Freedom is a fundamental concept for anarchism; but what does that mean, exactly? What sort of freedom do anarchists seek, and how do they hope to realise this freedom? Starting with the premise that such questions, though vital to the anarchist project, have mostly been ignored, this thesis argues that the basic libertarian impulse of anarchism is in need of a critical analysis. Such an analysis, however, highlights a number of problems with the anarchist demand for a world without domination, so anarchist understandings of ethics, and of power, are explored in search for answers. However, anarchist approaches to ethics and power prove to be equally problematic, and serious doubts are raised about the potential for anarchism to provide a world where freedom is absolute, and, conversely, where all forms of coercion are rejected. One possible response to this is to be found in the contemporary support for consensus-decision making, which many anarchists argue has the potential to resolve conflict; however, it is argued that far from offering a response to the concerns raised in previous chapters, the possibilities of consensus must be seen to be greatly reduced, once such concerns are properly taken into account. Unable to live up to its libertarian promises, anarchism may appear to have reached a dead-end. However, the thesis concludes by arguing that anarchism s prefigurative approach to politics, as well as its sustained critique of hierarchy, offer both radical and realisable possibilities for creating a world of much greater equality and freedom even if such freedom can never be absolute. In accepting the limits of anarchism, its possibilities can be seen more clearly.

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El propósito de este artículo es analizar cómo los activistas del movimiento español de protesta 15M conceptualizan las prácticas organizativas en relación con los objetivos del movimiento. Ubicamos el concepto ¿organización parcial¿ en el contexto de la política de prefiguración. Empíricamente, el trabajo se basa en la investigación de campo realizada en España durante tres años (2014-2016), que incluyó 36 entrevistas cualitativas y observaciones participantes. Los hallazgos indican que los activistas consideran, de un lado, a las prácticas organizacionales como medios cruciales para lograr el cambio social y, de otro lado, a las organizaciones como organizaciones parciales, específicamente, para lograr una membresía abierta y estructuras no jerárquicas. Al hacer esto para implementar las metas del movimiento de manera prefigurativa en sus prácticas organizativas diarias, son ampliamente aceptados los límites y restricciones de las prácticas de auto-organización. Al contribuir a una comprensión más profunda de la filosofía subyacente de organizaciones de movimientos sociales, este artículo debería ser útil para activistas y académicos del movimiento social.

This thesis argues that contemporary climate justice actions can present a case for how social movements and activists engage as norm entrepreneurs with global politics. Following a case-based approach (McKee, 2003) and combining perspectives of political science with anthropology, theoretical concepts of everyday utopias (Cooper, 2014) and prefiguration (Maeckelbergh, 2011b; 2014) are applied to the case of a village occupation in Germany against a lignite coal mine expansion. It presents a relevant case for global politics as the local protest is transnationally networking with other protest and activist groups. In creating an alternative social and political system in their everyday life, the activists challenge norms of democratic participation, decision-making and beyond. By using prefiguration as a strategic tool, the protest proliferates change beyond the occupation. Through social and public media, the activists participate in the public debate, sharing their narrative and demands, thereby aiming to affect the public discourse and create change.

Despite early playgrounds and parks being important for how play came to be spatially structured within the city, play as a subject has largely been neglected within urban planning research. One aim of this thesis is to investigate how play has been conceptualised within planning to draw lessons for planners. A second aim is to find strategies that challenge unjust hierarchies by combining perspectives on play and planning. Starting from three questions, I perform a discourse analysis on written documents situated in the planning system of Stockholm, Sweden to describe and compare between the time periods: 1970-1980 and 2010-2024. I further use critical theories of space, play, and planning to ask how we might challenge current conceptualisations of play within planning, and to investigate the potential towards an egalitarian planning by learning from play theory. The results show a current conceptualisation of play focused on children, external benefits, and a depoliticisation of pleasure. For planners it is therefore important to engage with play ethically to not control individual playing frames. I conclude that the emergent qualities in play may be a way to centre planning as an institution of explorative social change which contrast the instrumental purpose of planning today.

This thesis introduces an obscure storytelling device, The Unsung Hero character, as one way of examining how movies function as stories. This character is often overlooked, as it frequently cloaks its idiosyncrasies, thus it lacks any apparent signs of internal conflict. This analysis foregrounds the character’s overall functionality, found only in rare instances and typically in the story of a movie. With effective implementation in a story, as a functional harbinger device, brief appearances of The Unsung Hero character demonstrate flashpoints or disclosures of a forthcoming misfortune in the story. This movie analysis shows how The Unsung Hero character functions effectively as a harbinger device in stories.

