Suchergebnisse

A relatively recent movement (having gained momentum in the 2010s), temporary urbanism reveals a collective phenomenon of legal occupation of unoccupied urban wastelands. Always indefinite and evolving, it includes (although not exclusively) projects focused on redeveloping wasteland spaces into third places for general interest uses ranging from cultural, to business, to housing, to solidarity. Sometimes manifesting itself between the realms of art and urban planning, the immersive and resourceful practice of temorary urbanism bets on the value of exchange and sharing of knowledge, shared-use solutions, collaboration and solidarity within a formerly unoccupied evolving shared urban space. Practiced by ambianceurs ("ambiance creators"), aiming to serve the interests of the local community, temporary urbanism is known, for the purposes of this study, as artivistic. The following research project sought to describe the functioning of a sample of two third-place projects led by artivist urban planners, one in France (Les Grands Voisins in Paris, co- managed by the Yes We Camp collective) and one in England (Granby Four Streets in the suburbs of Liverpool, co-managed by the Assemble collective), and to analyze how these experiences can be conceived as transformative from an aesthetic point of view. This work sought to study the conditions and technique of "soft militancy", or artivism, an approach of ecosophical affinity (Guattari), consisting of two processes: an immersion on the part of urban planners and the design of ambiences (meaning physical spaces and social dynamics). This work approaches artivistic urbanism as an unfinished performance, a series of carefully planned structures intended to inspire the spontaneous and the unforeseen. They are intended as testing methods that could succeed in creating ideal symbolic anchors in the urban territory. The study observes the functioning of these stagings under the prism of aesthetic pragmatism as pertaining an ethical-aesthetic inflection which, according to Dewey, holds inevitable democratic possibilities. ; Mouvement collectif relativement récent (ayant pris de l'ampleur dans les années 2010), l'urbaniste temporaire occupe légalement et réaménage des friches urbaines inoccupées afin de les convertir en tiers-lieux à usages culturels, solidaires, logements, travail d'intérêt général. Selon une pratique d'ambianceurs, voulant se mettre au service d'une collectivité et qui se manifeste parfois dans l'entre-deux entre artistique et urbanistique, cet urbanisme débrouillard et d'immersion parie sur les valeurs d'échange et de partage de savoirs et d'usages, d'inclusion et de solidarité dans les espaces inoccupés en ville, une pratique que nous qualifions d'artiviste.Nous avons cherché à décrire le fonctionnement d'un échantillon de deux projets de tiers- lieux menés par des urbanistes artivistes – en France (Les Grands Voisins à Paris, cogéré par le collectif Yes We Camp) et en Angleterre (Granby Four Streets dans la banlieue de Liverpool, cogéré par le collectif Assemble) –, et à analyser en quoi ces expériences sont transformatrices d'un point de vue esthétique. Nous nous sommes intéressée aux conditions et à la technique de militance douce, une approche d'affinité écosophique (Guattari), caractérisée par une immersion de la part des urbanistes et le dessin d'ambiances malléables – c'est-à-dire, à des usages divers et adaptables à différents types de publics et d'usagers – et par la construction collaborative et interactionnelle, tout en laissant de la place au spontané et à l'imprévu.Ce travail aborde l'urbanisme artiviste comme une performance non finie, testant des méthodes qui pourraient réussir à créer des ancrages symboliques idéaux dans le territoire urbain. Nous observons le fonctionnement de cette mise en scène à inflexion esthético- engagée sous le prisme du pragmatisme esthétique qui, selon Dewey, a d'inévitables possibilités démocratiques.

