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Cette contribution à l'analyse sociologique du travail des équipes de direction pénitentiaire éclaire le fondement de leur activité : la gestion de la détention. Celle-ci s'exerce dans des organisations marquées par une forte « régulation autonome » aux mains des surveillants mais aussi, depuis une quinzaine d'années, par un renforcement de la « régulation de contrôle » politico-administrative (Reynaud, 1988). Celle-ci est d'autant plus affirmée que ces équipes évoluent dans un contexte de travail caractérisé par un phénomène endémique de surpopulation pénitentiaire et par la densification des relations d'interdépendance entre les prisons et leur environnement. Malgré les contraintes qu'impliquent ces recompositions, les membres de ces équipes manifestent certaines capacités d'action au travers de deux types de pratiques délibératives leur permettant d'orienter – marginalement et éthiquement – les organisations et les politiques pénitentiaires. L'une, prudente (Champy, 2012), consiste à articuler subtilement contraintes et opportunités par un contournement des règles dans des situations incertaines ; l'autre, rusée (Lécu, 2013), consiste à s'appuyer sur des partenaires externes pour dénoncer l'hypocrisie de certains discours politiques. ; This paper aims at analysing the work of prison management teams. Working in organizations that are mainly "auto-regulated" by prison guards, governors' teams have to cope, for the last fifteen years, with a heightened control exercised by the central administration. This "regulation of control" (Reynaud, 1988) is inter alia justified by the endemic phenomenon of overcrowding and the increasing interdependency between prisons and their environment. Despite the constraints implied by these shifts, prison governors preserve some autonomy through two types of deliberative practice allowing them to influence - marginally and ethically – prison organizations and policies. The first one, called practical wisdom or prudence (Champy, 2012), lies in the subtle bypass of the rules in uncertain situations; the second one, called cunning, or ruse (Lécu, 2013), consists in denouncing the hypocrisy of some political discourses with the help of some external partners. ; Peer reviewed

We present in this thesis the results of a qualitative study based on two programs (Hopital Manager and CURSUS 3),located at the clinic La Sagesse of Rennes; this study aims to emphasize the communicative challenges posed by thesetools in clinical practice.Those tools are now considered as devices for modernization, rationalization, change of practices, and interactions between the patient, the doctor and caregivers. Thus, our goal is to show that in addition to technical issues, managerial, political and economic factors that are identified by many researchers, they are also challenges in terms of communication.The questions we will raise, from the point of view of research in Information Sciences and Communication, deal with rationalization process, and will be part of an issue related to organizational change, information traffic or standardization practices. Considering these concerns, technology deduces any reasoning from one premise, the one of performativity in organizations. What we choose to select in Orlikowski's work has to do with the fact that what matters, in order to evaluate the effectiveness and performance of technology, is not technological artifact, but technologies in practice (Orlikowski, 2000). Thus, our goal is to show that the integrative medical discourse is a performative utterance based on communication patterns ; Nous présenterons dans le cadre de cette thèse les résultats d'une étude qualitative basée sur deux logiciels (HôpitalManager et CURSUS 3), implantés à la clinique La Sagesse de Rennes ; étude qui a pour objectif, de souligner les enjeuxcommunicationnels que pose ces outils dans les pratiques cliniques. Ces outils sont considérés aujourd'hui comme des dispositifs de modernisation, de rationalisation, de changementdes pratiques, et des interactions entre le patient, le médecin et les dispensateurs de soins. Ainsi, notre objectif est donc demontrer qu'en plus des enjeux techniques, managériaux, politiques et économiques qui sont identifiés par de nombreuxchercheurs, il existe des défis en termes de communication.Les interrogations que nous soulèverons du point de vue de la recherche en Science de l'Information et de la Communication, autour de ces processus de rationalisation, s'inscriront dans une problématique de changementorganisationnel, de circulation d'information ou encore de normalisation des pratiques professionnelles. Dans cespréoccupations, la technologie déduit tout son raisonnement à partir d'une seule prémisse, celle de la performativité dans les organisations. Ce que nous retenons des travaux d'Orlikowski, réside dans le fait que ce qui compte pour évaluer l'efficacité et la performance d'une technologie n'est pas l'artefact technologique, mais c'est la technologie en pratique(Orlikowski, 2000). Ainsi, notre objectif est de montrer que le discours médico-intégratif, est un énoncé performatif quirepose sur des modalités de communication

