Hanshan Deqing 憨山德清 (1546-1623), est l’un des « Quatre moines bouddhistes éminents » de la fin de dynastie Ming, en Chine qui avaient pris conscience de l’importance et de la nécessité d’une conciliation entre les trois enseignements chinois que sont le bouddhisme, le confucianisme et le taoïsme. Ses annotations du Zhuangzi, du Daode jing, de l’Invariable Milieu et de La Grande Étude demeurent très importantes pour l’étude des tentatives de syncrétisme des trois enseignements. Il fut en effet le premier moine à avoir rédigé autant de commentaires des classiques taoïstes et confucéens afin de montrer que de nombreuses idées de ces deux enseignements d’origine chinoise sont similaires à celles de la pensée bouddhiste. Il est aussi l’auteur d’une dissertation qui démontre la possibilité du rapprochement entre les trois enseignements, tout en maintenant la précellence du bouddhisme. En étudiant de près tous ses commentaires non-bouddhistes et sa dissertation à propos des trois enseignements, nous avons constaté que le moine avait transformé la pensée taoïste et la pensée confucéenne en des doctrines quasi bouddhistes, proches tantôt du Grand Véhicule, tantôt du Petit Véhicule, en fonction des passages examinés. Certains concepts bouddhistes sont très récurrents dans ses commentaires non-bouddhistes. Hanshan Deqing montre que les auteurs des classiques taoïstes et confucéens qu’il annote avaient déjà pressenti l’importance des concepts qui sont au cœur de la pensée bouddhiste et permettent d’atteindre l’illumination ou de conduire des pratiques sotériologiques. À travers ces commentaires, on décèle l’intention de Hanshan Deqing : porter à la connaissance des lettrés, des taoïstes, voire des adeptes bouddhistes eux-mêmes, les procédures permettant d’accéder à l’Éveil, pour ensuite aider d’autres êtres à sortir de leur égarement et de leur attachement au monde. / Hanshan Deqing 憨山德清 (1546-1623) is one of the “Four Eminent Buddhist monks” of the late Ming dynasty in China who realized the importance and the necessity of the reconciliation between the three Chinese philosophies: Buddhism, Confucianism and Taoism. His annotations of the Zhuangzi, of the Daode jing, of the Doctrine of the Mean, of the Great Learning are of seminal importance in the attempt to fusion the three philosophies. He was indeed the first monk to have written so many commentaries of the Taoist and the Confucian classics in order to show that numerous thoughts of these two philosophies originating from China are similar to the ones of Buddhism. He is also the writer of a dissertation that demonstrates the possibility of establishing bridges between the three philosophies, even if he considers Buddhism as superior. Studying closely all his non-Buddhist commentaries and his dissertation about the three philosophies, we noticed that the monk had transformed the Taoist thought and the Confucian thought nearly into Buddhist doctrines, sometimes close to the Mahāyāna, sometimes close to the Hīnayāna, depending on the examined passages. Some Buddhist concepts are very recurrent in his non-Buddhist commentaries. Hanshan Deaing points out that the writers of the Taoist and Confucian classics that he annotates had already sensed the importance of the concepts which are at the heart of the Buddhist mind and enable to reach the enlightenment or the realization of the soteriological practices.Through these commentaries, we can discover Hanshan Deqing’s intention: to make the lettered persons, the Taoists or even the Buddhist disciples themselves aware of the procedures allowing them to reach the Awakening and then to help others beings to be released from their blindness and their attachment to the world.