The discursive transgression of street art can be expressed in various spaces. In the street for a first appearance, but the coverings on the social networks give new spatiality and temporality to a work, they now inscribe it in duration as well as in a new "effect of meaning". Moving from an urban wall to a sociodigital wall, subversion commits to the constitution of a community around a thematic or a more or less politicized center of interest. Egypt in 2010 sees street art suddenly appearing in its streets and spreading like wildfire on the sociodigital networks from the insurrectional uprising of January-February 2011.From this observation, it will be necessary to study the contribution of the social media mediation of street art, taken over by activist communities, to incite political collectives to an action. This work of thesis will try to verify to what extent these collectives are instituted in a political public demanding the fall of a political regime as well as the establishment of a civil and democratic power. A pragmatist approach will combine a deweyian "theory of action" with a Peircian semiotics in order to observe the actions of a political public. These are aroused by media devices, which include street artivist images in their speeches, generating victimary and martyrological mythographic narratives. ; La transgression discursive que constitue le street art peut s'exprimer dans divers espaces. Si les œuvres apparaissent tout d'abord dans la rue, leurs reprises sur les réseaux socionumériques leur octroient de nouvelles spatialité et temporalité ; elles sont alors non seulement inscrites dans la durée, mais également intégrées dans un nouvel « effet de sens ». Passant d'un mur urbain à un mur socionumérique, cet acte subversif engage à la constitution d'une communauté autour d'une thématique ou un centre d'intérêt plus ou moins politisé. L'Egypte voit le street art soudainement apparaître dans ses rues et se répandre comme une traînée de poudre sur les réseaux socionumériques dès le soulèvement insurrectionnel de janvier-février 2011. A partir de ce constat, il s'agit d'étudier la contribution de la médiation socionumérique du street art, prise en charge par des communautés activistes, à un agir des collectifs politiques. Ce travail de thèse a pour principal objectif de vérifier dans quelle mesure ces collectifs s'instituent en un public politique revendiquant la chute d'un régime ainsi que la mise en place d'un pouvoir civil et démocratique. Une approche pragmatiste, associant une « théorie de l'action » deweyienne à une sémiotique peircienne, est mise à l'œuvre afin d'observer les actions d'un public. Celles-ci sont suscitées par des dispositifs médiatiques, dont les auteurs insèrent dans leur discours des images street artivistes, générant des récits mythographiques victimaires et martyrologiques.

The discursive transgression of street art can be expressed in various spaces. In the street for a first appearance, but the coverings on the social networks give new spatiality and temporality to a work, they now inscribe it in duration as well as in a new "effect of meaning". Moving from an urban wall to a sociodigital wall, subversion commits to the constitution of a community around a thematic or a more or less politicized center of interest. Egypt in 2010 sees street art suddenly appearing in its streets and spreading like wildfire on the sociodigital networks from the insurrectional uprising of January-February 2011.From this observation, it will be necessary to study the contribution of the social media mediation of street art, taken over by activist communities, to incite political collectives to an action. This work of thesis will try to verify to what extent these collectives are instituted in a political public demanding the fall of a political regime as well as the establishment of a civil and democratic power. A pragmatist approach will combine a deweyian "theory of action" with a Peircian semiotics in order to observe the actions of a political public. These are aroused by media devices, which include street artivist images in their speeches, generating victimary and martyrological mythographic narratives. ; La transgression discursive que constitue le street art peut s'exprimer dans divers espaces. Si les œuvres apparaissent tout d'abord dans la rue, leurs reprises sur les réseaux socionumériques leur octroient de nouvelles spatialité et temporalité ; elles sont alors non seulement inscrites dans la durée, mais également intégrées dans un nouvel « effet de sens ». Passant d'un mur urbain à un mur socionumérique, cet acte subversif engage à la constitution d'une communauté autour d'une thématique ou un centre d'intérêt plus ou moins politisé. L'Egypte voit le street art soudainement apparaître dans ses rues et se répandre comme une traînée de poudre sur les réseaux socionumériques dès le ...

