O objeto da presente pesquisa constitui-se na análise imanente dos pressupostos da \"guinada linguístico-pragmática\" de Jürgen Habermas verificada no interior de sua magnum opus - a Teoria do agir comunicativo, publicada em 1981. O objetivo a que nos propusemos alcançar é a elucidação do modo peculiar como Habermas absorve as aquisições teóricas da pragmática linguística (em especial J. L. Austin e J. R. Searle) visando a construção de sua teoria da comunicação, cujo ponto central é a postulação do consenso entre sujeitos capazes de linguagem e ação como o \"fim último\" ou télos do agir comunicativo. A hipótese teórica - ou de trabalho -, que acreditamos ter sido confirmada ao longo de nossa pesquisa, é a de que Habermas, mesmo sendo um árduo defensor da razão e do \"projeto da modernidade\", compartilha ponto comum com os pensadores do período que se convencionou designar pós-modernidade: o chamado \"idealismo linguístico\", isto é, apreensão dos atos comunicativos como entidades autônomas, porque separados das relações materiais e sociais dos homens. / The object of this research is the immanent analysis of the Jürgen Habermas \"linguistic-pragmatic turn\" presuppositions, verified in his magnum opus - The Theory of Communicative Action, published in 1981. The goal we set ourselves to achieve is to elucidate the peculiar way as Habermas absorbs the theoretical acquisitions of linguistic pragmatics (especially J. L. Austin and J. R. Searle) for the construction of a theory of communication, whose focal point is the postulation of consensus between subjects capable of speech and action as the telos of communicative action. The theoretical hypothesis that we believe have been confirmed throughout our research is that Habermas, despite being a vehement defender of reason and the \"Project of modernity\", shares common ground with the thinkers of that period is conventionally designate postmodernity: the so-called \"linguistic idealism\", i. e. the seizure of communicative acts as autonomous entities, because separed of socials and materials relations of men

<p>Hösten 2004 sändes i SVTs Uppdrag granskning ett reportage med rubriken "Lars Ohlys syn på demokrati". Därefter blossade en massmedial debatt upp, den så kallade kommunismdebatten. Både från partikamrater och andra politiker framfördes krav på att Lars Ohly skulle sluta kalla sig kommunist och året därpå gav han med sig. Men vad avsåg man i debatten egentligen med ordet kommunism? Min hypotes är att det rådde en semantisk konflikt i debatten, det vill säga en kamp om betydelsen hos ordet kommunism/kommunist.</p><p>I den här uppsatsen visar jag, genom att undersöka nyhetsartiklar och ledare ur svensk dagspress, att min hypotes stämmer. Jag för också, med utgångpunkt i teorier om det språkliga tecknets godtycklighet, en diskussion utifrån undersökningens resultat. Där resonerar jag bland annat kring de politiska konsekvenserna av att kommunism, som det verkar med hänseende till debattens utgång, inte längre kan användas som beteckning för 'drömmen om ett klasslöst samhälle'.</p>

Geographies of sexualities started to develop within the Anglo-American academic context during the late 1980s. In the 1990s, propelled by the cultural turn, the swelling of post-structuralist and postmodern critiques, and a growing recognition of the limitations to scientific knowledge production and representation, geographers of sexualities introduced queer theory into human geography. Queer theory provided human geography with powerful tools for approaching not only straightforward spatialities of sexualities, but this new lens contributed to the development of human geographies as such. Currently, at least in the Anglo-Saxon geographical context, the field of geographies of sexualities is considered part of mainstream human geography. Therefore, the main goal of this thesis is to provide a few lines of reasoning for the development of geographies of sexualities in Czechia and Central Eastern Europe (CEE) and introduction of post-structuralist understandings, specifically queer theory. In contrast to other phenomena that may be locally exclusive or particular, human sexualities are everyplace, albeit quite variable and dependent on the context in which they "enter into language," become institutionalized, and are regulated. Geographers have been specifically insightful about the ways in which...

