La Conférence du Désarmement en tant que « forum unique de négociation multilatéral sur le désarmement » subit une impasse de plus de 15 ans. Elle demeure sans aucun résultat après la dernière négociation du TICE qui s’est terminé en 1996. C’est la raison pour laquelle, tout d’abord nous essayons d’analyser les cadres de négociation et les contenus des traités dans le domaine du désarmement et de la non-prolifération en présentant en deux titres, pour analyser la formation de la normativité et des accords dans ce domaine. En effet, cette thèse couvre tous les types d’armes et ses traités pour la limitation ou l’interdiction de l’arme de destruction massive, y compris les armes nucléaires, biologiques et chimiques, et conventionnelles. La portée de ces instruments varie aussi à partir de traités comme le TNP jusqu’au soft law comme le programme d’action pour les armes légères et de petit calibre. En ce qui concerne la formation de la normativité, le dernier titre essaye d’analyser aussi l’aspect juridique de la négociation et le mécanisme pour renforcer le respect du traité. Ce sont les éléments essentiels pour la naissance de la normativité primordiale des accords en tant que documents juridiquement contraignants, et leur validité. Nous essayons aussi l’analyse du soft law et de la jurisprudence de la Cour internationale de Justice comme source de normativité dans l’ensemble de normes autour du désarmement et de la non-prolifération. C’est ainsi que cette thèse va essayer l’étude minutieuse des problèmes autour de la formation et de la normativité des accords multilatéraux dans le domaine du désarmement et de la non-prolifération. / The Conference on Disarmament as “the single multilateral forum of negotiation on disarmament” suffers from more than 15 years’ stalemate. Its annual session ends without any result every year after the last negotiation of the CTBT until 1996. That is the reason why this doctoral dissertation tries to analyze the framework of negotiation first of all and then the content of the treaties in the field of disarmament and non-proliferation. It also tries to analyze for the normativity of the various instruments in this field. In fact, this dissertation covers every type of weapons and the treaties for their limitation and prohibition starting for weapons of mass destruction to conventional weapons. The coverage of the instruments also varies from the treaties such as NPT to the soft law like the program of action for small arms and light weapons. As for the formation of the normativity, the last part tries to analyze the legal aspect of the negotiation and the mechanism to strengthen the compliance of the treaty. They are the essential elements for the primordial normativity of the treaties as legally binding documents and their validity. The analysis also covers the soft law and legal cases sentenced by the International Court of Justice as a source of normativity in the holistic approach so as to clarify the norms related to disarmament and non-proliferation. In this way this doctoral dissertation tries the in depth study of the process for the formation and the normativity of the multilateral treaties in the field of disarmament and the non-proliferation.

The aim of the study has been to examine women's participation in the reproduction of the system of heteronormative expectations of femininity and masculinity through narrative method, analyze books within the erotic women’s literature, as well as interviews with females. The study's focus was on the presentation and representations of the femininity(s) and masculinity(s). Through the questions , How represents heteronormative femininity(s) and masculinity(s) in the erotic women´s litterateur? How portray women, their views on femininity(s) and masculinity(s)? The study were linked with the radical feminist theory regarding the male patriarchate's role as a hegemony in society, as well as one of queer theory's definitions of the gender and heteronormativity. The study also included elements of feminist research on popular culture. On the basis of my purpose and the research question I have come to the conclusion that women are involved in the reproduction of the system of heteronormative expectations of femininity and masculinity. But the study also shows a shifting duality of " ideal woman" and "ideal man". / Studiens syfte har varit att undersöka kvinnors delaktighet i reproduktion av heteronormativa förväntningar på kvinnlighet och manlighet genom narrativmetod, analysera böcker inom erotisk kvinnolitteratur samt intervjuer med kvinnor. Studiens fokus handlade om samtidens framställande samt representationer av femininitet(er) och maskulinitet(er). Genom frågeställningarna, Hur framställs heteronormativ femininitet(er) och maskulinitet(er) i erotisk kvinnolitteratur? Hur framställer kvinnor sin syn på femininitet(er) och maskulinitet(er)? Studien kopplades samman med radikal feministisk teori rörande det manliga patriarkatets roll som hegemoni i samhället samt queerteorins definitioner av genus och heteronormativitet. Studien innefattade också inslag av feministisk forskning rörande populärkulturen. Utifrån mitt syfte samt frågeställning har jag kommit fram till att kvinnor är delaktiga i reproduktionen av heteronormativa förväntningar på kvinnlighet och manlighet. Men studien visar också på en skiftande dubbelhet rörande "idealkvinnan" och "idealmannen".

