XINFORMAÇÕES SOBRE DIREITOS AUTORAIS
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As obras disponibilizadas nesta Biblioteca Digital foram publicadas sob expressa autorização dos respectivos autores, em conformidade com a Lei 9610/98.
A consulta aos textos, permitida por seus respectivos autores, é livre, bem como a impressão de trechos ou de um exemplar completo exclusivamente para uso próprio. Não são permitidas a impressão e a reprodução de obras completas com qualquer outra finalidade que não o uso próprio de quem imprime.
A reprodução de pequenos trechos, na forma de citações em trabalhos de terceiros que não o próprio autor do texto consultado,é permitida, na medida justificada para a compreeensão da citação e mediante a informação, junto à citação, do nome do autor do texto original, bem como da fonte da pesquisa.
A violação de direitos autorais é passível de sanções civis e penais.
Coleção Digital
Título: FOUCAULT, THE TRANSFORMATION OF CRITIC AND PHILOSOPHY OF LAW Autor: MARCELO NEVES DE MELLO RAPOSO
Instituição: PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO - PUC-RIO
Colaborador(es):
ANTONIO CARLOS DE SOUZA CAVALCANTI MAIA - ADVISOR
Nº do Conteudo: 3890
Catalogação: 11/09/2003 Idioma(s): PORTUGUESE - BRAZIL
Tipo: TEXT Subtipo: THESIS
Natureza: SCHOLARLY PUBLICATION
Nota: Todos os dados constantes dos documentos são de inteira responsabilidade de seus autores. Os dados utilizados nas descrições dos documentos estão em conformidade com os sistemas da administração da PUC-Rio.
Referência [pt]: https://www.maxwell.vrac.puc-rio.br/colecao.php?strSecao=resultado&nrSeq=3890@1
Referência [en]: https://www.maxwell.vrac.puc-rio.br/colecao.php?strSecao=resultado&nrSeq=3890@2
Referência DOI: https://doi.org/10.17771/PUCRio.acad.3890
Resumo:
Título: FOUCAULT, THE TRANSFORMATION OF CRITIC AND PHILOSOPHY OF LAW Autor: MARCELO NEVES DE MELLO RAPOSO
Nº do Conteudo: 3890
Catalogação: 11/09/2003 Idioma(s): PORTUGUESE - BRAZIL
Tipo: TEXT Subtipo: THESIS
Natureza: SCHOLARLY PUBLICATION
Nota: Todos os dados constantes dos documentos são de inteira responsabilidade de seus autores. Os dados utilizados nas descrições dos documentos estão em conformidade com os sistemas da administração da PUC-Rio.
Referência [pt]: https://www.maxwell.vrac.puc-rio.br/colecao.php?strSecao=resultado&nrSeq=3890@1
Referência [en]: https://www.maxwell.vrac.puc-rio.br/colecao.php?strSecao=resultado&nrSeq=3890@2
Referência DOI: https://doi.org/10.17771/PUCRio.acad.3890
Resumo:
This paper aims answering the following question: is it
possible a Philosophy of Law starting from the use of
concepts, methods and Michel Foucault s philosophy? That
is, this question is not identical to that which searches
in the French philosopher s path, the transformed group of
his formulations, statements and enunciation of problems
related to Law. Those who know him are aware of the
importance of this object in Foucault s philosophical
concerns. Thus, betting on this statement, I focused my
efforts in the sense of determining the specific form to be
given to what I called, at least temporarily, new
philosophy of Law, whose distance towards the instituted
philosophies of Law would be equivalent to those seen
between archeology and genealogy relatively to the group of
academic philosophies. Admitting this initial hypothesis,
it was necessary to define archeology and genealogy as
critical interpretation instruments (abstracting me from
the whole problem involving the relationships of this
specific method of Focault, elaborated to fit the
discourses of human sciences, as hermeneutics in general
and its philosophical postulates) and transformation of
historical and political reality (and of ourselves),since
the its use from which we are legitimated to do in the
field of the construction of na other philosophy of Law is
linked to the guidelines highlighted by Foucault in his
historical trials. How could we make Nietzshe s postulates
worth by the autor of Les Mots et les Choses, Surveiller et
Punir, Volonté de savoir takin as reference the group of
discourses, procedures and juridical practices inside the
formationof specific histories which the archeologist
and genealogist must cut out and describe? Other philosophy
of Law erected in opposition to a Philosophy of the Rule of
Law; a pragmatic thought, critically guided (searching for
the a priori of knowledge and action) by history, whose
post-modern characteristic lies in refusing any kind of
transcendental anthopologism, and whose objectives is the
functioning description of juridical practices without
considering the historical universals, only if it is to
denounce and expose them. The contrary, however, of a
critic which presupposes the transcendence of those
historical universals in their inner selves, prisoner of a
permanent tension between the subject s transcendental
structures and its empiric forms of existing, that is, what
Foucault called anthropologic sleep, our new dogmatic sleep.
