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Advisor(s)
Abstract(s)
O objetivo deste trabalho é (re)pensar a significação ética da realização do caráter político
nas relações, que é próprio ao domínio comum-público. Esta reflexão parte com Hannah
Arendt, que ocupa um lugar privilegiado nesta Tese, e abre diálogo com outros autores,
escolhidos e julgados pertinentes para dar conta desta questão central. De saída, trata-se de
compreender, sob o olhar desta autora, as dimensões elementares da sua teoria acerca da
vita activa: trabalho (labour), obra (work) e ação (política), primeiramente do lugar mais
inaugural do seu próprio pensamento e, então, conforme as representações históricas,
segundo Dominique Méda, e a própria genealogia secularizada do capitalismo, segundo Max
Weber, em relação a estas dimensões. Estamos assujeitados a uma vida contemporânea
comprimida em trabalho (labour), pelas vias de um capitalismo hegemônico, cada vez mais
imaterial e das emoções, tal como nos explicitam autores como André Gorz e Byung-Chul Han.
Somos por excelência uma sociedade de trabalhadores e consumidores, cujas crises mais
estruturais dizem respeito à constante liberação de um trabalho ‒ a partir dos pretendidos e
desejáveis avanços de produtividade ‒ que foi concebido enquanto função social das nossas
próprias relações. Atualmente consumimos empregabilidade para trabalhar, enquanto
presenciamos, sem trabalho propriamente, o esvaziamento de significação da vida, assim
concebida. Antes mesmo que o sujeito pudesse se emancipar politicamente, foi o trabalho na
sociedade do capitalismo, por ele mesmo, que se emancipou, adquirindo desde um cunho
ético de dever até uma valoração extremamente positivada. Sob o traço metodológico de
interlocuções ‒ uma atitude deliberada de pesquisa que se propõe estar junto com as vozes
da resistência e a ouvi-las ‒, este trabalho ilustra ou coloca em evidência alguns dos
epicentros de alternativas outsiders que reverberam para as bordas ondas ambivalentes de
possibilidades de rupturas e de saídas e superação desta lógica, como a Comunidade Noiva do
Cordeiro, em Belo Vale/Minas Gerais/Brasil; a Comunidade de Tamera, em Portugal; e o
movimento europeu sociopolítico do Decrescimento. Estas iniciativas outsiders fazem
denunciar as fissuras e brechas mais sintomáticas das contradições da sociedade do trabalho
no capitalismo, enquanto expõem sua genuína práxis de caring democracy and work. Este
trabalho é uma espécie de peça anárquica a denunciar a urgência sintomática de devolvermos
ao nosso domínio público o seu caráter político a partir do diálogo que tem de participar da
ação política. Por outras palavras, a partir de narrações de fato de representatividade
subjetiva e a partir de uma ética da disponibilidade dos sujeitos ao encontro, tal como
compreendido pelo filósofo Martin Buber. Um dialogar, por sua vez, que convoca à revelação
do “quem que age” do lugar das “emoções que nos fabricam” (íntimo) e do “governo destas”
(contingência). Uma política que é o próprio acontecer daquilo que temos em plena
igualdade: a diferença.
The goal of this work is to (re)think the ethics meaning of the political character accomplishment into the relations, which one is proper at the common-public domain. This present reflection starts with Hannah Arendt, who has a privileged place in this research, and opens to dialogue with other authors, chosen and considered to be relevant to my central question. From the beginning, it means to comprehend, towards her thoughts, the proper activities at vita activa: labour, work and action (politics), firstly according her own considerations and, then, based on historical representations of this scenario according to Dominique Méda, and based on a secular genealogy of capitalism according also to Max Weber. We have been subjected to a compressed contemporary life into labour, by the means of a hegemonic capitalism, ever since more immaterial and on the emotional, as André Gorz and Byung-Chul Han like to argue. We are by excellence a labour and consumers society, whose structural pointed crisis tell us about the constant liberation of labour ‒ through the programmed and desired productivity advances ‒, that was conceived as a social function of our own relations. Nowadays we have the need to acquire employability so to labour, while we face, by the lackness of properly labour opportunities, the emptying of life’s significance. Before the subject could emancipate politically, it was labour what emancipated firstly, earning an ethic duty aspect and later even an extremely well and positively valued view. Under the methodology of interlocutions ‒ a deliberated researching attitude that proposes itself gathering within the so called voices of resistance and listening to them ‒ this work illustrates and bring into evidence some outsiders alternatives showing ruptures possibilities and pointing to ways out, as Noiva do Cordeiro Community in Brazil, Tamera Community in Portugal and the Degrowth movement. These initiatives may detect symptomatic fissures of the contradictions at the capitalism labour society while practicing caring democracy and work. This work is an anarchical frame informing the symptomatic urgency that we have to accomplish back the political character into our public domain through the dialogue that must participate into the political action. In other words, through real representative narratives and through the ethics of availability to be present at encounters, as comprehended by the philosopher Martin Buber. A dialogue that evokes the revealing of the acting subject according to “our emotional makeup” and their achievement. A politics that reflects our only true equality: the difference.
The goal of this work is to (re)think the ethics meaning of the political character accomplishment into the relations, which one is proper at the common-public domain. This present reflection starts with Hannah Arendt, who has a privileged place in this research, and opens to dialogue with other authors, chosen and considered to be relevant to my central question. From the beginning, it means to comprehend, towards her thoughts, the proper activities at vita activa: labour, work and action (politics), firstly according her own considerations and, then, based on historical representations of this scenario according to Dominique Méda, and based on a secular genealogy of capitalism according also to Max Weber. We have been subjected to a compressed contemporary life into labour, by the means of a hegemonic capitalism, ever since more immaterial and on the emotional, as André Gorz and Byung-Chul Han like to argue. We are by excellence a labour and consumers society, whose structural pointed crisis tell us about the constant liberation of labour ‒ through the programmed and desired productivity advances ‒, that was conceived as a social function of our own relations. Nowadays we have the need to acquire employability so to labour, while we face, by the lackness of properly labour opportunities, the emptying of life’s significance. Before the subject could emancipate politically, it was labour what emancipated firstly, earning an ethic duty aspect and later even an extremely well and positively valued view. Under the methodology of interlocutions ‒ a deliberated researching attitude that proposes itself gathering within the so called voices of resistance and listening to them ‒ this work illustrates and bring into evidence some outsiders alternatives showing ruptures possibilities and pointing to ways out, as Noiva do Cordeiro Community in Brazil, Tamera Community in Portugal and the Degrowth movement. These initiatives may detect symptomatic fissures of the contradictions at the capitalism labour society while practicing caring democracy and work. This work is an anarchical frame informing the symptomatic urgency that we have to accomplish back the political character into our public domain through the dialogue that must participate into the political action. In other words, through real representative narratives and through the ethics of availability to be present at encounters, as comprehended by the philosopher Martin Buber. A dialogue that evokes the revealing of the acting subject according to “our emotional makeup” and their achievement. A politics that reflects our only true equality: the difference.
Description
Keywords
Filosofia do Trabalho Sociologia do Trabalho