We present in this thesis the results of a qualitative study based on two programs (Hopital Manager and CURSUS 3),located at the clinic La Sagesse of Rennes; this study aims to emphasize the communicative challenges posed by thesetools in clinical practice.Those tools are now considered as devices for modernization, rationalization, change of practices, and interactions between the patient, the doctor and caregivers. Thus, our goal is to show that in addition to technical issues, managerial, political and economic factors that are identified by many researchers, they are also challenges in terms of communication.The questions we will raise, from the point of view of research in Information Sciences and Communication, deal with rationalization process, and will be part of an issue related to organizational change, information traffic or standardization practices. Considering these concerns, technology deduces any reasoning from one premise, the one of performativity in organizations. What we choose to select in Orlikowski's work has to do with the fact that what matters, in order to evaluate the effectiveness and performance of technology, is not technological artifact, but technologies in practice (Orlikowski, 2000). Thus, our goal is to show that the integrative medical discourse is a performative utterance based on communication patterns ; Nous présenterons dans le cadre de cette thèse les résultats d'une étude qualitative basée sur deux logiciels (HôpitalManager et CURSUS 3), implantés à la clinique La Sagesse de Rennes ; étude qui a pour objectif, de souligner les enjeuxcommunicationnels que pose ces outils dans les pratiques cliniques. Ces outils sont considérés aujourd'hui comme des dispositifs de modernisation, de rationalisation, de changementdes pratiques, et des interactions entre le patient, le médecin et les dispensateurs de soins. Ainsi, notre objectif est donc demontrer qu'en plus des enjeux techniques, managériaux, politiques et économiques qui sont identifiés par de nombreuxchercheurs, il existe ...

Titus Pomponius Atticus was one of the most controversial characters during the last century of the Roman Republic. His name went down in History thanks to his lifelong amicitia, his friendship, with famous roman orator: Cicero. Friend with the highest dignitaries of his time, regardless of their political affiliations, he succeeded in constituting a network of friendly relations which allowed him to preserve his "tranquility", in a time marked by many ruthless civil wars. Practicing a moderate form of Epicureanism, this Roman man devoted himself to the pleasures of Otium while attempting to make a symbiosis between the duties of his "condition," and the "demands" of his morality. As a aristocratic financier, an informant, a political adviser, a bookseller and a publisher, this man, like a chameleon, possessed many talents which attracted the favor and esteem of « all » of his contemporaries. In a political context as troubled and dangerous as the First century of the Republic, threatened many times, Atticus managed to come out of each of these wars with an increase stature. Indeed, during that time, while his closest relatives were struck by misfortune with each regime change, Atticus' position and fortune grew stronger and bigger. As a true example of sociability, he enjoyed a real political power through his friendships. Where some insisted on changing only the present, Atticus showed great ability and ingenuity. Like a visionary ahead of this time, he chose to observe, analyze, foresee the future, and to lead a « political action » capable of dealing with the revolution that will give birth to the Roman Empire. Although a privileged actor and witness of the roman fate, he displayed a fierce desire to remain behind the scenes. He was aware of the realities of his time and was eager to « remain free ». He was also determined to "live" and "survive" according to his desires, at a time when this seemed impossible. This « man of the shadows », who until now still remains a mystery for most of us, appears like the ...