Noticing how difficult it is to understand the notion of "political cinema", I intend to summarize, arrange and update the knowledge on this subject. Part I presents an overview of theoretical discourses that try to define the purpose of political films. These theories can be gathered into three major reading frameworks, depending on the definition of politics they rely on and the way they extend it to include filmic phenomena. Part II reverses the perspective: it certainly is possible to identify several forms of commitment in the movies, but one can also notice that politics itself is woven from aesthetic logics, i.e. issues of perception and sensation (fictions, staging, directing, partitions of space and time). Yet if aesthetic experience is involved in political experience, it means that works of art can play a crucial part in the way a given society takes its definite shape, produces determined feelings, evolves. This hypothesis prepares the ground for a fourth reading framework that I present as a legitimate candidate to fulfill the task of understanding political cinema: the aesthetic reading. Part III consists of eleven theses that try to outline it, from both a theoretical and a methodological point of view. Finally, I put the aesthetic reading into practice by providing analyses of films from the 1960's, a time often seen as "poorly committed". The intention is to investigate the relevance of the aesthetic reading and its limits. Since politics is about discourses and images complementing one another, the whole part adopts an alternate structure, each analysis immediately following and expanding on a thesis. This study thus aims at renewing the methods and purposes of political film analysis, but also intends to understand what a film can do to the political problems it inherits. ; Partant de la difficulté qu'il y a à définir le « cinéma politique », ce travail se propose dans un premier temps de synthétiser, d'organiser et d'actualiser les savoirs disponibles sur le sujet. L'objectif est d'esquisser ...

Artistic interventions within organizations meet the issue of their political stance and their critical ability. Can the art intervention foster a humanization of the organization and lower the arbitrary and authoritarian regime? My own experiments through the mean of a discussion device and a protocol based on the rule: "you choose who you listen to, you cannot choose who you talk to", strive at opening a more egalitarian sharing of the speech on the organizational stage. Drawing on Rancière's aesthetic and politic theories, I investigate two cases where my intervention resulted in an increased enforcement of power and a restriction of the freedom to speak. By describing the internal logics underlying the actors' experience of the sensible, I outline a conception of a dialogism not so much concerned with the right to speak and the claim for acknowledgement, as with the inevitable authoritarian quality of listening. The critique of my intervention and my art device and the consideration of the manners in which the actors perceive the heterogeneous dimensions of speech delineate an art form of intervention as an aesthetic education. Training a dissensual listening would mean knowing how to discern any voice among the rustling others, and knowing how discernment is arbitrary. I conclude by circumscribing which ethic responsibility I need to assume in order for my art approach towards organizations to qualify as a true political aesthetics in the sense of Rancière. ; Les interventions artistiques dans le monde des entreprises soulèvent la question de leur capacité critique, et de leur posture politique. L'artiste peut-il contribuer par son intervention à humaniser l'organisation, et diminuer l'exercice de l'autorité arbitraire qui s'y exerce ? Mes propres expériences au moyen d'un dispositif de discussion particulier, basé sur le principe « on choisit qui on écoute, on ne choisit pas à qui on parle », tentent d'instaurer un partage de la parole plus égalitaire sur les scènes ordinaires de la vie organisationnelle. ...

Artistic interventions within organizations meet the issue of their political stance and their critical ability. Can the art intervention foster a humanization of the organization and lower the arbitrary and authoritarian regime? My own experiments through the mean of a discussion device and a protocol based on the rule: "you choose who you listen to, you cannot choose who you talk to", strive at opening a more egalitarian sharing of the speech on the organizational stage. Drawing on Rancière's aesthetic and politic theories, I investigate two cases where my intervention resulted in an increased enforcement of power and a restriction of the freedom to speak. By describing the internal logics underlying the actors' experience of the sensible, I outline a conception of a dialogism not so much concerned with the right to speak and the claim for acknowledgement, as with the inevitable authoritarian quality of listening. The critique of my intervention and my art device and the consideration of the manners in which the actors perceive the heterogeneous dimensions of speech delineate an art form of intervention as an aesthetic education. Training a dissensual listening would mean knowing how to discern any voice among the rustling others, and knowing how discernment is arbitrary. I conclude by circumscribing which ethic responsibility I need to assume in order for my art approach towards organizations to qualify as a true political aesthetics in the sense of Rancière. ; Les interventions artistiques dans le monde des entreprises soulèvent la question de leur capacité critique, et de leur posture politique. L'artiste peut-il contribuer par son intervention à humaniser l'organisation, et diminuer l'exercice de l'autorité arbitraire qui s'y exerce ? Mes propres expériences au moyen d'un dispositif de discussion particulier, basé sur le principe « on choisit qui on écoute, on ne choisit pas à qui on parle », tentent d'instaurer un partage de la parole plus égalitaire sur les scènes ordinaires de la vie organisationnelle. ...

