Academic literature on the topic 'Michel (1926-1984 ; philosophe)'

The research tackles a studying in the microphysics of power or authority in accordance to its modern form by Michel Foucault (1926-1984) who is regarded among the great philosophers in the second half of twentieth century. The research takes a modern literary text (as it's shown in the title) to trace the hidden and announced struggles among these contexts، and it also discusses the efficiency of this foucauldian concept in the terms of narratology. It، further، shows the theory of fissionable spreading of authority with its main four implications including the cover as sphere for power، the core of authority and its forms، the mechanisms of opposing authority، and criticizing the authority and its institutions and exposing their discourses. Finally، the research displays the concluded points through analysis، and via both horizontal and vertical reading for the narratorial extracts from the novel، then it ends up with footnotes، works cited، and sources.

In Indian culture, Vedas and Upanishads take a prominent place and are considered as ancient. These ancient scriptures teach us that “Maathru Devo Bhava” (Web) which means a mother is thefirst god and ought to be given utmost respects. This verse proves to be absurd inMahasweta Devi’s short story “Breast Giver”. Mahasweta Devi was a Bengali Fiction writer. In her writings, subaltern predicaments occupy a central position in general and the woman in particular. Her most accolade works are Hajar Churashir Maa, Rudali, and Aranyer Adhikar. “Breast Giver” is originally written in Bengali and translated into English by a feminist critic, Gayatri Chakravorty Spivak. In the present story, Mahasweta Devi brings in the predicaments of a woman who sacrifices her life for bringing up the family as a bread winner and breathed her last as an orphan.The title of the story is used as a synonym for wet nurse. The present paper interprets “Breast Giver” from the point of view of power relations suggested by Michel Foucault (1926-1984) a Psychologist, a Philosopher, and a Historian.

With works by Danish artists Niels Nedergaard (1944-1987) and Peter Nansen Scher- fig (b. 1963) and Vietnamese-Danish artist Danh Vo (b. 1975) as point of departure, the text examines how male homosexuality and the understanding of the gay self has been presented in photographs by Danish gay artists. The text uses archive theory by French philosopher Michel Foucault (1926-1984) to examine how the artists have used their sexuality to question and break free from the current sociocultural structures within society. Furthermore, the text uses gay studies by French sociologist and writer Didier Eribon (b. 1953) in the examination of the photographs as expressions of gay life. In addi- tion, the text uses Danish gay history to show how Nedergaard’s photos carry traces of a dialogue-based path in the fight for gay rights and elements of gay activism. Finally, the text raises the question if one can speak of a gay writing, an écriture gay, and discusses how the photographs by Nedergaard, Nansen Scherfig and Vo can be understood as examples of such a praxis.

Historian has been preserving a historical unity and continuity as a truth. There is an assumption that history has a ‘constant’. This paper explains and proves otherwise. This writing understands history is in fact filled with various ruptures, differences, and deviations. This uncertainty has taken place when ‘language’ becomes a focus of the study of history. In his L’Archeologie du savoir (1969), Michel Foucault (1926-1984) rejected the preconception of history as unity and continuity. He believed the history as a journey with various ruptures, differences, and irregularities that reveal uncertainty. This reversal has taken place when language as the focus’ study in the history of knowledge. Foucault has called this method as the Archaeology of Knowledge. This is the question which this paper is going to respond: “How does Michel Foucault’s archaeology of knowledge, the analytical philosophy of language, elucidate the diversity within Marshall G.S. Hodgson’s history of Islam?” These three below mentioned questions respectively reflect a three-fold dimension of the diversity in Foucault’s thoughts as explained in his L’Archeologie du savoir (poststructuralism-structuralism, postmodernism, and philosophy of history). First, how does Hodgson, as a structuralist, write the history of Islam by way of developing system of discourses to reveal meaning; at the same time, as a poststructuralist, he reveals incoherence of discourses and its plurality of meanings? Second, how do we understand that the social structure in the history cannot be simply detached from the chains of power as a constitutive dimension of discourse? Third, how do we comprehend, that in every stages of history, they have its distinctive episteme and diversity of thoughts that support the formation of discourses? This research is essentially to explain the three perspectives of Foucault’s philosophy. At the same time, the three approaches in Hodgson’s writing on the history of Islam are also being explored. Both points of convergence and of divergence have become the whole study of this paper.