A presente tese visa estudar as potencialidades da noção de aprendizagem a partir das discussões filosóficas de Gilles Deleuze e as filosofias da diferença. Parte de uma interseção entre o filósofo e o escritor Marcel Proust, onde há a perspectiva de que aprender é resultado do encontro com os signos. Esse movimento traz consequências e problematizações importantes para as perspectivas modernas de aprendizagem como: a questão da linguagem e de como se entendem os signos em um caráter representativo e a formação dos sujeitos modernos que aprendem a partir da interpretação dos signos nas psicologias da educação. Partindo destas provocações, buscamos traçar uma análise conceitual do conceito de signo a partir de suas escolas teóricas mais reconhecidas assim como as de aprendizagem para as psicologias da educação. Para destacar as divergências de uma aprendizagem da diferença e estas abordagens modernas, traçamos uma trajetória conceitual do aprender a partir das filosofias da diferença e compomos imagens a partir de experiências na vida diária das práticas do magistério. Estas vivências são compostas em imagens que visam tratar de um aprender que se insinua nos estilhaçamentos das concepções objetivas, subjetivas e recognitivas da linguística estruturalista e das psicologias da educação. Assim, a aprendizagem pôde ser composta a partir de uma conexão não representacional enquanto foram recolhidas como criação. / This thesis aims to study to study the potentialities of the notion of learning from the philosophical discussions of Gilles Deleuze and the philosophies of difference. Part of an intersection between the philosopher and the writer Marcel Proust, where there is the perspective that learning is the result of the encounter with the signs. This movement brings important consequences and problematizations for modern learning perspectives such as: the question of language and how the signs are understood in a representative character and the formation of modern subjects who learn from the interpretation of signs in the psychologies of education. Starting from these provocations, we seek to draw a conceptual analysis of the concept of sign from its most recognized theoretical schools as well as those of learning for the psychologies of education. To highlight the divergences of a learning of difference and these modern approache, we draw a conceptual trajectory of learning from the philosophies of difference and compose images from experiences in the daily life of the practices of the teaching profession. These experiences are composed and interpreted together with images that aim to deal with a learning that is insinuated in the shattering of objective conceptions. These experiences are composed and interpreted together with images that aim to deal with a learning that is insinuated in the shattering of the objective, subjective and recognitive conceptions of structuralist linguistics and the psychologies of education. Thus, learning could be composed from a non-representational connection as it was collected as creation.

Previous family researchers have found that parents who share different demographic backgrounds construct unique parenting styles and beliefs. Although such studies contribute to understanding how parenthood is socially constructed, the information about how parents internalize cultural information and everyday experiences to raise children is missing in the extant literature. To fully comprehend the social construction of parenthood, the linkage between the mind and the behavior of parents within specific social structures needed to be studied. I thus conducted conjoint interviews with 24 Japanese couples and 24 American couples who were raising four-to-six year old daughters and sons to examine how culture and cognition produce parental philosophies and family relationships. By using cognitive sociology as a theoretical framework and grounded theory methods as a mode of analysis, I found that the parents’ construction of parenting beliefs and practices basically depended on how they thought about four analytically distinct relationships: (1) their relationship to their parents; (2) their relationship to their children; (3) their relationship to their marital partner; and (4) their relationship to other people in society. Although fathers and mothers in Japan and the United States talked in general about these four aspects, in the process of doing so they offered unique views on each aspect. Japanese parents tended to view their parents as role models, believe that children and parents teach and learn from each other, consider gender ideology to be the foundation of parental partnership, and rank understanding others' feelings as the most important skill for children. Thus, their parenting philosophies were manufactured through reciprocal relationships with other people. In contrast, American parents tended to want to become better parents than their own parents, prefer to influence and control their children’s lives, consider equality to be the foundation of their parental partnership, and encourage their children to become independent. Therefore, their parenting philosophies were manufactured through self motivation. Through the cross-national comparisons of parents’ cognitive processes, I also discuss: the levels of parental expectations and pressures; the issues around the gender relations within a family; and the roles of international parenting books in a globalizing world.