The years around 1970 saw the emergence of an artistic fascination with maps and mapping. In the present thesis this fascination is conceptualised as a mapping impulse, acknowledging how the discourses of art and mapping, respectively, intertwine and merge. The aim of the study is to analyse this mapping impulse and to identify recurring themes and concepts in artworks and texts on art where maps and mapping processes are used as a visual expression and method.  In order to demonstrate how the scope of the thesis is shaped by later interpretations of art from around 1970, three exhibition publications from three decades are examined to illustrate how boundaries between the discourses of art and of mapping are renegotiated from the late 1960s up until the 2010s. The representing line of the map is analysed via the concepts of diagrams, maps, and models, such as the re-appearance of Claude Shannon’s and Warren Weaver’s Communication Model in the Swedish late 1960s, Öyvind Fahlström’s World Map (1972), and Sten Eklund’s paintings on glass from 1968 where he transfers ideas from Wittgenstein’s Tractatus into visual representations. The procedural aspects of encounters between the discourses of art and of mapping from around 1970 are analysed in Hans Haacke’s Gallery-Goers’ Birthplace and Residence Profile Pt. 1 and Sten Eklund’s Kullahusets hemlighet (The Secret of Kullahuset). The latter work is interpreted in the light of the role of the mapping, surveying individual, and in a figurative sense, the individual in the system. Here, the concept of alienation is used, as the work delineates the mapping subject who itself is being subject to mapping.  In this thesis the mapping impulse is identified as a way to deal with territory and truth in Western art around 1970. The map as a sign system and a practice is representative of a recent stage where art in various ways deal with a world undergoing rapid change. The mapping impulse circa 1970 can be identified as a visual regime of cartographic reason, characterized by legibility, clarity and lucidity. This also suggests alternative interpretations of the impact of the linguistic turn in the art of the 1960s and early 1970s, revealing a more ambiguous relationship between text and image.

Hösten 2004 sändes i SVTs Uppdrag granskning ett reportage med rubriken "Lars Ohlys syn på demokrati". Därefter blossade en massmedial debatt upp, den så kallade kommunismdebatten. Både från partikamrater och andra politiker framfördes krav på att Lars Ohly skulle sluta kalla sig kommunist och året därpå gav han med sig. Men vad avsåg man i debatten egentligen med ordet kommunism? Min hypotes är att det rådde en semantisk konflikt i debatten, det vill säga en kamp om betydelsen hos ordet kommunism/kommunist. I den här uppsatsen visar jag, genom att undersöka nyhetsartiklar och ledare ur svensk dagspress, att min hypotes stämmer. Jag för också, med utgångpunkt i teorier om det språkliga tecknets godtycklighet, en diskussion utifrån undersökningens resultat. Där resonerar jag bland annat kring de politiska konsekvenserna av att kommunism, som det verkar med hänseende till debattens utgång, inte längre kan användas som beteckning för 'drömmen om ett klasslöst samhälle'.