In dieser Arbeit wird das Konzept der Gouvernementalität des französischen Philosophen Michel Foucault (1926–1984) vorgestellt und seine Übertragung auf die Pflegewissenschaft aufgezeigt. Der Begriff Gouvernementalität entstammt den Spätschriften Foucaults und bildet eine Fortsetzung, Erweiterung und Akzentverschiebung seiner einflussreichen Analytik der Macht. Die Problemkomplexe Staat und Subjektivität kann Foucault mit der strategischen Konzeption von Macht nicht hinreichend unter einer einheitlichen analytischen Perspektive untersuchen. Erst mit dem Begriff der Regierung und dem Konzept der Gouvernementalität findet Foucault eine befriedigende Analysemethode. Machtbeziehungen werden hierbei unter dem Blickwinkel von Führung untersucht; so lassen sich Sozialtechnologien und Technologien des Selbst in ihrer Beziehung zueinander analysieren. Mittels dieser Perspektivenerweiterung gelingt die Analyse neoliberaler Gouvernementalität. Es lässt sich eine Neudefinition des Verhältnisses von Staat und Ökonomie aufzeigen, wobei der Markt zum regulierenden Prinzip des Staates wird und das Ökonomische alle Bereiche menschlichen Handelns umfasst. Die bisherige Foucault-Rezeption in der Pflegewissenschaft schließt (bis auf wenige Ausnahmen) nicht an die Spätschriften Foucaults an und bleibt damit in ihren Möglichkeiten begrenzt. Exemplarisch wird in dieser Arbeit der Qualitätsdiskurs und die Problematik der Bedürfnisinterpretation untersucht. In beiden Feldern lässt sich zeigen, wie sowohl die Patienten als auch die Pflegenden im Sinne neoliberaler Subjektbildung geformt werden und letztlich pflegerisches Handeln zu ökonomischem Handeln transformiert wird.

Crises are able to change and even ruin the traditional ways of text interpretation. They also affect the production of new phenomena in culture, science, and arts. The experience of Paul-Michel Foucault (1926–1984) is a typical example of how external events lead to drastic changes in scholar’s methodological views. According to G. Deleuze, P.-M. Foucault’s way of thinking «did not evolve, but went through crises». P.-M. Foucault has repeatedly pointed out that revolutionary events are the result of a general restructuring of the episteme. Relying mostly on the works of Maurice Blanchot, Didier Eribon, James Miller, and Paul Veyne, the scientific accomplishments of P.-M. Foucault might be divided into three stages: the archeology of knowledge (until 1968), the genealogy of power (1968-1980), and the esthetics of existence (1980s). The year 1968 has marked the epistemological border between the «archaeological» and «genealogical» stages – the period of change in the methodology of his research. While delivering the course lectures «Man in Western Thought» in 1968 in Tunisia, where (as in Paris) occurred a few student protests, P.-M. Foucault took part in them. At that time P.-M. Foucault possessed expressive «political intuition» (G. Deleuze), so he realized the myth-making function of political ideology and emphasized the importance of «revolutionary energy». At the experimental Vincennes University, which was opened at the request of the demonstrators, he headed the department of philosophy, feeding on the rebellious enthusiasm of communists, Trotskyists and leftists. According to D. Eribon, it was at this time that «a new Foucault was born», the one who embodied the image of an intellectual fighter. Thus, the events of May 1968 caused «the outing of the structure on the street» and even created the new ways of interpretation. In such conditions, trying to get rid of the «shortcuts» and «privileges of structuralism», P.-M. Foucault changed his methodology, as well as articulated a «new subjectivity» in the stream of post-structuralist poetics, which became the leading methodological trend in literary studies of the second half of the XX century – the early XXI centuries.