The purpose of this study is to investigate the effect of school leaders&rsquo / individual differences on educational and general ideologies in primary schools and kindergartens, in Mersin province, Turkey. The study aims to find out whether there are differences in educational and general ideologies in terms of school leaders&rsquo / gender, academic degree, and the number of in-service training that they have participated. Quantitative method and a causal-comparative research design were used in this study. All primary and kindergarten school principals were the target population of the study. Survey method was used and a questionnaire which composes of two sections / demographics and Educational Ideologies Inventory (EII) were applied in this study. The questionnaires were distributed to 456 school leaders and 265 of them responded the survey. Descriptive and inferential statistical analyses were made by SPSS version 15.0 program. The results of descriptive statistical analysis showed that school leaders have an inclination to liberalism in both educational and general ideologies. 35.2% of the school leaders had educational conservative ideologies (fundamentalism, intellectualism, and conservatism) and 64.8% of them had educational liberal ideologies (liberalism, liberationalism, and anarchism). In addition, 33.6% of the school leaders were general conservative and 66.4% were general liberal. Multivariate Analysis of Variances (MANOVA) was conducted to find out any difference in educational and general ideologies of school leaders in terms of gender academic degree and the number of in-service training that they have participated. The results showed that gender and the number of in-service training that school leaders have participated did not create a difference in school leaders&rsquo / educational and general ideologies. However, the results of this study revealed that academic degree of school leaders lead to a difference in educational ideologies of them. Consequently, the results of this study contribute to fill the gap in the literature concerning educational and general ideologies of school leaders in relation to gender, academic degree and the number of in-serving training that school leaders have participated.

Esta pesquisa trata do desenho e do desenhar com linhas no campo da Educação e das Artes na perspectiva das Filosofia da Diferença, e, pensa com a vida do Professor-artista, que é aquele que experimenta o desenhar tanto em sala de aula/vida professoral quanto em sua vida de artista/criador. Toma como problema questões que levam a pensar, como produzir vazamentos na representação do desenhar da figura humana para criar fazendo uso de técnicas de desenho. Por isso tem-se por objetivo criar com o desenhar, com a intenção de mostrar como fazer uso dos acontecimentos, acidentes, erros e catástrofes como potência para a criação. Desse modo, busca-se metodologicamente investir na experimentação criando/pensando com linhas, tanto na escrita quanto no desenhar. Fala-se em “com” por pensar/criar com as próprias linhas que são produzidas em processos de experimentação. Seja, com Linhas DeZenhantes, dando forma, volume, textura ao compor Figuras que tentam não se fixar em modelos ou representações idealizadas. Linhas essas usadas na criação de desenhos que não se tratam de figuras humanas, mas que podem sugerir imagens de partes do corpo humano. Seja, também, com Linhas de Escrita, ao produzir escritas poéticas juntamente com as Linhas DeZenhantes, levando em consideração que a escrita neste processo de experimentação também vem a ser desenho. Criar/Pensar/Experimentar nesta pesquisa se dá com a noção de intercessores de Gilles Deleuze, além de outros de seus textos, produzindo nos encontros com obras variadas de Francis Bacon, Giacometti e Van Gogh, algumas pranchas de Frank H. Netter, Sandra Corazza, Paola Zordan, entre outros. Com isso compõem-se desenhos nomeados nesta pesquisa como Figura corpo. Assim, com o próprio desenhar em contato com os materiais escolhidos para a produção dos desenhos, se compõe com estas diferentes linhas, num devir-tecelão. São tecidas Figuras corpo com o traçar de linhas diagramáticas, rotas nômades sobre territórios que ziguezagueiam entre paisagens ora familiares, ora desconhecidas, criando e vindo a criar com os percursos de desenhar-escrever/escrever-desenhar. / This research deals with the drawing and draw with lines in the field of Education and the Arts in view of the difference of philosophy, and thinks with the life of the teacher-artist who is one who experiences the draw both in the classroom / life professorial as in your life of artist / creator. It takes as problem issues that lead to think, how to produce leaks in the representation of the human figure drawing to create making use of drawing techniques. So has the objective to create with drawing, with the intention of showing how to make use of events, accidents, mistakes and disasters like power to create. Thus, they seek to invest in methodological experimentation creating / thinking with lines, both in writing and in drawing. There is talk of “with” to think / create with their own lines that are produced in experimental processes. Be with Drawing lines, forming, volume, texture when composing figures that do not hold in models or idealized representations. These lines used in the creation of drawings that are not human figures, but that may suggest parts of the human body images. Also, with writing lines, to produce poetic written together with drawing lines, taking into account that writing in this experimentation process also comes to design drawing. All of this, produce drawings named in this research as body figure. In addition the text of this research made of lines that are crossing, intertwine, are interwoven, missives lines, invented and / or dissertative. Create / Think / Try this search is with the notion of intercessors of Gilles Deleuze, and other of his texts, producing in meetings with various works of Francis Bacon, Giacometti and Van Gogh, some planks of Frank H. NeWtter, Sandra Corazza , Paola Zordan, among others. With that consist drawings named in this research as Figure body. So with the draw itself in contact with the materials chosen for the preparation of the drawings, it is made with these different lines, a becoming-weaver. Figures are woven body with trace of diagrammatic lines, nomadic routes on territories that zigzag between landscapes sometimes family, sometimes unknown, creating and been creating with the paths of drawing-write / write-draw.