Titus Pomponius Atticus was one of the most controversial characters during the last century of the Roman Republic. His name went down in History thanks to his lifelong amicitia, his friendship, with famous roman orator: Cicero. Friend with the highest dignitaries of his time, regardless of their political affiliations, he succeeded in constituting a network of friendly relations which allowed him to preserve his "tranquility", in a time marked by many ruthless civil wars. Practicing a moderate form of Epicureanism, this Roman man devoted himself to the pleasures of Otium while attempting to make a symbiosis between the duties of his "condition," and the "demands" of his morality. As a aristocratic financier, an informant, a political adviser, a bookseller and a publisher, this man, like a chameleon, possessed many talents which attracted the favor and esteem of « all » of his contemporaries. In a political context as troubled and dangerous as the First century of the Republic, threatened many times, Atticus managed to come out of each of these wars with an increase stature. Indeed, during that time, while his closest relatives were struck by misfortune with each regime change, Atticus' position and fortune grew stronger and bigger. As a true example of sociability, he enjoyed a real political power through his friendships. Where some insisted on changing only the present, Atticus showed great ability and ingenuity. Like a visionary ahead of this time, he chose to observe, analyze, foresee the future, and to lead a « political action » capable of dealing with the revolution that will give birth to the Roman Empire. Although a privileged actor and witness of the roman fate, he displayed a fierce desire to remain behind the scenes. He was aware of the realities of his time and was eager to « remain free ». He was also determined to "live" and "survive" according to his desires, at a time when this seemed impossible. This « man of the shadows », who until now still remains a mystery for most of us, appears like the ...

Titus Pomponius Atticus was one of the most controversial characters during the last century of the Roman Republic. His name went down in History thanks to his lifelong amicitia, his friendship, with famous roman orator: Cicero. Friend with the highest dignitaries of his time, regardless of their political affiliations, he succeeded in constituting a network of friendly relations which allowed him to preserve his "tranquility", in a time marked by many ruthless civil wars. Practicing a moderate form of Epicureanism, this Roman man devoted himself to the pleasures of Otium while attempting to make a symbiosis between the duties of his "condition," and the "demands" of his morality. As a aristocratic financier, an informant, a political adviser, a bookseller and a publisher, this man, like a chameleon, possessed many talents which attracted the favor and esteem of « all » of his contemporaries. In a political context as troubled and dangerous as the First century of the Republic, threatened many times, Atticus managed to come out of each of these wars with an increase stature. Indeed, during that time, while his closest relatives were struck by misfortune with each regime change, Atticus' position and fortune grew stronger and bigger. As a true example of sociability, he enjoyed a real political power through his friendships. Where some insisted on changing only the present, Atticus showed great ability and ingenuity. Like a visionary ahead of this time, he chose to observe, analyze, foresee the future, and to lead a « political action » capable of dealing with the revolution that will give birth to the Roman Empire. Although a privileged actor and witness of the roman fate, he displayed a fierce desire to remain behind the scenes. He was aware of the realities of his time and was eager to « remain free ». He was also determined to "live" and "survive" according to his desires, at a time when this seemed impossible. This « man of the shadows », who until now still remains a mystery for most of us, appears like the ...

In lieu of an abstract, here is a brief excerpt of the content: "L'objection la plus ancienne et la plus redoutable à la démocratie fait valoir que le gouvernement par le peuple dessert le gouvernement pour le peuple. Les citoyens manquant pour la plupart de sagesse ou de compétence, le bien commun serait mieux assuré en confiant le pouvoir à un individu éclairé ou à une élite experte. Une réponse commune à cette objection concède la prémisse mais affirme la priorité au gouvernement par le peuple sur le gouvernement pour le peuple : le droit égal à la participation devrait l'emporter sur la promotion de la compétence, même si celle-ci est requise par le bon gouvernement. La démocratie se trouve alors réduite à un ensemble de procédures équitables, traitant les citoyens en égaux ; elle ne se définit plus par la poursuite du bien commun. Il est toutefois une autre réponse à l'objection, qui évite cette dérive vers un procéduralisme étroit. Elle consiste à nier la prémisse et à affirmer la sagesse politique du peuple. Il n'est pas vrai que le gouvernement pour le peuple serait mieux assuré en confiant le pouvoir à un petit nombre de sages ou d'experts, fussent-ils les meilleurs parmi les citoyens. Cette thèse remarquable peut paraître improbable. Sa défense peut pourtant s'appuyer sur l'un des arguments les plus intrigants élaborés par la philosophie politique aristotélicienne, qui inspire et éclaire les controverses philosophiques contemporaines sur la valeur du régime démocratique : l'argument de la sagesse de la multitude."