Cette thèse s’inscrit dans le champ de recherche sur les organisations alternatives, et met en lumière l’intérêt de mobiliser une approche féministe pour mieux comprendre ces organisations. Je propose d’étudier un processus central pour les organisations féministes : l’empowerment. L’objectif de ma thèse est tout à la fois de voir en quoi cela permet de comprendre l’organizing féministe et alternatif, et par là-même de penser l’organizing à partir de ses marges.Pour cela, j’ai conduit une ethnographie féministe au sein d’une association féministe, pendant deux ans. Le récit ethnographique que j’élabore décrit trois dimensions de l’empowerment tel qu’il se déploie dans l’association : la conscientisation, la mobilisation et la transformation sociale. Cela me permet de définir l’empowerment comme une praxis collective, dissonante et préfigurative, qui construit performativement l’organisation comme féministe. Je suggère de penser l’empowerment comme un processus d’organizing alternatif, ce qui permet d’incarner et de politiser une ontologie du devenir pour la théorie des organisations. / This thesis is part of a conversation on alternative organizations, and underlines the potential of a feminist approach to understand these organizations. I offer to study a core process of feminist organizations :empowerment. The objective is both to explore how this sheds a new light on feminist and alternative organizing, and to rethink organizing from its margins.To do so, I have conducted a two-years feminist ethnography within a feminist collective. The ethnographic tale describes three dimensions of empowerment as it is practiced within the collective: conscientization, mobilization and social transformation. It entails a definition of empowerment as a collective, dissonant andprefigurative praxis, which performativelyconstructs the organization as feminist. I suggest to think of empowerment as an alternative organizing process, which incarnatesand politicizes an ontology of becoming fororganizations.

Essa tese realiza, em um primeiro momento, uma investigação sobre a vinculação e o diálogo que pensamento de Paul Ricoeur estabelece com outras tendências filosóficas, em especial aquelas formuladas por Wilhelm Dilthey, Martin Heidegger e Hans-Georg Gadamaer e com a fenomenologia de Edmund Husserl, com ênfase em seu método fenomenológico. Nesse momento, também apresenta o diálogo que Paul Ricoeur mantém com a filosofia reflexiva de Nabert e as críticas que faz às chamadas filosofias do sujeito, em especial ao Cogito cartesiano. Apresenta dessa forma, os principais conceitos da filosofia hermenêutica, desde Friedrich Shcleiermacher, seu principal precursor, até Hans- Georg Gadamer, com ênfase na contribuição que Paul Ricoeur oferece para esse campo. Em um segundo momento, este trabalho examina a aplicação, por Paul Ricoeur, dos conceitos de sua hermenêutica na exegese que faz da Poética de Aristóteles, precisamente do ternário mimesis, muthos e katharsis. Apresenta, em seguida, a reinscrição que Ricoeur promove de seus resultados em uma teoria da narratividade, que ele chama de metagênero do narrativo. Este trabalho faz um recorte nesse metagênero, passando a acompanhar apenas o desenvolvimento promovido por Ricoeur que dá lugar à narrativa de ficção. Em seguida, examina esses conceitos, que se endereçam para a constituição da hermenêutica do si e tem na noção de identidade narrativa seu principal núcleo. No último momento, este trabalho realiza uma apropriação, no sentido gadameriano, dessa noção promovendo uma aproximação dela com o universo ficcional de Grande sertão:veredas, de João Guimarães Rosa. Por último, de forma muito breve, apresenta uma síntese das principais decorrências éticas, no sentido aristotélico, dessa noção. / This argument holds, in a first moment, a research on the linkage and dialogue that Paul Ricoeur establishes with other philosophical trends, especially those made by Wilhelm Dilthey, Martin Heidegger, Hans-Georg Gadamaer and Edmund Husserl, with emphasis on the phenomenological method. At that time, it also shows the dialogue that Paul Ricoeur maintains with Naberts reflective philosophy and the critics made to the philosophies of the self, in particular the Cartesian Cogito. Thus presents the main concepts of hermeneutic philosophy, since Friedrich Shcleiermacher, its principal precursor, until Hans-Georg Gadamer, with emphasis on the contribution that Paul Ricoeur offers for this field. Later, this work examines the application done by Paul Ricoeur of the concepts of his hermeneutic at the exegesis done at Aristotles Poetics, precisely the mimesis ternary, Muthos and katharsis. Then it shows the reinscription that Ricoeur promotes of his results on a theory of narrative, which he calls \"narrative meta-category. This work highlights this meta-category, monitoring only the development promoted by Ricoeur giving rise to the fiction narrative. Then examines these concepts, which address for the establishment of the \"hermeneutics of self\" and the core is the narrative identity notion. After that, this work takes ownership, in a gadamerian sense, of notion promoting an approach with the fictional universe of Grande Sertão Veredas, from João Guimarães Rosa. Finally, very briefly, presents a summary of the main ethical consequences, the Aristotelian sense, of that notion.