A filosofia moral de David Hume é interpretada, predominantemente, como representante de um ceticismo normativo ou de uma moralidade psicologizada. Tais interpretações privilegiam um determinado hábito de leitura dos textos humeanos, influenciadas pelas denominadas "teorias da razão prática", afirmando que seu sistema filosófico não contempla a estrutura de racionalidade necessária para a fundamentação da normatividade da moralidade. De forma contrária, a presente investigação sustenta que a filosofia moral humeana permite uma interpretação normativa através do exame da "dinâmica dos sentimentos" presentes na natureza humana. A normatividade da moral é estabelecida, de acordo com o filósofo escocês, a partir do conteúdo valorativo dos sentimentos naturais de "dor" e "prazer" que "sentimos" de forma imediata. No entanto, isso não implica que sua filosofia moral possa ser reduzida a um puro hedonismo, subjetivismo ou relativismo moral. Defendemos que a sensibilidade moral, segundo Hume, providencia a discriminação das ações humanas com conteúdo valorativo através da comunicação dos sentimentos (simpatia) avaliados de um ponto de vista imparcial (espectador judicioso). Essa "dinâmica dos sentimentos" é o que denominamos de normatividade como reflexividade, ou seja, a sucessiva reflexividade produz um resultado normativo. Nossa tese conclui que, na visão do filósofo escocês, o problema da normatividade da moralidade pode ser respondido a partir das seguintes perspectivas: do conteúdo valorativo de sentimentos naturais, não de valores impostos por uma razão prática; da comunicação de sentimentos entre os agentes, não da deliberação solipsista do agente moral; do ponto de vista imparcial de um espectador judicioso, não dos interesses dos agentes envolvidos; da dinâmica de sentimentos com uma sucessiva reflexividade, não da reflexão de uma "pura razão". / David Hume's moral philosophy is mainly understood as a representative of a normative scepticism and also as a psychologised morality. Such conceptions privilege a reading habit of humeans texts influenced by the so called "theories of the practical reason'" stating that his philosophical system does not contemplate the rationality structure necessary for the grounds of normativity of morality. As opposed to this, the present investigation supports the idea that humean moral philosophy allows a normative interpretation by examining "dynamic of feelings" present in human nature. The normativity of moral is established, according to the Scottish philosopher, from the evaluative contents of natural feelings of "pain" and "pleasure" in which, we immediately "feel". However, that does not mean that his moral philosophy can be reduced to pure hedonism, subjectivism or moral relativism. We support the idea that moral sensibility, according to Hume, provides discrimination of worthy human actions through communication of the feelings (sympathy) evaluative from an impartial point of view (judicious spectator). Such "dynamic of feelings" is what we call normativity as reflexivity, in other words, successful reflexivity producing normative outcome. Our thesis concludes that according to the Scottish philosopher's view, the normativity of morality question can be answered from the following perspectives: from natural feelings' worth rather than from the worth imposed by practical reason; from communication of feelings between agents, rather than from the solipsist deliberation of moral agent; from the impartial point of view of a judicious spectator, rather than from the interests of the involved agents; from the dynamic of feelings with successive reflexivity, rather than from the reflexion of a "pure reason".