Artistic interventions within organizations meet the issue of their political stance and their critical ability. Can the art intervention foster a humanization of the organization and lower the arbitrary and authoritarian regime? My own experiments through the mean of a discussion device and a protocol based on the rule: "you choose who you listen to, you cannot choose who you talk to", strive at opening a more egalitarian sharing of the speech on the organizational stage. Drawing on Rancière's aesthetic and politic theories, I investigate two cases where my intervention resulted in an increased enforcement of power and a restriction of the freedom to speak. By describing the internal logics underlying the actors' experience of the sensible, I outline a conception of a dialogism not so much concerned with the right to speak and the claim for acknowledgement, as with the inevitable authoritarian quality of listening. The critique of my intervention and my art device and the consideration of the manners in which the actors perceive the heterogeneous dimensions of speech delineate an art form of intervention as an aesthetic education. Training a dissensual listening would mean knowing how to discern any voice among the rustling others, and knowing how discernment is arbitrary. I conclude by circumscribing which ethic responsibility I need to assume in order for my art approach towards organizations to qualify as a true political aesthetics in the sense of Rancière. ; Les interventions artistiques dans le monde des entreprises soulèvent la question de leur capacité critique, et de leur posture politique. L'artiste peut-il contribuer par son intervention à humaniser l'organisation, et diminuer l'exercice de l'autorité arbitraire qui s'y exerce ? Mes propres expériences au moyen d'un dispositif de discussion particulier, basé sur le principe « on choisit qui on écoute, on ne choisit pas à qui on parle », tentent d'instaurer un partage de la parole plus égalitaire sur les scènes ordinaires de la vie organisationnelle. ...

Noticing how difficult it is to understand the notion of "political cinema", I intend to summarize, arrange and update the knowledge on this subject. Part I presents an overview of theoretical discourses that try to define the purpose of political films. These theories can be gathered into three major reading frameworks, depending on the definition of politics they rely on and the way they extend it to include filmic phenomena. Part II reverses the perspective: it certainly is possible to identify several forms of commitment in the movies, but one can also notice that politics itself is woven from aesthetic logics, i.e. issues of perception and sensation (fictions, staging, directing, partitions of space and time). Yet if aesthetic experience is involved in political experience, it means that works of art can play a crucial part in the way a given society takes its definite shape, produces determined feelings, evolves. This hypothesis prepares the ground for a fourth reading framework that I present as a legitimate candidate to fulfill the task of understanding political cinema: the aesthetic reading. Part III consists of eleven theses that try to outline it, from both a theoretical and a methodological point of view. Finally, I put the aesthetic reading into practice by providing analyses of films from the 1960's, a time often seen as "poorly committed". The intention is to investigate the relevance of the aesthetic reading and its limits. Since politics is about discourses and images complementing one another, the whole part adopts an alternate structure, each analysis immediately following and expanding on a thesis. This study thus aims at renewing the methods and purposes of political film analysis, but also intends to understand what a film can do to the political problems it inherits. ; Partant de la difficulté qu'il y a à définir le « cinéma politique », ce travail se propose dans un premier temps de synthétiser, d'organiser et d'actualiser les savoirs disponibles sur le sujet. L'objectif est d'esquisser un panorama, non des films eux-mêmes, mais des discours théoriques qui accompagnent leur développement et fixent leurs objectifs. Ces discours peuvent être rassemblés en trois grands modes de lecture, en fonction de la définition qu'ils donnent de la politique et de la manière dont ils la rendent disponible pour les films. La deuxième partie procède à partir d'une hypothèse inverse : certes, on peut identifier des formes d'engagement dans les arts, mais on peut également constater que la politique est traversée par des logiques esthétiques, au sens de ce qui a trait à la perception et à la sensation (fictions, procédés de mise en scène, modes de distribution de l'espace et du temps). Or, si l'expérience esthétique est une modalité de l'expérience politique, cela signifie que les œuvres d'art peuvent avoir un rôle à jouer dans la manière dont une société se donne à voir, à éprouver, se transforme. À partir de là, il reste à imaginer les conséquences de cette hypothèse dans le champ de la théorie du cinéma, l'enjeu étant de parvenir à formuler un quatrième mode de lecture des films : la lecture esthétique. Les onze thèses qui composent la troisième partie s'efforcent d'en dessiner les contours, sur le plan à la fois théorique et méthodologique. Enfin, des analyses de films des années 1960 (une période qui passe souvent pour « moins politique » que la suivante) viennent mettre en pratique la lecture esthétique, explorer ses possibilités, éprouver ses limites. Chaque analyse se présente comme le contrechamp d'une thèse, de manière à illustrer la complémentarité des discours et des images. L'ambition de ce travail est donc de proposer une nouvelle analytique du cinéma politique, mais aussi de montrer ce que les films sont susceptibles d'ajouter aux problèmes politiques dont ils héritent.