Michel Foucault (1926-1984) was indisputably one of the most significant theorists of the twentieth century. His work is generally interdisciplinary in nature delving especially into the humanities, and to a greater extent it includes philosophically oriented historical research in philosophy, history and theology. All this was in a quest for truth and to reflect on humanity which is the focus. Foucault recurrently pursued a manner in which to comprehend the ideas that form our present. In the materialist and consumer driven world of the 21st Century, spiritual practices in Christianity are often viewed by growing numbers of subjects as being based on what are considered to be obsolete religious traditions. The article focuses on the notion that Christianity indeed has a huge role to play in life and in understanding contemporary spirituality and religious life. Foucault was seemingly motivated by a strong yearning to discover a substitute for intimacy with the creator God and a desire to see power relations made devoid of the ability to limit a subjects freedom and domination by, for example, churches and their doctrines and dogmas. He argued that self-awareness was not a goal in itself, but rather something that is pursued in order for one to care for oneself in a world in which there are power relations in existence. Foucault maintained that by caring for oneself, one could transform oneself into a more ethical person. Through considering one’s previous and imminent actions and by evaluating if the actions align with ones ethics and goals, one can get to realise how insignificant one is when compared to the limitlessness creation. A standpoint on spirituality and Christianity per se, is advanced based on Michel Foucault’s work on spiritual observances in Christianity.

IntroductionCulinary education in Ireland has long been influenced by culinary education being delivered in catering colleges in the United Kingdom (UK). Institutionalised culinary education started in Britain through the sponsorship of guild conglomerates (Lawson and Silver). The City & Guilds of London Institute for the Advancement of Technical Education opened its central institution in 1884. Culinary education in Ireland began in Kevin Street Technical School in the late 1880s. This consisted of evening courses in plain cookery. Dublin’s leading chefs and waiters of the time participated in developing courses in French culinary classics and these courses ran in Parnell Square Vocational School from 1926 (Mac Con Iomaire “The Changing”). St Mary’s College of Domestic Science was purpose built and opened in 1941 in Cathal Brugha Street. This was renamed the Dublin College of Catering in the 1950s. The Council for Education, Recruitment and Training for the Hotel Industry (CERT) was set up in 1963 and ran cookery courses using the City & Guilds of London examinations as its benchmark. In 1982, when the National Craft Curriculum Certification Board (NCCCB) was established, CERT began carrying out their own examinations. This allowed Irish catering education to set its own standards, establish its own criteria and award its own certificates, roles which were previously carried out by City & Guilds of London (Corr). CERT awarded its first certificates in professional cookery in 1989. The training role of CERT was taken over by Fáilte Ireland, the State tourism board, in 2003. Changing Trends in Cookery and Culinary Textbooks at DIT The Dublin College of Catering which became part of the Dublin Institute of Technology (DIT) is the flagship of catering education in Ireland (Mac Con Iomaire “The Changing”). The first DIT culinary award, was introduced in 1984 Certificate in Diet Cookery, later renamed Higher Certificate in Health and Nutrition for the Culinary Arts. On the 19th of July 1992 the Dublin Institute of Technology Act was enacted into law. This Act enabled DIT to provide vocational and technical education and training for the economic, technological, scientific, commercial, industrial, social and cultural development of the State (Ireland 1992). In 1998, DIT was granted degree awarding powers by the Irish state, enabling it to make major awards at Higher Certificate, Ordinary Bachelor Degree, Honors Bachelor Degree, Masters and PhD levels (Levels six to ten in the National Framework of Qualifications), as well as a range of minor, special purpose and supplemental awards (National NQAI). It was not until 1999, when a primary degree in Culinary Arts was sanctioned by the Department of Education in Ireland (Duff, The Story), that a more diverse range of textbooks was recommended based on a new liberal/vocational educational philosophy. DITs School of Culinary Arts currently offers: Higher Certificates Health and Nutrition for the Culinary Arts; Higher Certificate in Culinary Arts (Professional Culinary Practice); BSc (Ord) in Baking and Pastry Arts Management; BA (Hons) in