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Montaigne and Diderot were philosophers, humanists, and defenders of critical skepticism. His writings are characterized by a fluid, private, and comic writing style. In Diderot we see a philosopher playwright, author and critical theatrical. In Montaigne a non-academic philosopher, a magistrate averse to the perfectionism of scholastic philosophy, which instituted a new style of writing. There is a common trait in how they both understand philosophy. For Montaigne and Diderot, ethics and aesthetics are two domains of philosophy that have a close relationship. The work of art is an essential element that has the power to awaken the human spirit and lead it to the experience of true virtue.

We start from the critique about the spetacularization of the cities and purpose the necessity of to return the political character of the public space through the valorization of the bodily experience of the cities, presenting the idea of bodygraphy as a possibility of micro-resistance to these apolitical and segregator process. The public space, if recognized by excellence as the conflict locus, includes agents and mobilizes agenciaments much more diverse and contradictory than people would like and are used to identify. While the art, if is recognized as the experience locus, promotes space-temporal perceptions much more complex than the moralized and individualists effects that are normally attributed to the scenography contemplation ; Partimos de uma crítica à atual espetacularização das cidades e propomos a necessidade de restituir o caráter político do espaço público por meio da valorização da experiência corporal das cidades, apresentando a idéia de corpografia como uma possibilidade de micro resistência a esse processo segregador e apolítico. O espaço público, se reconhecido, por excelência, como locus do conflito, inclui agentes e mobiliza agenciamentos muito mais diversos e contraditórios do que se desejaria ou se costuma identificar. Enquanto a arte, se reconhecida como locus da experiência, promove percepções espaço-temporais muito mais complexas do que sugerem os efeitos moralizadores e individualistas normalmente atribuídos à contemplação cenográfica.

The aim of this article is to relate Duchamp's ready-made - a work of art that is identical to a common object - with the history of art that preceded it and to understand how its radical rupture was already contained in that history. I choose to start it with an introduction and interpretation of the ready-made. Then, supported by Gombrich, Greenberg and others, I examine the three types of art in history proposed by Peter Bürger, focusing in the question of the reality/unreality of the work, gradually approaching the relation of the work with its character of object. My main point is that the two-dimensionality of the paiting reinforces the existence of the canvas (or of the support in question) and thus also the relation of its experience with the concrete world in which the paiting is found, as opposed to the dramatic illusion of the three-dimensional picture. Hereafter, I examine the impressionists, when its started a movement that goes to the reality of the canvas, which is then radicalized in various aspects of modernism, where Duchamp is found. Having taken this course, I examine Bürger's concept of vanguard and its relation to what he calls the "vital praxis", the world outside the illusionist framework, which I explain through Walter Benjamin's idea of distraction. Here, I suggest to think the ready-made as a proposal of transposition of art and its theory to the "non-artistic" world of the common things.