A filosofia moral de David Hume é interpretada, predominantemente, como representante de um ceticismo normativo ou de uma moralidade psicologizada. Tais interpretações privilegiam um determinado hábito de leitura dos textos humeanos, influenciadas pelas denominadas "teorias da razão prática", afirmando que seu sistema filosófico não contempla a estrutura de racionalidade necessária para a fundamentação da normatividade da moralidade. De forma contrária, a presente investigação sustenta que a filosofia moral humeana permite uma interpretação normativa através do exame da "dinâmica dos sentimentos" presentes na natureza humana. A normatividade da moral é estabelecida, de acordo com o filósofo escocês, a partir do conteúdo valorativo dos sentimentos naturais de "dor" e "prazer" que "sentimos" de forma imediata. No entanto, isso não implica que sua filosofia moral possa ser reduzida a um puro hedonismo, subjetivismo ou relativismo moral. Defendemos que a sensibilidade moral, segundo Hume, providencia a discriminação das ações humanas com conteúdo valorativo através da comunicação dos sentimentos (simpatia) avaliados de um ponto de vista imparcial (espectador judicioso). Essa "dinâmica dos sentimentos" é o que denominamos de normatividade como reflexividade, ou seja, a sucessiva reflexividade produz um resultado normativo. Nossa tese conclui que, na visão do filósofo escocês, o problema da normatividade da moralidade pode ser respondido a partir das seguintes perspectivas: do conteúdo valorativo de sentimentos naturais, não de valores impostos por uma razão prática; da comunicação de sentimentos entre os agentes, não da deliberação solipsista do agente moral; do ponto de vista imparcial de um espectador judicioso, não dos interesses dos agentes envolvidos; da dinâmica de sentimentos com uma sucessiva reflexividade, não da reflexão de uma "pura razão". / David Hume's moral philosophy is mainly understood as a representative of a normative scepticism and also as a psychologised morality. Such conceptions privilege a reading habit of humeans texts influenced by the so called "theories of the practical reason'" stating that his philosophical system does not contemplate the rationality structure necessary for the grounds of normativity of morality. As opposed to this, the present investigation supports the idea that humean moral philosophy allows a normative interpretation by examining "dynamic of feelings" present in human nature. The normativity of moral is established, according to the Scottish philosopher, from the evaluative contents of natural feelings of "pain" and "pleasure" in which, we immediately "feel". However, that does not mean that his moral philosophy can be reduced to pure hedonism, subjectivism or moral relativism. We support the idea that moral sensibility, according to Hume, provides discrimination of worthy human actions through communication of the feelings (sympathy) evaluative from an impartial point of view (judicious spectator). Such "dynamic of feelings" is what we call normativity as reflexivity, in other words, successful reflexivity producing normative outcome. Our thesis concludes that according to the Scottish philosopher's view, the normativity of morality question can be answered from the following perspectives: from natural feelings' worth rather than from the worth imposed by practical reason; from communication of feelings between agents, rather than from the solipsist deliberation of moral agent; from the impartial point of view of a judicious spectator, rather than from the interests of the involved agents; from the dynamic of feelings with successive reflexivity, rather than from the reflexion of a "pure reason".

[pt] Este trabalho de pesquisa se dedica a investigar a realidade material da loucura através da escuta dos corpos inseridos no espaço de atendimento, Casa Verde, localizada na cidade do Rio de Janeiro. A partir de uma percepção particular sobre o que se entende por espaço e trazendo o conceito de materialidade, objetiva observar o que vem se configurando no âmbito do atendimento à saúde mental desde a ocorrência do Movimento Antimanicomial, atentando-se não somente para oque se configurou espacialmente, mas principalmente exercendo um olhar sobreoenquadramento da loucura no corpus social. Recorrendo à metodologiafenomenológica e à criativa, desafiou-se a reunir em sua estrutura, narrativa e atividade tanto a teoria quanto a prática de seu posicionamento de abertura para os limites e tensionamentos que emergiram no contato com o campo. Tomando como base principalmente os trabalhos de Michel Foucault, Roland Barthes e Judith Butler, realiza um esforço para propor novas formas de questionamento acerca das condições e operações que reconhecem e validam modos de vida na contemporaneidade, para assim incitar mobilizações em seus dispositivos normativos. / [en] This research is dedicated to the listening of bodies belonging to the material reality of Madness found in the space of mental health attendance, Casa Verde, in the city of Rio de Janeiro. From a particular perception about what we understand as space and bringing the concept of materiality, aims to observe what has been developing in the scope of mental health attendance since the occurrence of the Anti-asylum Movement, regarding not only what has been spatially constructed, but mostly gazing how Madness has been socially framed since then. Drawing upon phenomenological and creative methodologies, this work challenges itself in order to gather in its own structure, narrative and activity the theory and practice of its openness to limits and tensions that emerged during contact with the field. Michel Foucault s, Roland Barthes, and Judith Butler s works were the primary theoretical ground used to propose new ways of questioning the conditions and operations that recognize and validate contemporary ways of living, in order to rouse mobilizations in its normative devices.