Culinary Arts; BSc (Hons) Bar Management and Entrepreneurship; BSc (Hons) in Culinary Entrepreneurship; and, MSc in Culinary Innovation and Food Product Development. From 1942 to 1970, haute cuisine, or classical French cuisine was the most influential cooking trend in Irish cuisine and this is reflected in the culinary textbooks of that era. Haute cuisine has been influenced by many influential writers/chefs such as Francois La Varenne, Antoine Carême, Auguste Escoffier, Ferand Point, Paul Bocuse, Anton Mosiman, Albert and Michel Roux to name but a few. The period from 1947 to 1974 can be viewed as a “golden age” of haute cuisine in Ireland, as more award-winning world-class restaurants traded in Dublin during this period than at any other time in history (Mac Con Iomaire “The Changing”). Hotels and restaurants were run in the Escoffier partie system style which is a system of hierarchy among kitchen staff and areas of the kitchens specialising in cooking particular parts of the menu i.e sauces (saucier), fish (poissonnier), larder (garde manger), vegetable (legumier) and pastry (patissier). In the late 1960s, Escoffier-styled restaurants were considered overstaffed and were no longer financially viable. Restaurants began to be run by chef-proprietors, using plate rather than silver service. Nouvelle cuisine began in the 1970s and this became a modern form of haute cuisine (Gillespie). The rise in chef-proprietor run restaurants in Ireland reflected the same characteristics of the nouvelle cuisine movement. Culinary textbooks such as Practical Professional Cookery, La Technique, The Complete Guide to Modern Cooking, The Art of the Garde Mange and Patisserie interpreted nouvelle cuisine techniques and plated dishes. In 1977, the DIT began delivering courses in City & Guilds Advanced Kitchen & Larder 706/3 and Pastry 706/3, the only college in Ireland to do so at the time. Many graduates from these courses became the future Irish culinary lecturers, chef-proprietors, and culinary leaders. The next two decades saw a rise in fusion cooking, nouvelle cuisine, and a return to French classical cooking. Numerous Irish chefs were returning to Ireland having worked with Michelin starred chefs and opening new restaurants in the vein of classical French cooking, such as Kevin Thornton (Wine Epergne & Thorntons). These chefs were, in turn, influencing culinary training in DIT with a return to classical French cooking. New Classical French culinary textbooks such as New Classical Cuisine, The Modern Patisserie, The French Professional Pastry Series and Advanced Practical Cookery were being used in DIT In the last 15 years, science in cooking has become the current trend in culinary education in DIT. This is acknowledged by the increased number of culinary science textbooks and modules in molecular gastronomy offered in DIT. This also coincided with the launch of the BA (Hons) in Culinary Arts in DIT moving culinary education from a technical to a liberal education. Books such as The Science of Cooking, On Food and Cooking, The Fat Duck Cookbook and Modern Gastronomy now appear on recommended textbooks for culinary students.For the purpose of this article, practical classes held at DIT will be broken down as follows: hot kitchen class, larder classes, and pastry classes. These classes had recommended textbooks for each area. These can be broken down into three sections: hot kitche, larder, and pastry. This table identifies that the textbooks used in culinary education at DIT reflected the trends in cookery at the time they were being used. Hot Kitchen Larder Pastry Le Guide Culinaire. 1921. Le Guide Culinaire. 1921. The International Confectioner. 1968. Le Repertoire De La Cuisine. 1914. The Larder Chef, Classical Food Preparation and Presentation. 1969. Patisserie. 1971. All in the Cooking, Books 1&2. 1943 The Art of the Garde Manger. 1973. The Modern Patissier. 1986 Larousse Gastronomique. 1961. New Classic Cuisine. 1989. Professional French Pastry Series. 1987. Practical Cookery. 1962. The Curious Cook. 1990. Complete Pastrywork Techniques. 1991. Practical Professional Cookery. 1972. On Food and Cooking. The Science and Lore of the Kitchen. 1991. On Food and Cooking: The Science and Lore of the Kitchen. 1991 La Technique. 1976. Advanced Practical Cookery. 1995. Desserts: A Lifelong Passion. 1994. Escoffier: The Complete Guide to the Art of Modern Cookery. 1979. The Science of Cooking. 2000. Culinary Artistry. Dornenburg, 1996. Professional Cookery: The Process Approach. 1985. Garde Manger, The Art and Craft of the Cold Kitchen. 2004. Grande Finales: The Art of the Plated Dessert. 1997. On Food and Cooking: The Science and Lore of the Kitchen. 1991. The Science of Cooking. 2000. Fat Duck Cookbook. 2009. Modern Gastronomy. 