A presente tese visa estudar as potencialidades da noção de aprendizagem a partir das discussões filosóficas de Gilles Deleuze e as filosofias da diferença. Parte de uma interseção entre o filósofo e o escritor Marcel Proust, onde há a perspectiva de que aprender é resultado do encontro com os signos. Esse movimento traz consequências e problematizações importantes para as perspectivas modernas de aprendizagem como: a questão da linguagem e de como se entendem os signos em um caráter representativo e a formação dos sujeitos modernos que aprendem a partir da interpretação dos signos nas psicologias da educação. Partindo destas provocações, buscamos traçar uma análise conceitual do conceito de signo a partir de suas escolas teóricas mais reconhecidas assim como as de aprendizagem para as psicologias da educação. Para destacar as divergências de uma aprendizagem da diferença e estas abordagens modernas, traçamos uma trajetória conceitual do aprender a partir das filosofias da diferença e compomos imagens a partir de experiências na vida diária das práticas do magistério. Estas vivências são compostas em imagens que visam tratar de um aprender que se insinua nos estilhaçamentos das concepções objetivas, subjetivas e recognitivas da linguística estruturalista e das psicologias da educação. Assim, a aprendizagem pôde ser composta a partir de uma conexão não representacional enquanto foram recolhidas como criação. / This thesis aims to study to study the potentialities of the notion of learning from the philosophical discussions of Gilles Deleuze and the philosophies of difference. Part of an intersection between the philosopher and the writer Marcel Proust, where there is the perspective that learning is the result of the encounter with the signs. This movement brings important consequences and problematizations for modern learning perspectives such as: the question of language and how the signs are understood in a representative character and the formation of modern subjects who learn from the interpretation of signs in the psychologies of education. Starting from these provocations, we seek to draw a conceptual analysis of the concept of sign from its most recognized theoretical schools as well as those of learning for the psychologies of education. To highlight the divergences of a learning of difference and these modern approache, we draw a conceptual trajectory of learning from the philosophies of difference and compose images from experiences in the daily life of the practices of the teaching profession. These experiences are composed and interpreted together with images that aim to deal with a learning that is insinuated in the shattering of objective conceptions. These experiences are composed and interpreted together with images that aim to deal with a learning that is insinuated in the shattering of the objective, subjective and recognitive conceptions of structuralist linguistics and the psychologies of education. Thus, learning could be composed from a non-representational connection as it was collected as creation.