« Apophatique » signifie « négatif » ou « par négation ». Le terme est principalement employé pour qualifier une forme particulière de théologie qui 1. ne peut rien dire de Dieu car énoncer une qualité serait lui ôter la qualité antinomique. Il est facile d'en comprendre la logique : dire que Dieu est grand c'est dire qu'il n'est pas petit ce qui est incompatible avec le fait de dire qu'il est tout. 2. consiste à énoncer ce que Dieu n'est pas : mauvais ou un chien, par exemples. Par exemple aussi, cette recherche n'est pas l'occasion d'une anthologie des meilleurs textes de théologie négative, mais la méthode – le scepticisme teinté de pensée logique et/ou mystique – n'est pas sans alimenter les développements à venir. Une des solutions qui s'offre à moi consiste à n'évoquer en rien l'art, l'esthétique, et tout autre domaine relatif aux dites sciences de l'art – un texte sur le nombre pi aurait fait l'affaire d'une esthétique apophatique. Cependant positivement fonder une pensée sur/avec la négation me rend heureux, par espièglerie, esprit de contradiction, par inquiétude fondamentale ; je ne m'en priverai donc pas au profit d'un tour de passe-passe, aussi réjouissante que soit l'idée de vous imaginer lire présentement une théorie du chou-fleur. / “Apophatic” means “negative” or “by negation”. The term is mainly used to designate a particular form of theology which 1. can't say anything of God because stating a quality would be taking the antinomic quality away from him. It is easy to understand the logic : to say that God is great is to say that he is not small, which is incompatible with the fact of saying that he is everything. 2. consists in stating what God is not : bad or a dog, for example. For example also, this research is not the occurrence of an anthology of the best texts of negative theology, but the method – the scepticism tinged with logical and/or mystic thought – is not without fueling the developments to come. One of the solutions that is given to me consists in not mentioning art in any way at all, the aesthetics, and any other field related to the so-called sciences of the arts – a text on the number Pi would have suited an apophatic aesthetics. However positively establishing a thought on negation makes me happy, by mischievousness, for the sake of argumentation, by fundamental concern; I will thus not deprive myself of it in favor of a quick/cheap trick, as delightful as the idea of imagining you currently reading a theory of the cauliflower might be.

[pt] Esta dissertação oferece uma análise crítica do discurso da Responsabilidade de Proteger (R2P). Para isso, eu sigo o entendimento pós-estruturalista da língua como performatividade, isto é, eu entendo que língua em uso (discurso) tem um papel no processo de construção de subjetividades. Eu adoto a estrutura de análise de dupla leitura de Richard Ashley para problematizar o discurso da R2P. Na primeira leitura, eu leio o discurso tradicional da R2P, começando por algumas de suas fundações no direito internacional e em debates sobre intervenção, soberania e segurança humana, seguindo para as discussões que ajudaram a constituir e delinear o escopo desse conceito. Esse discurso, como podemos ver, foi proposto como se fosse para a proteção de um universal (a humanidade). Dessa forma, na segunda leitura eu proponho uma reversão nas estruturas hierárquicas sobre as quais esse discurso foi erguido. Começando com uma crítica à estrutura da modernidade, eu argumento que o discurso da R2P, como parte dessa estrutura, reproduz suas lógicas de diferenciação e práticas de exclusão. Ao trazer o corpo daqueles que sofrem com a violência humanitária, eu questiono o que aconteceria se a R2P fosse de fato universal. Meu argumento é que, ao reivindicar um universal enquanto diferencia entre aqueles que promovem a proteção, aqueles que são protegidos, aqueles que poderiam ser protegidos mas sofreram os danos colaterais da violência humanitária, e aqueles que não podem ser protegidos, o discurso da R2P performa na constituição dessas distintas subjetividades. / [en] This dissertation offers a critical analysis of the discourse of the Responsibility to Protect (R2P). For this, I follow the poststructuralist understanding of language as performativity, i.e., I understand that language in use (discourse) has a role in the process of construction of subjectivities. I adopt Richard Ashley s structure of analysis of double reading to problematize the discourse of R2P. In the first reading, I read the traditional discourse of R2P, starting from some of its foundations in international law and in debates about intervention, sovereignty, and human security, following to the discussions that helped to constitute and delineate the scope of this concept. This discourse, we see, was proposed as if it were for the protection of a universal (the humanity). Accordingly, in the second reading I propose a reversal in the hierarchical structures upon which this discourse has been erected. Starting with a critique of the structure of modernity, I argue that the R2P discourse, as part of this structure, reproduces its logic of differentiations and exclusionist practices. By bringing the body of those who suffer from the humanitarian violence, I question what would happen if R2P were in fact for a universal. My argument is that, by claiming for a universal while it differentiates between those that provide protection, those that are protected, those that could be protected but suffered the collateral damages of the humanitarian violence, and those that cannot be protected, the discourse of R2P performs in the constitution of these distinct subjectivities.