Noticing how difficult it is to understand the notion of "political cinema", I intend to summarize, arrange and update the knowledge on this subject. Part I presents an overview of theoretical discourses that try to define the purpose of political films. These theories can be gathered into three major reading frameworks, depending on the definition of politics they rely on and the way they extend it to include filmic phenomena. Part II reverses the perspective: it certainly is possible to identify several forms of commitment in the movies, but one can also notice that politics itself is woven from aesthetic logics, i.e. issues of perception and sensation (fictions, staging, directing, partitions of space and time). Yet if aesthetic experience is involved in political experience, it means that works of art can play a crucial part in the way a given society takes its definite shape, produces determined feelings, evolves. This hypothesis prepares the ground for a fourth reading framework that I present as a legitimate candidate to fulfill the task of understanding political cinema: the aesthetic reading. Part III consists of eleven theses that try to outline it, from both a theoretical and a methodological point of view. Finally, I put the aesthetic reading into practice by providing analyses of films from the 1960's, a time often seen as "poorly committed". The intention is to investigate the relevance of the aesthetic reading and its limits. Since politics is about discourses and images complementing one another, the whole part adopts an alternate structure, each analysis immediately following and expanding on a thesis. This study thus aims at renewing the methods and purposes of political film analysis, but also intends to understand what a film can do to the political problems it inherits. ; Partant de la difficulté qu'il y a à définir le « cinéma politique », ce travail se propose dans un premier temps de synthétiser, d'organiser et d'actualiser les savoirs disponibles sur le sujet. L'objectif est d'esquisser un panorama, non des films eux-mêmes, mais des discours théoriques qui accompagnent leur développement et fixent leurs objectifs. Ces discours peuvent être rassemblés en trois grands modes de lecture, en fonction de la définition qu'ils donnent de la politique et de la manière dont ils la rendent disponible pour les films. La deuxième partie procède à partir d'une hypothèse inverse : certes, on peut identifier des formes d'engagement dans les arts, mais on peut également constater que la politique est traversée par des logiques esthétiques, au sens de ce qui a trait à la perception et à la sensation (fictions, procédés de mise en scène, modes de distribution de l'espace et du temps). Or, si l'expérience esthétique est une modalité de l'expérience politique, cela signifie que les œuvres d'art peuvent avoir un rôle à jouer dans la manière dont une société se donne à voir, à éprouver, se transforme. À partir de là, il reste à imaginer les conséquences de cette hypothèse dans le champ de la théorie du cinéma, l'enjeu étant de parvenir à formuler un quatrième mode de lecture des films : la lecture esthétique. Les onze thèses qui composent la troisième partie s'efforcent d'en dessiner les contours, sur le plan à la fois théorique et méthodologique. Enfin, des analyses de films des années 1960 (une période qui passe souvent pour « moins politique » que la suivante) viennent mettre en pratique la lecture esthétique, explorer ses possibilités, éprouver ses limites. Chaque analyse se présente comme le contrechamp d'une thèse, de manière à illustrer la complémentarité des discours et des images. L'ambition de ce travail est donc de proposer une nouvelle analytique du cinéma politique, mais aussi de montrer ce que les films sont susceptibles d'ajouter aux problèmes politiques dont ils héritent.