This research is an attempt to identify, in the works of political actors who are unarguably looked as wise, the elements of a method we could use today in our coexistence. We make the assumption that there is a community of wisdom across times and cultures. In order to validate this, we have compared the works of Confucius (6th century BC), Marcus Aurelius (2nd), Montaigne (16th century), Gandhi (19th / 20th century) and Tenzin Gyatso, the 14th Dalai Lama (20th / 21st century). All are widely regarded as wise, in academic and popular publications. We are building our work on the concepts proposed by François Jullien, a contemporary philosopher and sinologist: his approach by poles, some of his concepts and his analysis of wisdom. Despite his criticisms of a comparative approach, we have adopted this approach. Following Edgar Morin, we used notions to specify points of comparison related to humanity and not to any particular culture. At the end of the comparison, it appears that the five sages have a lot in common: the adhesion to change, the priority given to the need and not the desire, the self-improvement, the spirit as key to access to the world, the idea of a coherent reality, root of the solidarity. Finally, we are drawing the contours of a practical wisdom, a way of life that can be sketched by a set of biases, orientations and practical options. This work fits into the traditional approach of "philo-sophy", the love of wisdom. It is also part of a philosophy of wisdom, a reflective approach in the same spirit as philosophy of science or religion. This approach exists in the Anglo-Saxon world, but is not yet very pregnant in the French-speaking academic space. ; Cette thèse cherche à identifier, chez des auteurs politiques considérés comme étant des sages, des éléments de méthode susceptibles d'être utilisés aujourd'hui dans une action pour coexister au mieux. Nous faisons l'hypothèse qu'il existe une communauté de sagesse à travers le temps et les cultures. Afin de la vérifier, nous comparons les œuvres de Confucius (VIe siècle av. JC), Marc Aurèle (IIe), Montaigne (XVIe), Gandhi (XIX/XXe) et Tenzin Gyatso, le 14e Dalaï lama (XX/XXIe). Tous sont largement tenus pour sages, comme l'indiquent moult recherches et une notoriété populaire. Nous construisons notre travail sur celui de François Jullien, philosophe et sinologue contemporain : son approche par pôles, certaines de ses notions et son analyse de la sagesse. Malgré ses critiques de l'approche comparative, nous empruntons ce chemin. Nous nous appuyons alors sur les travaux d'Edgar Morin, où nous trouvons de quoi préciser des points de comparaison relatifs à l'humain et non à quelque culture particulière. Au terme de la comparaison, il apparaît que les sages retenus convergent : dans l'adhésion au changement, la primauté du besoin sur le désir, le perfectionnement de soi, l'esprit décisif pour l'accès au monde, l'idée d'un réel cohérent où s'enracine une nécessaire solidarité. Nous concluons en esquissant une sagesse engageante, mode de vie qui peut être schématisé par un ensemble de partis-pris, d'orientations et de voies pratiques. Ce travail s'inscrit dans la démarche originelle de la « philo-sophie », amour de la sagesse. Il s'inscrit aussi dans une philosophie de la sagesse, démarche réflexive du même type que la philosophie des sciences. Cette approche existe dans le monde anglo-saxon, mais est peu présente dans l'espace académique francophone. ; (FILO - Philosophie) -- UCL, 2019