2010. Tab.1. DIT Culinary Textbooks.1942–1960 During the first half of the 20th century, senior staff working in Dublin hotels, restaurants and clubs were predominately foreign born and trained. The two decades following World War II could be viewed as the “golden age” of haute cuisine in Dublin as many award-wining restaurants traded in the city at this time (Mac Con Iomaire “The Emergence”). Culinary education in DIT in 1942 saw the use of Escoffier’s Le Guide Culinaire as the defining textbook (Bowe). This was first published in 1903 and translated into English in 1907. In 1979 Cracknell and Kaufmann published a more comprehensive and update edited version under the title The Complete Guide to the Art of Modern Cookery by Escoffier for use in culinary colleges. This demonstrated that Escoffier’s work had withstood the test of the decades and was still relevant. Le Repertoire de La Cuisine by Louis Saulnier, a student of Escoffier, presented the fundamentals of French classical cookery. Le Repertoire was inspired by the work of Escoffier and contains thousands of classical recipes presented in a brief format that can be clearly understood by chefs and cooks. Le Repertoire remains an important part of any DIT culinary student’s textbook list. All in the Cooking by Josephine Marnell, Nora Breathnach, Ann Mairtin and Mor Murnaghan (1946) was one of the first cookbooks to be published in Ireland (Cashmann). This book was a domestic science cooking book written by lecturers in the Cathal Brugha Street College. There is a combination of classical French recipes and Irish recipes throughout the book. 1960s It was not until the 1960s that reference book Larousse Gastronomique and new textbooks such as Practical Cookery, The Larder Chef and International Confectionary made their way into DIT culinary education. These books still focused on classical French cooking but used lighter sauces and reflected more modern cooking equipment and techniques. Also, this period was the first time that specific books for larder and pastry work were introduced into the DIT culinary education system (Bowe). Larousse Gastronomique, which used Le Guide Culinaire as a basis (James), was first published in 1938 and translated into English in 1961. Practical Cookery, which is still used in DIT culinary education, is now in its 12th edition. Each edition has built on the previous, however, there is now criticism that some of the content is dated (Richards). Practical Cookery has established itself as a key textbook in culinary education both in Ireland and England. Practical Cookery recipes were laid out in easy to follow steps and food commodities were discussed briefly. The Larder Chef was first published in 1969 and is currently in its 4th edition. This book focuses on classical French larder techniques, butchery and fishmongery but recognises current trends and fashions in food presentation. The International Confectioner is no longer in print but is still used as a reference for basic recipes in pastry classes (Campbell). The Modern Patissier demonstrated more updated techniques and methods than were used in The International Confectioner. The Modern Patissier is still used as a reference book in DIT. 1970s The 1970s saw the decline in haute cuisine in Ireland, as it was in the process of being replaced by nouvelle cuisine. Irish chefs were being influenced by the works of chefs such as Paul Boucuse, Roger Verge, Michel Guerard, Raymond Olivier, Jean & Pierre Troisgros, Alain Senderens, Jacques Maniere, Jean Delaveine and Michel Guerard who advanced the uncomplicated natural presentation in food. Henri Gault claims that it was his manifesto published in October 1973 in Gault-Millau magazine which unleashed the movement called La Nouvelle Cuisine Française (Gault). In nouvelle cuisine, dishes in Carème and Escoffier’s style were rejected as over-rich and complicated. The principles underpinning this new movement focused on the freshness of ingredients, and lightness and harmony in all components and accompaniments, as well as basic and simple cooking methods and types of presentation. This was not, however, a complete overthrowing of the past, but a moving forward in the long-term process of cuisine development, utilising the very best from each evolution (Cousins). Books such as Practical Professional Cookery, The Art of the Garde Manger and Patisserie reflected this new lighter approach to cookery. Patisserie was first published in 1971, is now in its second edition, and continues to be used in DIT culinary education. This book became an essential textbook in pastrywork, and covers the entire syllabus of City & Guilds and CERT (now Fáilte Ireland). Patisserie covered all basic pastry recipes and techniques, while the second edition (in 1993) included new modern recipes, modern pastry equipment, commodities, and food hygiene regulations reflecting the changing catering environment. The Art of the Garde Manger is an American book highlighting the artistry, creativity, and cooking sensitivity need