Essa pesquisa se desenvolve no campo da Educação atravessada pela dança na perspectiva Pós-Estruturalista, com as filosofias da diferença de Gilles Deleuze e Michel Foucault. Com isso, trato de um movimento infinito que pode se dar entre a educação e criação de corpos para a constituição de si, como possibilidade de educar a si mesmo nos instantes de uma vida dançante. Tendo como problema: Como viver a constituição de diferentes intensidades corpóreas, em uma materialidade corporal, quando muito do que se aprende é para se tornar um corpo fixo, estável, docilizado para determinadas práticas, representações no pensamento? A partir disso se traçou o objetivo de compor o conceito “corpo a dançar”, para dar conta de questões que emergem entre a educação e criação de corpos, entre sujeitos e subjetivações, entre mensuráveis e imensuráveis, entre representações e acontecimentos... A escolha dos autores se deu por buscar em Michel Foucault, o corpo como superfície de inscrição dos acontecimentos, e também um corpo docilizado por diferentes práticas, para assim tratar de uma experiência de si. Com Gilles Deleuze, busco o acontecimento como resultante dos corpos e de suas ações, aquele que força a pensar nos encontros que se dão nos “entres” - criação. Os conceitos utilizados mais operantes são “Criação” e “Entre”, de Deleuze, ambos atravessados pelos conceitos: acontecimento, devir, pensar, imaginação, encontro, multiplicidade... Utilizei o que chamo de Método Coreográfico, que é desenvolvido no campo da dança, de modo singular por cada coreógrafo. Para isso coreografo intercessores que no encontro com o pensamento colocam este a pensar, constituindo um texto coreografia. Os intercessores são: 1) Ação dançante: “Não venha me assistir”; 2) A dança como possibilidade de pensar movimentos (texto criado para essa dissertação); 3) O conceito de experiência de si, de Foucault; 4) Os conceitos Criação e Acontecimento, de Deleuze; 5) A obra “Empirismo e Subjetividade: Ensaio sobre a natureza humana segundo Hume”, de Deleuze (com o “entre” e o “encontro”); 6) O conceito de Conceito e Plano de Imanência, da obra “O que é Filosofia”, de Deleuze e Félix Guatarri; 7) Corpo Serial, de Sanchotene; 8) A Educação como modo de docilização dos corpos e, também, como as possibilidades de criação, problematizando o corpo que se torna e o corpo que se vem a ser. Com isso é possível dizer que o “corpo a dançar” não é visível, palpável, quantificável, identificável, não se pode classificá-lo, representá-lo, aprendê-lo. O “corpo a dançar” não acaba com a educação de corpos, pois é nos próprios corpos educados que os encontros, o ato de pensar, o acontecimento, o movimento produzem vazamentos... Essas são algumas condições em que o “corpo a dançar” pode se dar como acontecimento. O que se pode afirmar é que ele se dá no “entre”, como condição para o vir a ser de muitos corpos, para a criação, para produzir diferença, para manter o movimento infinito, para colocar o pensamento a dançar, seja no campo da educação ou no campo da dança. Sendo um corpo de e, e, e, e... / This research develops in the field of Education traversed by dancing in Post-structuralist perspective, the difference with the philosophies of Gilles Deleuze and Michel Foucault. Thus, an infinite deal of movement that can occur between education and creation of bodies to constitute itself as a possibility to educate yourself in the moment of a dancing life. Having such problem: How to live the constitution of different bodily intensities in a bodily materiality, when much of what we learn is to become a stable, fixed body docile for certain practices, representations in thought? From there, outlined the purpose of composing the concept “body dancing”, to account for issues that emerge between education and creation of bodies between subjects and subjectivities, between measurable and immeasurable, between representations and events ... A choice was made by the authors seek to Michel Foucault, the body as a surface of inscription of events, and also a docile body by different practices, so as to deal with an experience of itself. Gilles Deleuze, seek the event as a result of the bodies and their actions, one that forces you to think in the meetings that take place in “between” - creation. The concepts used are more coherent, “Creation” and “Between”, Deleuze, both crossed by concepts: event, becoming, thinking, imagination, meeting, multitude ... I used what I call Choreographic Method, which is developed in the field of dance in a unique way by each choreographer. For this choreographer intercessors that the meeting with the thought put this thinking, constituting a choreography text. Intercessors are: 1) Action danceable “Do not come watch me”; 2) The ability to think like dance movements (text created for this dissertation); 3) The concept of experience itself, of Foucault; 4) Creation and The Happening, Deleuze’s concepts; 5) The work “Empiricism and Subjectivity: An Essay on human nature Hume”, Deleuze (to think the “between” and “meeting”); 6) The concept of Concept Plan and Immanence, the book “What is Philosophy” Deleuze and Félix Guattari; 7) Serial Corps of Sanchotene; 8) Education as a way of docile bodies and also the possibilities for creating, discussing the body and becomes the body that comes into being. With this it is possible to say that the “body dancing” is not visible, tangible, quantifiable, identifiable, one can not classify it, represent it, learn it. The “dancing body” does not end with education bodies, because it is in their own bodies educated that the meetings, the act of thinking, the event, the motion produce leaks ... These are some conditions in which the “body dancing “event as it can go. What can be said is that it gives the “between”, as a condition to become many bodies, to create, to produce difference, to keep the infinite movement, to put thought to dance, both in the field education or in the field of dance. As a body of e, e, e, e ...