Part of topic : Ambiance, atmosphere, climate: theory, politics and criticism ; International audience ; A current project for a 'smart panoply' arouses a theoretical and critical thinking about this body apparatus engaged in the design and reception of ambiance as a Stimmung. A dialectic echo between the futuristic avant-garde, the philosophy of Georg Simmel and our actuality reveals the aesthetic experience and the political implication inherent to this artifact intermediate to the person and his milieu: the garment. L'ambiance portée, the one we wear and that carries us, expresses this and opens up an horizon.

International audience ; Ever since the early dada experimentations of the 1920's, art has participated in the emergence of a sense of "public space" in public places. By transferring works of art in actual public places, artists in general, and sound artists in particular, have undermined and reshaped our understanding of what an aesthetic experience is and have redefined it's relation to different ethical and political forms of being together. From Max Neuhaus to Atau Tanaka, soundwalks have made it possible for those who walk and listen to infiltrate the complexity of our urban environments. This research is an investigation into how these singular aesthetic events affect our experience of public spaces in such a way as to generate a shift from objective public space to a space that becomes public through interaction.

This thesis seeks to understand the contribution of art museums in the city of Rio de Janeiro as a locus of cultural and aesthetic training for teachers in the early years of basic education and the relationship that teachers establish with these cultural spaces. Understanding cultural training as a right and part of teacher training implies assuming diversity, continuity, and mediation as part of ethical, political, and aesthetic principles of humanizing teacher training. Cultural formation is an intentional, continued, mediated, reflexive and shared process that provides aesthetic experiences so that cultural formation is not just a veneer that represents only one voice. With the support of authors from the field of Education and Museum Education, the concept of aesthetic and cultural formation we approach from a theoretical review, from the perspective of teachers and museum educators. An online questionnaire, interviews and document analysis were the data production tools used. The research findings indicated that, despite an underutilization of the art museum as a place of formation, the investigated museums offer activities that prioritize the authorship and creativity of teachers in a process that involves listening and the permeability of knowledge. As for the teachers, it was possible to observe that the concept of cultural training is not clear and, in general, the idea of access to legitimate cultural goods prevails as a model. This perception affects the relationship that the teacher establishes with the city's cultural facilities and the compensatory vision that runs through his practice with children. However, it was also possible to identify the emergence of dissonant voices that associate a cultural formation with a sensitive formation that transforms the subjectivity of the subject and privileges diversity and otherness. ; Cette thèse vise à comprendre la contribution des musées d'art de Rio de Janeiro comme lieu de formation culturelle et esthétique des enseignants du primaire et la relation ...