Thus, I strategically took chance of a text that has become
central for the development of the hypothesis of this
Master s degree dissertation. In Qu est-ce que les
Lumières?, Focault attempts to insert his critical thought,
the specific type of historical critic that he aimes to
develop, regarding the group of modern philosophies which
tried, in different ways, to answer to Kant s issue
introduced in 1784 by a German newspaper, the Berlinische
Monnatsschrift: was ist Aufklarung? The line of thought
which he describes as constituting the type of critic that
he proposes to abandon is just the same as Habermas. When
defining it as a philosophical ethos, na ontology of
ourselves, Foucault points out the need of turning Kant s
critic traditionally anthropologic, whose limits are
negative, into a historical genealogical critic of the
individual who assumes himself a positive attitude about
historically configured limits which determines us as
subjects of what we think, say and do; na addresses critic,
therefore, to possibly exceed these historically arbitrary
limits.
It could be said that this paper is essentially a work of
methods, methodological planning of a line of though which
seeks production, adapting new concepts to this new
philosophy of Law that it is not only supposed to be
possible, but could truly be found in classes, lectures,
interviews, in the works of a French historian. It is in
this sense that the name critic mus be understood,
fundamental for a fully comprehension of the accomplished work:
Simultaneously, it involves questions regarding methodological constructions, the
guidance that should be given to Philosophy nowadays, the relationship that mus
be established with scientific knowledge, the human science, the simultaneously
ethical and political role of the inttellectual-philosopher, its insertation in historic
experience of present time, its ontological conception of Reason, etc. It had been
fundamental for the establishment not of a comparison, but of na opposition
which allowed me to better visualize the Foucault s critical specificity, placing
him in a characterizes habermasian communicative Reason understood as a
correction of instrumental reason. Actually, both Foucault and Frankfurt s School,
and Habermas, in particular, recognize the existence of fundamental historical ties
of Contemporary philosophy with Enlightment, whose comprehension determines
the way philosophy accomplishes its aim in diagnosing the society, the present. In
an hermeneutic language, it could be said that critic worked as na interpretation
key of these two pholosophical bets, taking advantage of relation that both
establish between this name and the group of its respective trials, having as an
objective to better in its own specificity, in its specific instrumentality about this
other philosophy of Law, as well as it does about other forms of contemporary
philosophy. This Master s degree dissertation attempted, therefore, explicit its
methodological suppositions (what kind of juridical methodology can we bild up
starting from Foucault s legacy?). It was on this sense that I got appropriated of
that literature around Habermas-Foucault debate, linking, in a maybe little
arbitrary way, the transformation of critic in the opposition established between
the two forms of thinking. Both Foucault and Habermas (the latter in na explicit
manner) offer different possibilities for us to work in the field of philosophy of
Law; these possibilities are not only in specific works but also, they meet in the
entire accomplished work as a whole.
Taking chance of that position, refusing habermasian approach inside this
opposition itself, I considered both archeology and genealogy as methodological
tools, critics and specific historic of such foucaultian philosophy of Law.
Archeology as form of critical relationship with the speeches of the science of
the Right, with the statements of jurisprudence, doctrine, legislative and judiciary
cuts, and genealogy as explanation of those speeches in relation to the historical
practices inside which they occur; genealogy together with archeology, should
establish the novelty, the simultaneously historical and political event
(relationships involving power, knowledge and oneslf) represented by these same
practices.
Descrição | Arquivo |
COVER, ACKNOWLEDGEMENTS, RESUMO, ABSTRACT AND SUMMARY | |
CHAPTER 1 | |
CHAPTER 2 | |
CHAPTER 3 | |
CHAPTER 4 | |
BIBLIOGRAPHY |