Doctor of Philosophy / Curriculum and Instruction / F. Todd Goodson / Kay Ann Taylor / This qualitative case study examined how successful professors who were awarded the Coffman Chair for University Distinguished Teaching Scholars at Kansas State University describe their teaching experiences, philosophies, and best practices in undergraduate teaching and learning. Educators today are concerned about what are the best practices to educate new generation students to survive in a rapidly changing world. Additionally, because most research focus on best practices on the implementation or evaluation of a specific methodology, method, or strategy in one particular course or program, this research addressed the need to investigate the teaching experiences, philosophies, and best practices of outstanding award winner professors in different areas; to understand the challenges they face and the ways they handle undergraduate teaching and learning. This qualitative case study was informed by Critical Theory as the theoretical framework, grounded in Constructivism, because critical theory cares about social justice while abandoning obsolete, elitist and antidemocratic features of traditional concepts of education. Seven distinguished teaching scholars, who belong to Psychological Sciences, School of Integrated Studies, Political Sciences, Horticulture and Natural Resources, Modern Languages, English, and Physics departments, voluntarily participated in this study. Multiple methods were used to collect data including demographic questionnaires, semi-structured interviews (time line elicitation interviews, formal interviews, and photo elicitation interview), analysis of documents, and journaling. Seven themes emerged from my findings. The first theme identified the influential people and struggles encountered by professors when they were students. The second identified events that led professors in choosing their major, why they became teachers, and their teaching strengths and passions. The third identified the challenges they face when teaching undergraduate students and mentoring support received as professors. The fourth identified how participants described themselves as successful professors and the way they organize and balance their academic and personal life. The fifth identified specific educational theories the professors apply in their teaching, the insights of their teaching philosophies, and their thoughts about the importance of education. The sixth identified the way professors decide the curriculum to teach and the way they evaluate their students. Finally, the seventh theme identified the significant work they did as recipients of the Coffman Chair for University Distinguished Teaching Scholar, and their teaching best practices. Recommendations for practice and future research were also addressed. Thus, this study contributes to the understanding of teaching experiences, philosophies, and best practices of successful professors in undergraduate teaching and learning, based on evidence which is the personal experiences of the participants for the benefit of every person involved in education.