to be a successful Garde Manger (the larder chef who prepares cold preparation in a partie system kitchen). It reflected the dynamic changes occurring in the culinary world but recognised the importance of understanding basic French culinary principles. It is no longer used in DIT culinary education. La Technique is a guide to classical French preparation (Escoffier’s methods and techniques) using detailed pictures and notes. This book remains a very useful guide and reference for culinary students. Practical Professional Cookery also became an important textbook as it was written with the student and chef/lecturer in mind, as it provides a wider range of recipes and detailed information to assist in understanding the tasks at hand. It is based on classical French cooking and compliments Practical Cookery as a textbook, however, its recipes are for ten portions as opposed to four portions in Practical Cookery. Again this book was written with the City & Guilds examinations in mind. 1980s During the mid-1980s, many young Irish chefs and waiters emigrated. They returned in the late-1980s and early-1990s having gained vast experience of nouvelle and fusion cuisine in London, Paris, New York, California and elsewhere (Mac Con Iomaire, “The Changing”). These energetic, well-trained professionals began opening chef-proprietor restaurants around Dublin, providing invaluable training and positions for up-and-coming young chefs, waiters and culinary college graduates. The 1980s saw a return to French classical cookery textbook such as Professional Cookery: The Process Approach, New Classic Cuisine and the Professional French Pastry series, because educators saw the need for students to learn the basics of French cookery. Professional Cookery: The Process Approach was written by Daniel Stevenson who was, at the time, a senior lecturer in Food and Beverage Operations at Oxford Polytechnic in England. Again, this book was written for students with an emphasis on the cookery techniques and the practices of professional cookery. The Complete Guide to Modern Cooking by Escoffier continued to be used. This book is used by cooks and chefs as a reference for ingredients in dishes rather than a recipe book, as it does not go into detail in the methods as it is assumed the cook/chef would have the required experience to know the method of production. Le Guide Culinaire was only used on advanced City & Guilds courses in DIT during this decade (Bowe). New Classic Cuisine by the classically French trained chefs, Albert and Michel Roux (Gayot), is a classical French cuisine cookbook used as a reference by DIT culinary educators at the time because of the influence the Roux brothers were having over the English fine dining scene. The Professional French Pastry Series is a range of four volumes of pastry books: Vol. 1 Doughs, Batters and Meringues; Vol. 2 Creams, Confections and Finished Desserts; Vol. 3 Petit Four, Chocolate, Frozen Desserts and Sugar Work; and Vol. 4 Decorations, Borders and Letters, Marzipan, Modern Desserts. These books about classical French pastry making were used on the advanced pastry courses at DIT as learners needed a basic knowledge of pastry making to use them. 1990s Ireland in the late 1990s became a very prosperous and thriving European nation; the phenomena that became known as the “celtic tiger” was in full swing (Mac Con Iomaire “The Changing”). The Irish dining public were being treated to a resurgence of traditional Irish cuisine using fresh wholesome food (Hughes). The Irish population was considered more well-educated and well travelled than previous generations and culinary students were now becoming interested in the science of cooking. In 1996, the BA (Hons) in Culinary Arts program at DIT was first mooted (Hegarty). Finally, in 1999, a primary degree in Culinary Arts was sanctioned by the Department of Education underpinned by a new liberal/vocational philosophy in education (Duff). Teaching culinary arts in the past had been through a vocational education focus whereby students were taught skills for industry which were narrow, restrictive, and constraining, without the necessary knowledge to articulate the acquired skill. The reading list for culinary students reflected this new liberal education in culinary arts as Harold McGee’s books The Curious Cook and On Food and Cooking: The Science and Lore of the Kitchen explored and explained the science of cooking. On Food and Cooking: The Science and Lore of the Kitchen proposed that “science can make cooking more interesting by connecting it with the basic workings of the natural world” (Vega 373). Advanced Practical Cookery was written for City & Guilds students. In DIT this book was used by advanced culinary students sitting Fáilte Ireland examinations, and the second year of the new BA (Hons) in Culinary Arts. Culinary Artistry encouraged chefs to explore the creative process of culinary composition as it explored the intersection of food, imagination, and taste (Dornenburg). This book encouraged chefs to develop their own style of cuisine using fresh seasonal ingredients, and was used for advanced students but is no longer a set text. Chefs were being encouraged to show their artistic traits, and none more so than pastry chefs. Grande Finale: The Art of Plated Desserts encouraged advanced students to identify different “schools” of pastry in relation to the world of art and design. The concept of the recipes used in this book were built on the original spectacular pieces montées created by Antoine Carême. 