理性概念所具備的統一性特徵在傳統的形上學背景之下表現為一種普遍的統一學說，然而這樣的論點在當代受到很大的挑戰，當代思想中很多都表現為一種多元主義的立場，對於理性統一性的論點多有批判。於是乎一場一與多之間的哲學辯論就此展開。哈伯馬斯對於理性統一性有其獨特的見解，重新考慮在多元之中理性統一性的可能性。基本上哈伯馬斯採取跳脫形上學立場，不在一與多兩者間的對立為任何一方進行辯護，而是提出一種新的見解，由後形上學的立場來談在多元中理性統一性的可能性。 哈伯馬斯認為現今存在著兩類針鋒相對的觀點，一種是有鑑於當代形上學統一性的喪失而努力回歸前康德時代的形上學，另一種則是以被壓制的多元性向統一性思想提出抗議。為了要釐清其中有關一與多之間的對立與關聯，哈伯馬斯對於傳統以來一與多之間的論點提出了個人的見解，同時也對當代反對統一性的相關論點做討論，進而提出自己的看法以求一條新的解決之道，試著調和一與多之間的對立性。本論文將透過對後形上學思想趨勢的討論，說明哈伯馬斯重建理性概念的進路及其對不同立場的學者所抱持的態度。

Es planteja la fonamentació d'un model integrat de formació humana, desenvolupament i intervenció organitzacional en un context pedagògic socioeducatiu. S'explicita un nucli d'intel·ligibilitat epistemològic, (Gergen, 1996) i es desenvolupen els seus continguts metateòrics, teòrics i metodològics Per a situar el model en una perspectiva metateòrica constructivista i construccionista social, s'examinen dos canvis considerats rellevants en les explicacions epistemològiques de la ciència que donen suport a aquesta perspectiva: el gir lingüístic i el que els biòlegs biocibernètics de la modernitat anomenen gir ontològic. Aquests fonaments científics del constructivisme, es recullen en el disseny del model que es fa càrrec de tres explicacions plantejades per aquests girs així com de les seves conseqüències. El disseny del model assumeix aquestes distincions i estableix un creuament amb els desenvolupaments post-analítics del gir lingüístic en la comprensió performativa del llenguatge, per a la concepció de l'organització com una xarxa de converses. Assumeix el caràcter emergent de la conducta lingüística en l'acoblament amb el medi. aquest acoblament estructural s'entén enactivament mitjançant l'ús recursiu del llenguatge, per a generar compromisos vers un aprenentatge que integri les persones al sistema. El disseny reencuadra la investigació-acció utilitzant eines de cibernètica de primer ordre en una cibernètica de segon ordre, mitjançant converses recurrents per articular les metes de l'organització amb l'espai relacional. Incorpora metodologies de primera persona performatives i comunicacionals com eines per integrar la dimensió dels valors d'un mateix amb les metes de l'organització amb l'objectiu de reproduir-la mitjançant la integració social. Opera mitjançant el treball en grup per tal que les converses es situïn en la segona persona, (jo-altres), per tal de possibilitar l'emergència de la primera persona.Assumeix la distinció de les dues dimensiones del ésser cognitiu (Varela 2000): una d'enllaç mitjançant el llenguatge per la coderiva del sistema amb el medi, i una dimensió d'excedent de significació, és a dir, d'interpretació per a la reformulació de la experiència en el llenguatge (narrativa), que conservi aquest acoblament amb el medi. Per tal de reduir les pertorbacions que provoca el trencament de l'acoblament emergeix la interpretació com l'alternativa per a generar possibilitats d'acció; passar d'un estat present amb trencaments per fer emergir un estat desitjat com a futur viable. En aquesta escletxa que s'obre en l'espai relacional entre l'estat present i l'estat desitjat pren sentit l'ús d'aquestes eines de conversa per a accedir a un rerefons amb mirada compartida. L'estat desitjat acoblat al llenguatge opera com un feed-forward positiu per a la construcció de sentit. S'ajuda a més d'una visió binocular del canvi, analitzant dos series categorials de pensament en la modernitat. Finalment es descriu l'aplicació i els resultats del Model en una organització de serveis de salut. / Se plantea la fundamentación de un modelo integrado de formación humana, capacitación e intervención organizacional en un contexto pedagógico socio educativo. Explicita un núcleo de inteligibilidad epistemológico, (Gergen, 1996) desarrollando sus contenidos metateoricos, teóricos y metodológico Para situar el modelo en una perspectiva metateórico constructivista y construccionista social, se examinan dos cambios considerados relevantes en las explicaciones epistemológicas de la ciencia que dan sustento a esta perspectiva: el giro lingüístico y el llamado por los biólogos biocibernéticos giro ontológico de la modernidad. Estos fundamentos científicos del constructivismo contenidos en este último, se recogen en el diseño del modelo, que se hace cargo de tres explicaciones que dejan planteadas este giro y de las consecuencias que de ellas surgen para su formalización.