Nous examinons une question que l'avènement des nanotechnologies rend de plus en plus pressante pour la philosophie des sciences. Elle prend les allures d'une critique de cette dernière en se fondant sur quelques théories philosophiques, représentatives et suffisamment originales sur la science, développées par Thomas Kuhn, Imre Lakatos, Ian Hacking et Serge Robert. Les différents discours sur les nanos et plus précisément le concept de nanotechnologie se sont révélés, à tout le moins, polysémiques et décrivent parfois prématurément une activité qui n'existe pas encore. Ainsi, nous avons requalifié le concept de nanotechnologie en « nanotechnoscience ». Puis nous avons confronté les philosophies des sciences que nous avons retenues aux fins de les mettre à l'épreuve de ce qui apparaît comme un impensé de leurs philosophies, notamment la dimension technologique de la science souvent connue et reconnue, mais « sous-traitée » et reléguée au mieux au second plan. Nos recherches ont donc porté sur chacune des philosophies que nous avons annoncées, sur les nanotechnosciences elles-mêmes, la philosophie de la technologie, mais aussi sur celle naissante des technosciences et des nanotechnosciences sans oublier notre ouverture à des fins heuristiques sur la philosophie du langage d'Austin et la praxéologie de Denis Vernant. Dans cette étude, nous avons traité d'étymologie, d'histoire du préfixe nano et de définition. Puis, nous avons examiné attentivement les différentes philosophies des sciences par lesquelles il nous a paru pertinent d'examiner les nanotechnosciences émergentes afin de voir ce qui dans ces doctrines permettrait d'envisager une réflexion philosophique sur les nanos. Sachant que ces pensées privilégient la représentation sur l'intervention, nous nous sommes posés la question de la place de la technologie dans ces systèmes philosophiques avec l'idée que la technologie est une condition nécessaire quoique non suffisante de toute philosophie à prétention technoscientifique ou nanotechnoscientifique. C'est dans cette optique que nous avons sollicité la théorie des paradigmes, puis celle du falsificationnisme sophistiqué revu et corrigé par le correctionnisme de Robert avant de tenter l'interventionnisme de Hacking. Nous avons pu constater l'omniprésence de la technologie tout comme l'hétérogénéité de la place qui lui est accordée dans ces théories philosophiques. Ainsi de Kuhn à Hacking, la reconnaissance du rôle et de la place de la technologie va crescendo, au point de nous inviter à penser les nanotechnosciences en termes d'« actes de discours ». L'enchevêtrement ou l'entrelacement entre science et technologie nous a inspiré deux analogies : la première avec l'idée de « contexte de performance oral » de Mamoussé Diagne analogue elle-même à la seconde, la performativité introduite et initiée par les réflexions d'Austin sur le discours ordinaire. Notre investigation prend les allures d'une mise à l'épreuve de toutes ces philosophies à l'aune de la place qu'occupe la technologie dans leurs systèmes respectifs. Nous avons eu recours à l'analyse comparative des discours philosophiques sur la science ainsi que ce que nous avons appris sur les pratiques scientifiques, le tout complété par une approche lexicométrique basée sur le corpus des principaux ouvrages de Kuhn, Lakatos, Robert et Hacking. Notre démarche nous a amené à mettre en cause l'étymologie du préfixe nano trop hâtivement attribuée au grec alors qu'il serait plus à propos de la considérer comme latine, puis nous avons tenté d'établir l'idée que les « nanotechnologies » n'existent pas et que ce que l'on appelle bien souvent ainsi relève d'un abus de langage et d'une sorte d'anachronisme inversée. De cette critique nous avons tenté de tirer des leçons qui ont inspiré la requalification conceptuelle de l'activité qu'est censé désigner ce morphème en « nanotechnoscience » que nous avons redéfini en tenant compte de plusieurs facteurs déterminants. / This thesis focuses on the consideration of a question that the advent of what is called nanotechnology makes it increasingly urgent to philosophy in general and the philosophy of science in particular because of the inexistence of the “nanotechnology” stricto sensu, the lack of good definition and the default of something like a “nanophilosophy”. We critique the latter based on some philosophical, representative and sufficiently original theories of science, developed by Thomas Kuhn, Imre Lakatos, Ian Hacking and Serge Robert. Different discourses on nanos and more specifically the concept of nanotechnology proved, at least, polysemous and sometimes describe an activity which in the strict sense does not exist prematurely. Thus, we have reclassified the concept of nanotechnology "nanotechnoscience" and proposed a more rigorous definition emphasizing the hybrid nature of this activity, both theoretical and practical, scientific and technological. Then we compared the philosophies of science that we have selected to make them confront what appears to be an unthought of their philosophies, including the technological dimension of science often known and recognized, but "outsourced" and relegated to better secondary. Our research has therefore focused on each of the philosophies that we announced on the nanotechnosciences themselves, philosophy of technology, but also on emerging technosciences and nanotechnoscience not forgetting our opening for heuristic purposes on the