O debate sobre redistribuição e reconhecimento tem como principais referências os trabalhos de Nancy Fraser e Axel Honneth, bem como o livro Redistribuição ou Reconhecimento? Uma controvérsia político-filosófica, obra que reúne contribuições de ambos. Cada um destes autores atribui, contudo, um diferente significado a esses dois conceitos que são também mobilizados por eles de modos distintos. Com o objetivo de explorar esse debate no interior e a partir da controvérsia Fraser-Honneth, abordaremos a compreensão que os dois possuem sobre as relações entre redistribuição e reconhecimento, em seus diferentes níveis de análise. Tomando como fio condutor a pergunta acerca da possibilidade de que o conjunto de injustiças existentes seja compreendido a partir do conceito de reconhecimento, ou acerca da necessidade de recorrer para isso ao par conceitual redistribuição e reconhecimento, pretendemos mostrar que por mais importantes que sejam as questões relativas à base normativa de suas teorias, à importância e ao caráter que atribuem aos conflitos sociais a disputa entre o monismo proposto por Honneth e o dualismo defendido por Fraser tem em seu centro questões sobre teoria social, por meio das quais procuram compreender as relações entre a economia e a cultura e apresentar teorias do poder aptas a diagnosticar as injustiças ou patologias sociais existentes. Injustiças que, segundo eles, precisam ser analisadas também no interior das interações sociais, que estariam perpassadas por relações de poder. / The debate about redistribution and recognition has as its central theoretical references, Nancy Frasers and Axel Honneths work and, mainly, the book Redistribution or Recognition? A political-philosophical exchange, a work that gathers contributions from both of them. Each of these authors ascribes, though, a different meaning to those two concepts that are, besides, mobilised by them in distinguished ways. With the aim to explore this debate within and from Fraser-Honneth controversy, we seek to discuss the comprehension that both authors sustain regarding the relations between redistribution and recognition, in its different levels of analysis. Establishing as our guiding line the question concerning the possibility that the set of existing injustices be comprehended only through the concept of recognition, or if to do so is necessary to call upon the conceptual par redistribution and recognition, we aim to pinpoint that although questions regarding the normative basis of their theories and the importance or character they assign to the social conflicts might be of fundamental importance the dispute between the monism endorsed by Honneth and the dualism advocated by Fraser has its center the different social theories developed by those authors, through which they seek to understand the relations between culture and economy and to bring foreword theories of power that can diagnose the existent social pathologies or injustices. Injustices that, according to them, need to be properly analysed within social interactions, also pervaded by power relations.

A filosofia moral de David Hume é interpretada, predominantemente, como representante de um ceticismo normativo ou de uma moralidade psicologizada. Tais interpretações privilegiam um determinado hábito de leitura dos textos humeanos, influenciadas pelas denominadas "teorias da razão prática", afirmando que seu sistema filosófico não contempla a estrutura de racionalidade necessária para a fundamentação da normatividade da moralidade. De forma contrária, a presente investigação sustenta que a filosofia moral humeana permite uma interpretação normativa através do exame da "dinâmica dos sentimentos" presentes na natureza humana. A normatividade da moral é estabelecida, de acordo com o filósofo escocês, a partir do conteúdo valorativo dos sentimentos naturais de "dor" e "prazer" que "sentimos" de forma imediata. No entanto, isso não implica que sua filosofia moral possa ser reduzida a um puro hedonismo, subjetivismo ou relativismo moral. Defendemos que a sensibilidade moral, segundo Hume, providencia a discriminação das ações humanas com conteúdo valorativo através da comunicação dos sentimentos (simpatia) avaliados de um ponto de vista imparcial (espectador judicioso). Essa "dinâmica dos sentimentos" é o que denominamos de normatividade como reflexividade, ou seja, a sucessiva reflexividade produz um resultado normativo. Nossa tese conclui que, na visão do filósofo escocês, o problema da normatividade da moralidade pode ser respondido a partir das seguintes perspectivas: do conteúdo valorativo de sentimentos naturais, não de valores impostos por uma razão prática; da comunicação de sentimentos entre os agentes, não da deliberação solipsista do agente moral; do ponto de vista imparcial de um espectador judicioso, não dos interesses dos agentes envolvidos; da dinâmica de sentimentos com uma sucessiva reflexividade, não da reflexão de uma "pura razão". / David Hume's moral philosophy is mainly understood as a representative of a normative scepticism and also as a psychologised morality. Such conceptions privilege a reading habit of humeans texts influenced by the so called "theories of the practical reason'" stating that his philosophical system does not contemplate the rationality structure necessary for the grounds of normativity of morality. As opposed to this, the present investigation supports the idea that humean moral philosophy allows a normative interpretation by examining "dynamic of feelings" present in human nature. The normativity of moral is established, according to the Scottish philosopher, from the evaluative contents of natural feelings of "pain" and "pleasure" in which, we immediately "feel". However, that does not mean that his moral philosophy can be reduced to pure hedonism, subjectivism or moral relativism. We support the idea that moral sensibility, according to Hume, provides discrimination of worthy human actions through communication of the feelings (sympathy) evaluative from an impartial point of view (judicious spectator). Such "dynamic of feelings" is what we call normativity as reflexivity, in other words, successful reflexivity producing normative outcome. Our thesis concludes that according to the Scottish philosopher's view, the normativity of morality question can be answered from the following perspectives: from natural feelings' worth rather than from the worth imposed by practical reason; from communication of feelings between agents, rather than from the solipsist deliberation of moral agent; from the impartial point of view of a judicious spectator, rather than from the interests of the involved agents; from the dynamic of feelings with successive reflexivity, rather than from the reflexion of a "pure reason".