Essa tese realiza, em um primeiro momento, uma investigação sobre a vinculação e o diálogo que pensamento de Paul Ricoeur estabelece com outras tendências filosóficas, em especial aquelas formuladas por Wilhelm Dilthey, Martin Heidegger e Hans-Georg Gadamaer e com a fenomenologia de Edmund Husserl, com ênfase em seu método fenomenológico. Nesse momento, também apresenta o diálogo que Paul Ricoeur mantém com a filosofia reflexiva de Nabert e as críticas que faz às chamadas filosofias do sujeito, em especial ao Cogito cartesiano. Apresenta dessa forma, os principais conceitos da filosofia hermenêutica, desde Friedrich Shcleiermacher, seu principal precursor, até Hans- Georg Gadamer, com ênfase na contribuição que Paul Ricoeur oferece para esse campo. Em um segundo momento, este trabalho examina a aplicação, por Paul Ricoeur, dos conceitos de sua hermenêutica na exegese que faz da Poética de Aristóteles, precisamente do ternário mimesis, muthos e katharsis. Apresenta, em seguida, a reinscrição que Ricoeur promove de seus resultados em uma teoria da narratividade, que ele chama de metagênero do narrativo. Este trabalho faz um recorte nesse metagênero, passando a acompanhar apenas o desenvolvimento promovido por Ricoeur que dá lugar à narrativa de ficção. Em seguida, examina esses conceitos, que se endereçam para a constituição da hermenêutica do si e tem na noção de identidade narrativa seu principal núcleo. No último momento, este trabalho realiza uma apropriação, no sentido gadameriano, dessa noção promovendo uma aproximação dela com o universo ficcional de Grande sertão:veredas, de João Guimarães Rosa. Por último, de forma muito breve, apresenta uma síntese das principais decorrências éticas, no sentido aristotélico, dessa noção. / This argument holds, in a first moment, a research on the linkage and dialogue that Paul Ricoeur establishes with other philosophical trends, especially those made by Wilhelm Dilthey, Martin Heidegger, Hans-Georg Gadamaer and Edmund Husserl, with emphasis on the phenomenological method. At that time, it also shows the dialogue that Paul Ricoeur maintains with Naberts reflective philosophy and the critics made to the philosophies of the self, in particular the Cartesian Cogito. Thus presents the main concepts of hermeneutic philosophy, since Friedrich Shcleiermacher, its principal precursor, until Hans-Georg Gadamer, with emphasis on the contribution that Paul Ricoeur offers for this field. Later, this work examines the application done by Paul Ricoeur of the concepts of his hermeneutic at the exegesis done at Aristotles Poetics, precisely the mimesis ternary, Muthos and katharsis. Then it shows the reinscription that Ricoeur promotes of his results on a theory of narrative, which he calls \"narrative meta-category. This work highlights this meta-category, monitoring only the development promoted by Ricoeur giving rise to the fiction narrative. Then examines these concepts, which address for the establishment of the \"hermeneutics of self\" and the core is the narrative identity notion. After that, this work takes ownership, in a gadamerian sense, of notion promoting an approach with the fictional universe of Grande Sertão Veredas, from João Guimarães Rosa. Finally, very briefly, presents a summary of the main ethical consequences, the Aristotelian sense, of that notion.