philosophy of language of Austin and praxeology of Denis Vernant. Then, we carefully examined the different philosophies of science which seemed appropriate to consider the emerging nanotechnosciences so as to see what in these doctrines would help envisaging a philosophical reflection on the Nano. Knowing that these thoughts favor representing rather than intervening, we questioned the role of technology in these philosophical systems with the idea that technology is a necessary though not sufficient condition for any claim of technoscientific or nanotechnoscientific philosophy. It is in this context that we solicited the paradigms theory, then the sophisticated falsificationism reviewed and corrected by Robert's correctionism before attempting interventionism Hacking's interventionism. During this exercise we have seen the pervasiveness of technology as well as the heterogeneity of the place it is granted in these philosophical theories. The entanglement or intertwining between science and technology inspired us two analogies: the first with the idea of "context of oral performance" by Mamoussé Diagne, analogous itself to the second, performativity introduced and initiated by Austin's reflections on ordinary language. Our investigation takes on the appearance of a testing of all these philosophies in terms of the place of technology in their respective systems. To achieve this, we resorted to the comparative analysis of philosophical discourse on science and what we have learned about scientific practices, complemented by a lexicometric approach based on the corpus of the principal works published from Kuhn, Lakatos, Robert and Hacking. From our critique we have tried to draw lessons that inspired the conceptual requalification of the activity that this morpheme is intended to mean into "nanotechnoscience" which we have redefined. This established at the end of this analysis, we could say that neither the philosophy of Kuhn or Lakatos, nor that of Robert leave enough space for technology to position itself as philosophies of technosciences. The one which seems the most appropriate is the interventionism defended by Hacking, but which Gilbert Hottois criticized for not having taken the step that would have led to a philosophy of authentic technosciences. It was then that tracks to Bacon and Peirce are suggested respectively by Hacking and Schmidt and Nordmann.

A presente tese visa estudar as potencialidades da noção de aprendizagem a partir das discussões filosóficas de Gilles Deleuze e as filosofias da diferença. Parte de uma interseção entre o filósofo e o escritor Marcel Proust, onde há a perspectiva de que aprender é resultado do encontro com os signos. Esse movimento traz consequências e problematizações importantes para as perspectivas modernas de aprendizagem como: a questão da linguagem e de como se entendem os signos em um caráter representativo e a formação dos sujeitos modernos que aprendem a partir da interpretação dos signos nas psicologias da educação. Partindo destas provocações, buscamos traçar uma análise conceitual do conceito de signo a partir de suas escolas teóricas mais reconhecidas assim como as de aprendizagem para as psicologias da educação. Para destacar as divergências de uma aprendizagem da diferença e estas abordagens modernas, traçamos uma trajetória conceitual do aprender a partir das filosofias da diferença e compomos imagens a partir de experiências na vida diária das práticas do magistério. Estas vivências são compostas em imagens que visam tratar de um aprender que se insinua nos estilhaçamentos das concepções objetivas, subjetivas e recognitivas da linguística estruturalista e das psicologias da educação. Assim, a aprendizagem pôde ser composta a partir de uma conexão não representacional enquanto foram recolhidas como criação. / This thesis aims to study to study the potentialities of the notion of learning from the philosophical discussions of Gilles Deleuze and the philosophies of difference. Part of an intersection between the philosopher and the writer Marcel Proust, where there is the perspective that learning is the result of the encounter with the signs. This movement brings important consequences and problematizations for modern learning perspectives such as: the question of language and how the signs are understood in a representative character and the formation of modern subjects who learn from the interpretation of signs in the psychologies of education. Starting from these provocations, we seek to draw a conceptual analysis of the concept of sign from its most recognized theoretical schools as well as those of learning for the psychologies of education. To highlight the divergences of a learning of difference and these modern approache, we draw a conceptual trajectory of learning from the philosophies of difference and compose images from experiences in the daily life of the practices of the teaching profession. These experiences are composed and interpreted together with images that aim to deal with a learning that is insinuated in the shattering of objective conceptions. These experiences are composed and interpreted together with images that aim to deal with a learning that is insinuated in the shattering of the objective, subjective and recognitive conceptions of structuralist linguistics and the psychologies of education. Thus, learning could be composed from a non-representational connection as it was collected as creation.