The main subject of this essay is the problem of the relationship between sensation and perceptual beliefs in terms of their justification. Wilfrid Sellars and his Empiricism & The Philosophie of Mind are central for this essay. Sellars criticizes the theory of fundamentalism and sense data theory by pointing to the Myth of the Given. The perceptual beliefs could not be basic and self-justifying. Such a hierarchical structure is implausible, because we need a lot of other concepts for understanding and forming the perceptual beliefs. The justification has to be placed in the space of reason, when we are able to be responsible for our beliefs, to give reason, to understand the objections and react to them. This debate is not examined only in terms of an isolated, static subject. On the contrary, this subject is embedded to a dynamic social structure. Sellars' position contains three main elements: normativity, intersubjektivity and holism. All these elements will be more closely examined and placed in a broader context. Finally, I will present a critical view on Sellars' position on the basis of three questions: 1, to what extent is plausible the prior character of "It is" talk to "It looks" talk 2, to what extent can we talk about the non - inferential beliefs 3, to what extent is Sellars'...

This thesis examines the symbiotic relationship between the meanings of tattoos and social norms through a comparative analysis of three distinct periods in twentieth-century American history. I use extensive archival material and an interdisciplinary approach to explain how the meanings of body ink shifted and to identify factors that influenced the public’s perceptions of tattoos as deviant or acceptable. In the 1920s and 1930s, tattooing practices among favored social groups, specifically military personnel, middle- and upper-class white men and women, and circus performers, generally received more positive reactions than those among lower-class and criminal subcultures. In the 1950s and 1960s, body ink became practiced primarily by marginalized individuals, such as criminals, bikers, and sex workers, and the general public’s understandings of tattoos as indicators of deviance and dangerous immorality strengthened. The new clientele and practitioners of the 1970s and 1980s mainly came from a high socio-economic status and reframed their tattooing practices as artistic expressions of individuality. I argue that, although body ink aesthetic by and large supported American values of patriotism, heteronormativity, and racial advantage, tattooing practices among ‘respectable’ groups were more accepted than those by ‘deviant’ subcultures. My research shows that the fluctuations between public rejection and appreciation of tattoos in these periods rested principally on the appearance and function of the inked design and on the position of the tattooed body in the social hierarchy. This thesis demonstrates that tattooing practices created and perpetuated but also destabilized and influenced gender-, race-, and class-based American ideals, and my research exposes the nuanced connections of body ink with deviance and normativity, the malleability of social conventions, and a complex web of power relations constantly in flux. / Graduate / 2018-08-23

The purpose of this thesis is to critically examine how W.V. Quine, Michael A. Bishop and J.D. Trout confront the normativity objection against naturalized epistemology. In Chapter One, normativity in epistemology is introduced, followed by a brief look over Quine’s grievances against the traditional approach to epistemology. Quine rejects traditional epistemology and assimilates epistemology with science. The second chapter assesses how Quine naturalizes epistemology, and the third chapter evaluates his engineering response against the normativity objection. Bishop and Trout’s theory, founded upon the Aristotelian Principle, concentrates on reasoning and epistemic excellence instead of belief justification. Strategic Reliabilism’s attempt to dissolve the naturalistic challenge and resolve the normativity objection is inspected in Chapter Four. The final chapter, succinctly, summarizes its preceding chapters and ends by suggesting a closer exploration of the link between epistemology and cognitive sciences, to better understand the underlying mechanics of the objections that face naturalized epistemology. / Graduate / 0422 / 0621 / soushi@gmail.com