Dans le cadre de ma thèse, je m’intéresse à Bioma, un collectif engagé dans des pratiques alternatives s’inscrivant dans une stratégie de « transition socio-écologique ». C’est là un collectif qui s’inscrit pleinement dans le mouvement environnemental mais qui en redéfinit en partie les revendications et les perspectives sans s’engager directement dans des actions contestataires. L’objectif de ma thèse est d’analyser précisément comment ces pratiques alternatives se construisent et s’articulent à d’autres actions collectives afin de comprendre de quelle(s) manière(s) l’alternatif participe à un type de changement social. Le modèle porté par l’alternatif, est un modèle de transition – qui se démarque ainsi des perspectives réformatrices et révolutionnaires de changement social. Cependant, le thème de la transition reste largement débattu, notamment concernant son contenu, sa forme, ses objectifs et sa potentielle radicalité. En étudiant précisément les tensions, contraintes et ambivalences qui sont vécues par Bioma, je reconstruis à la fois ce que peuvent être des pratiques alternatives, dans leur matérialité empirique, mais aussi la manière dont elles s’inscrivent dans un modèle spécifique de changement social par transition. L’alternatif est un type d’action qui, bien que s’inscrivant principalement dans un mouvement social – ici le mouvement environnemental –, soutient, participe et s’articule fortement à d’autres mouvements sociaux. En ce sens, il ne faut pas comprendre les stratégies et modèles de changements sociaux de manière exclusive : bien qu’inscrit avant tout dans une perspective de transition, l’alternatif participe ici en même temps à des stratégies plus contestataires d’un côté et à certaines stratégies institutionnelles de l’autre. Dans l’ordre de l’alternatif lui-même, les membres de Bioma expérimentent et préfigurent des pratiques matérielles et relationnelles qui visent à transformer les subjectivités des individus. Ces pratiques internes se déploient et sont projetées dans les relations dans lesquelles le collectif s’engage et participent ainsi à une diversification des modes – possibles comme réels – d’existence et d’engagement. Ces pratiques alternatives prennent place et construisent des espaces particuliers qui participent à une lutte d’occupation de l’espace. Finalement, la transition que Bioma propose est de type « ontologique »~: il s’agit de construire un « monde », différent bien qu’imbriqué dans le monde dominant. L’ensemble de ma thèse montre la manière dont ce monde, imparfait et toujours incomplet, est construit, expérimenté et engendre en même temps nombre de tensions et d’ambivalences que les membres de Bioma vivent au quotidien. Ma thèse s’appuie sur un terrain ethnographique de trois ans avec Bioma, un collectif engagé dans l’agriculture urbaine et la permaculture. Lors de ces trois années, je me suis engagé dans le collectif et j’ai participé à l’ensemble des activités et pratiques du groupe, j’ai effectué des entretiens, mené des conversations informelles et récolté et analysé l’ensemble des documents présents et produits par Bioma. C’est en tant que chercheur engagé que j’ai mené cette recherche. / In my thesis, I investigate Bioma, a self-managed collective involved in alternative practices that are part of a "socio-ecological transition" strategy within the environmental movement. Without engaging directly in contentious actions, Bioma contributes to a redefinition of the environmental movement's demands and perspectives. The aim of my thesis is to analyze precisely the ways alternative practices are constructed and articulated with other collective actions. This allows me to better understand how alternative initiatives can participate in a certain type of social change. Alternative practices carry a model of social transformation by transition. Thus, it is different from other perspectives of social change such as revolutionary or reformist ones. Transition, as a model of social transformation, is a highly debated topic. Its content, form, objectives and potential radicality are all subjected to controversies. By studying the tensions, constraints and ambivalences that are experienced by Bioma's activists, I explore what real alternative practices may be, in their empirical materiality, but also the ways in which they are involved in a specific model of social change by transition. In addition to being part of a main social movement, alternative practices usually support, participate and are articulated with other types of social movements. Hence, we shouldn't understand the strategies and models of social change in an exclusive manner. Alternative practices carry a perspective of transition while also participating in both contentious strategies and more institutional ones. The members of Bioma are experimenting and prefiguring material and relational practices that aim at transforming individuals' subjectivity. These internal practices unfold and are projected in the relationships that Bioma create. Therefore, this group participates to the diversification of possible and actually existing modes of existence and commitment. Through these alternative practices, Bioma builds specific spaces that are part of a spatial struggle. The type of transition for which Bioma fights is "ontological" as it aims at creating a "world" different from the dominant world, even though it is interwoven within it. My thesis shows how this always imperfect and unfinished alternative world is built and experimented. Through this analysis, we see how this world generates a number of tensions and ambivalences that the activists of Bioma live daily. My analysis draws from a three-year long ethnographic fieldwork during which I was immersed in projects of urban agriculture and permaculture. During this time, I became part of the group and I participated in every collective activities and practices. I also conducted interviews, had in-depth informal conversations and collected and analyzed the documents that were present in my fieldwork. For the whole of my fieldwork, my research posture was one of a militant ethnographer.