÃo social impossÃvel de ser geri-do sob o discurso do capitalista, porquanto esse subsume o sujeito no objeto, como objeto de consumo. Essa incompatibilidade lÃgica transparece na prÃtica como um permanente impasse: esse serà o ponto essencial a ser tratado ao longo da presen-te pesquisa.

A globalização desencadeou uma maior aproximação econômica entre os indivíduos, as empresas e os governos do mundo todo. Desta forma, de maneira muito rápida são executadas decisões de investimentos por parte dos aplicadores financeiros por todo o mundo na busca de governos ou empresas que se disponham a pagar “mais juros” sobre o capital financeiro aplicado. Assim, a globalização financeira e a abertura econômica estão intimamente relacionadas com o câmbio e a política monetária. A essência dessa relação foi desenvolvida na década de 1960 por Mundell e Fleming como a "Trindade Impossível", a qual destaca que é possível atingir apenas dois dos três desejáveis objetivos de uma nação: a integração financeira, a estabilidade da taxa de câmbio e a autonomia monetária. Neste contexto, o objetivo central deste estudo será analisar a influência da globalização financeira na determinação da taxa de juros brasileira, observando o atual contexto da globalização financeira no mundo e no Brasil e as interações entre os mercados monetário e de câmbio. Então, este estudo é de grande relevância porque a globalização fez com que o globo deixasse de ser apenas uma figura astronômica, mas sim um território no qual todos se encontram relacionados e há uma gama de relações que passam desapercebidas no dia a dia, que aqui serão evidenciadas. Para isso, há cinco partes neste estudo. A primeira parte apresentará uma introdução do tema; a parte dois abordará a globalização financeira, desde uma visão geral sobre o assunto até os seus efeitos no mundo e no Brasil; a parte três apresentará as interações dos mercados monetário e de câmbio; a parte quatro apresentará a Trindade Impossível; a parte cinco avaliará aspectos que afetam a política monetária brasileira, a partir de um estudo econométrico, que explica a taxa de juros do Brasil como função de alguns parâmetros endógenos e exógenos; e a parte seis destacará as principais conclusões sobre a influência da globalização financeira na determinação da taxa de juros do Brasil, especialmente nos últimos quinze anos da história brasileira. / Globalization approached individuals, businesses and governments economically around the world. In this way, financial investors take decisions searching for governments or companies which are willing to pay "more interests" for the financial capital invested. Thus, financial globalization and economic liberalization are closely related to the exchange rate and monetary policy. The essence of this relationship was developed in the 1960s by Mundell and Fleming as the "Trinity Impossible", that means to achieve only two out of three desirable goals of a nation: financial integration, exchange rate stability and monetary autonomy. In this context, the main goal of this study is to analyze the influence of financial globalization that affects Brazilian interest rates, observing the current context of financial globalization in the world and in Brazil; and the interactions between monetary and exchange markets. So, this study is very important because globalization has made the globe not just an astronomical figure, but a territory in which everybody is related, and there is an range of relationships unrealized every day. That will become apparent in this study. For that, there are five parts in this study. Part one will be an introduction of the theme; part two will deal with financial globalization, from an overview of the subject to its effects in the world and in Brazil; part three will present the interactions of monetary and exchange markets; part four will present the Trinity Impossible; part five will evaluate aspects that affect Brazilian monetary policy, by a econometric model, which explains Brazilian interest rates as a function of some endogenous and exogenous parameters; and part six will highlight the main findings on the influence of financial globalization that affects Brazilian interest rates, especially in the last fifteen years in Brazilian history.