This thesis seeks to understand the contribution of art museums in the city of Rio de Janeiro as a locus of cultural and aesthetic training for teachers in the early years of basic education and the relationship that teachers establish with these cultural spaces. Understanding cultural training as a right and part of teacher training implies assuming diversity, continuity, and mediation as part of ethical, political, and aesthetic principles of humanizing teacher training. Cultural formation is an intentional, continued, mediated, reflexive and shared process that provides aesthetic experiences so that cultural formation is not just a veneer that represents only one voice. With the support of authors from the field of Education and Museum Education, the concept of aesthetic and cultural formation we approach from a theoretical review, from the perspective of teachers and museum educators. An online questionnaire, interviews and document analysis were the data production tools used. The research findings indicated that, despite an underutilization of the art museum as a place of formation, the investigated museums offer activities that prioritize the authorship and creativity of teachers in a process that involves listening and the permeability of knowledge. As for the teachers, it was possible to observe that the concept of cultural training is not clear and, in general, the idea of access to legitimate cultural goods prevails as a model. This perception affects the relationship that the teacher establishes with the city's cultural facilities and the compensatory vision that runs through his practice with children. However, it was also possible to identify the emergence of dissonant voices that associate a cultural formation with a sensitive formation that transforms the subjectivity of the subject and privileges diversity and otherness. ; Cette thèse vise à comprendre la contribution des musées d'art de Rio de Janeiro comme lieu de formation culturelle et esthétique des enseignants du primaire et la relation ...

This thesis seeks to understand the contribution of art museums in the city of Rio de Janeiro as a locus of cultural and aesthetic training for teachers in the early years of basic education and the relationship that teachers establish with these cultural spaces. Understanding cultural training as a right and part of teacher training implies assuming diversity, continuity, and mediation as part of ethical, political, and aesthetic principles of humanizing teacher training. Cultural formation is an intentional, continued, mediated, reflexive and shared process that provides aesthetic experiences so that cultural formation is not just a veneer that represents only one voice. With the support of authors from the field of Education and Museum Education, the concept of aesthetic and cultural formation we approach from a theoretical review, from the perspective of teachers and museum educators. An online questionnaire, interviews and document analysis were the data production tools used. The research findings indicated that, despite an underutilization of the art museum as a place of formation, the investigated museums offer activities that prioritize the authorship and creativity of teachers in a process that involves listening and the permeability of knowledge. As for the teachers, it was possible to observe that the concept of cultural training is not clear and, in general, the idea of access to legitimate cultural goods prevails as a model. This perception affects the relationship that the teacher establishes with the city's cultural facilities and the compensatory vision that runs through his practice with children. However, it was also possible to identify the emergence of dissonant voices that associate a cultural formation with a sensitive formation that transforms the subjectivity of the subject and privileges diversity and otherness. ; Cette thèse vise à comprendre la contribution des musées d'art de Rio de Janeiro comme lieu de formation culturelle et esthétique des enseignants du primaire et la relation ...

In third-century China, the huge political and intellectual mutations occurring after the collapse of the Han dynasty result in the awakening of a new self-consciousness of man and the emergence of new philosophical trends (the so called Dark Learning), or also an artistic activity breaking off with four centuries of Confucian orthodoxy. Music, which occupies a privileged position in the life of literati, evolves as well, as far as its traditional status and practice are both concerned. No more considered a tool of moralization for the sake of civilized order or social harmony, it becomes a private and free distraction, emancipated from political or any other pragmatic purpose. The conceptions of music appearing in this context of nascent aesthetics provide the subject matter of our research. Focusing on Ruan Ji 阮籍 (210-263) and Ji Kang 嵇康 (223-262), two leading figures of the well-known literati group "the Seven Sages of the bamboo grove" who were also famous poets, thinkers and musicians, we attempt to examine their aesthetic thought throughout their main writings on music, concerning issues such as the origins and nature of music, its moral or social functions, its political or macrobiotic use, its ethical or dietetic virtues, and also its relation to man's emotions. The textual analysis is completed by the study of musical practices or gestures (Ruan Ji's whistling, Ji Kang's playing the zither), that illustrate the effective application of their ideas in concrete life. Therefore, aesthetics does not only consist in a mere discourse, but becomes a kind of ethos, in which the emancipation of music is inseparable from that of the individual himself, through his aesthetic experience. ; Dans la Chine du IIIè siècle, les mutations politiques et intellectuelles considérables survenues après l'effondrement des Han favorisent l'éveil d'une conscience inédite de l'individu, ainsi que l'émergence de nouvelles tendances philosophiques (le néo-taoïsme de l'Étude du Mystère) et l'apparition d'une activité artistique en ...