- El diseño del modelo asume estas distinciones y realiza un cruce con los desarrollos post analíticos del giro lingüístico en la comprensión performativa del lenguaje, para la concepción de la organización como una red de conversaciones. Asume el carácter emergente de la conducta lingüística en el acoplamiento con el medio. Este acoplamiento estructural se entiende enactivamente mediante el uso recursivo del lenguaje, para generar compromisos para un aprendizaje que integre las personas al sistema. El diseño es un Modelo autopoiético que metodológicamente reencuadra la investigación-acción usando herramientas de cibernética de primer orden en una cibernética de segundo orden, mediante conversaciones recurrentes para articular las metas de la organización con el espacio relacional. Incorpora metodologías de primera persona performativas comunicacionales como herramientas para integrar la dimensión valórica del si mismo con las metas de la organización, para reproducirla mediante integración social. Opera mediante trabajo grupal para que las conversaciones se sitúen en la segunda persona, (yo-otros), para posibilitar la emergencia de la primera persona.Asume la distinción de las dos dimensiones del ser cognitivo (Varela 2000), una de enlace mediante el lenguaje para la coderiva del sistema con el medio, y una dimensión de excedente de significación, esto es, de interpretación para la reformulación de la experiencia en el lenguaje (narrativa), que conserve ese acoplamiento con el medio. Para reducir las perturbaciones que provocan el quiebre del acoplamiento emerge la interpretación como la alternativa para generar posibilidades de acción, pasar de un estado presente con quiebres para hacer emerger un estado deseado como futuro viable. En esa brecha que se abre en el espacio relacional entre el estado presente y el estado deseado hace sentido el uso de estas herramientas conversacionales para acceder a un trasfondo con mirada compartida. El estado deseado acoplado al lenguaje opera como un feed forward positivo para la construcción de sentido. Se apoya para ello, además, en una visión binocular del cambio, analizando dos series categoriales de pensamiento en la modernidad. Finalmente se describe la aplicación y resultados del Modelo en una organización de servicios de salud. / The foundation for an integrated model of human formation, training and organizational intervention within a socio-educational pedagogic context is presented here. It explicits an epistemological intelligibility core (Gergen, 1996) developing its theoretical, metatheoretical and methodological contents. To place the model into a metatheoretical social constructivism and social constructionist perspective, two relevant considered shifts in epistemological explanations of science that supports this perspective are reviewed: the linguistic turn and the so called by biocybernetical biologists ontological turn of modernity. These scientific foundations of constructivism contained in this turn, are brought into the model design that takes charge of three explanations put forward by the turn and the consequences arising from them for its formalization.The design of the model assumes these distinctions and performs a crossing with the post analytical developments of the linguistic turn in the performative comprehension of language, for conceiving the organization as a network of conversations. It assumes the emerging character of linguistic behavior in coupling to the environment. This structural coupling is enactively understood through the recursive use of language, to generate commitments for a learning that integrates persons to the system.The design is an autopoietical model that methodologically reframes research-action using tools of first order cybernetics within a second order cybernetics, through recurrent conversations to articulate organization's goals with the relational space. It incorporates communicational first person performative methodologies as tools to integrate the valoric dimension of the self with the organization's goals, to reproduce it through social integration. It operates through group work placing conversations in second person (I - others), for making the emergence of the first person possible.It assumes the distinction of the two dimensions of the cognitive being (Varela, 2000), one as a link of language for the co-derive of the system with the environment and one as signification surplus, that is, of interpretation for the reformulation of the experience in language (narrative), that keep that coupling with the environment.Interpretation emerges as the alternative for generating action possibilities to reduce perturbations that provoke the breaking of coupling, to go through a present state with breakings to an emergent wished state as a viable future. In this breach opened in the relational space between the present state and the wished state the use of these conversational tools makes sense to access a background with shared vision. The wished state coupled to language operates as a positive feed forward for constructing meaning. It also supports itself on a binocular vision of change, analyzing two categorical series of thought in modernity.Finally, the application and results of the model are described within a health services organization.

A fundamentação e a correção de decisões jurídicas na aplicação do direito de igualdade geral exigem o cumprimento das regras e formas do discurso jurídico fundado em bases pragmático-universais. As viradas lingüística e pragmática, por obra de Frege, Wittgenstein e Peirce, fundaram os alicerces de uma teoria dos atos de fala, de Austin e Searle, de uma teoria da argumentação, de Toulmin, e de uma teoria comunicativa e discursiva da verdade e correção, em Habermas. A ética procedimentalista e cognitivista habermasiana reconstrói o princípio da universabilidade em trajes discursivos. Alexy enuncia um conceito não-positivista e inclusivo da moral fundamentado na pretensão de correção jurídica e argúi a tese do discurso jurídico como caso especial do discurso prático geral. Uma decisão jurídica correta deve ser justificada com base nas regras e formas da justificação interna e externa do discurso. A fundamentação das decisões por meio de argumentos de princípios coloca a exigência da aplicação do preceito da proporcionalidade. As dogmáticas e jurisprudências alemã e brasileira, na aplicação do direito de igualdade geral, utilizam inicialmente uma fórmula da proibição da arbitrariedade ou correlação lógica, da qual resulta uma vinculação fraca do legislador, e passam a adotar uma fórmula baseada na proporcionalidade, com uma vinculação severa do legislador, especialmente quando há tratamento desigual de indivíduos com características especiais elencadas na Constituição. A racionalidade de uma decisão que se utiliza da estrutura da proporcionalidade depende da justificação externa de cada uma das premissas usadas na justificação interna. Há uma relação necessária entre discurso jurídico, proporcionalidade e dogmáticas dos direitos fundamentais. / The justification and correction of legal decisions in the application of general equality principle demands the fullfilment of rules and forms of legal discourse founded on a universal-pragmatic basis. The linguistic and pragmatic turn, by Frege, Wittgenstein, and Peirce, established the foundations of a theory of speech acts, by Austin and Searle, of a theory of reasoning, by Toulmin, and a communicative and discoursive theory on truth and correctness in Habermas. The habermasian proceduralism and cognitivism ethics reconstructs the principle of universability in discoursive ways. Alexy states a non-positivistic and moral inclusive concept of law grounded in the claim to legal correction and argues that the legal discourse must be understood as a special case of general practical discourse. A correct legal decision must be justified on the rules and forms of internal and external justification of discourse. The justification for the decisions by means of arguments of principle sets the demand of applying the partial requirements of proportionality. German and Brazilian legal theory and jurisprudence, in applying the right to general equality, apply initially a formula of prohibition of arbitrary and correlational logic, where there is a weak attachment of the legislature, and start adopting a formula based on proportionality, where there is severe attachment of the legislature, especially in the case of discrimination against individuals with special features listed in the Constitution. The rationality of a decision which uses the structure of proportionality depends on the external justification of each of the premises used in the internal justification. There is a necessary link between proportionality, legal discourse and fundamental rights legal theory.