2000–2013 After nouvelle cuisine, recent developments have included interest in various fusion cuisines, such as Asia-Pacific, and in molecular gastronomy. Molecular gastronomists strive to find perfect recipes using scientific methods of investigation (Blanck). Hervè This experimentation with recipes and his introduction to Nicholos Kurti led them to create a food discipline they called “molecular gastronomy”. In 1998, a number of creative chefs began experimenting with the incorporation of ingredients and techniques normally used in mass food production in order to arrive at previously unattainable culinary creations. This “new cooking” (Vega 373) required a knowledge of chemical reactions and physico-chemical phenomena in relation to food, as well as specialist tools, which were created by these early explorers. It has been suggested that molecular gastronomy is “science-based cooking” (Vega 375) and that this concept refers to conscious application of the principles and tools from food science and other disciplines for the development of new dishes particularly in the context of classical cuisine (Vega). The Science of Cooking assists students in understanding the chemistry and physics of cooking. This book takes traditional French techniques and recipes and refutes some of the claims and methods used in traditional recipes. Garde Manger: The Art and Craft of the Cold Kitchen is used for the advanced larder modules at DIT. This book builds on basic skills in the Larder Chef book. Molecular gastronomy as a subject area was developed in 2009 in DIT, the first of its kind in Ireland. The Fat Duck Cookbook and Modern Gastronomy underpin the theoretical aspects of the module. This module is taught to 4th year BA (Hons) in Culinary Arts students who already have three years experience in culinary education and the culinary industry, and also to MSc Culinary Innovation and Food Product Development students. Conclusion Escoffier, the master of French classical cuisine, still influences culinary textbooks to this day. His basic approach to cooking is considered essential to teaching culinary students, allowing them to embrace the core skills and competencies required to work in the professional environment. Teaching of culinary arts at DIT has moved vocational education to a more liberal basis, and it is imperative that the chosen textbooks reflect this development. This liberal education gives the students a broader understanding of cooking, hospitality management, food science, gastronomy, health and safety, oenology, and food product development. To date there is no practical culinary textbook written specifically for Irish culinary education, particularly within this new liberal/vocational paradigm. There is clearly a need for a new textbook which combines the best of Escoffier’s classical French techniques with the more modern molecular gastronomy techniques popularised by Ferran Adria. References Adria, Ferran. Modern Gastronomy A to Z: A Scientific and Gastronomic Lexicon. London: CRC P, 2010. Barker, William. The Modern Patissier. London: Hutchinson, 1974. Barham, Peter. The Science of Cooking. Berlin: Springer-Verlag, 2000. Bilheux, Roland, Alain Escoffier, Daniel Herve, and Jean-Maire Pouradier. Special and Decorative Breads. New York: Van Nostrand Reinhold, 1987. Blanck, J. "Molecular Gastronomy: Overview of a Controversial Food Science Discipline." Journal of Agricultural and Food Information 8.3 (2007): 77-85. Blumenthal, Heston. The Fat Duck Cookbook. London: Bloomsbury, 2001. Bode, Willi, and M.J. Leto. The Larder Chef. Oxford: Butter-Heinemann, 1969. Bowe, James. Personal Communication with Author. Dublin. 7 Apr. 2013. Boyle, Tish, and Timothy Moriarty. Grand Finales, The Art of the Plated Dessert. New York: John Wiley, 1997. Campbell, Anthony. Personal Communication with Author. Dublin, 10 Apr. 2013. Cashman, Dorothy. "An Exploratory Study of Irish Cookbooks." Unpublished M.Sc Thesis. Dublin: Dublin Institute of Technology, 2009. Ceserani, Victor, Ronald Kinton, and David Foskett. Practical Cookery. London: Hodder & Stoughton Educational, 1962. Ceserani, Victor, and David Foskett. 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L'objectif était de comprendre à partir de l'une des phrases de Michel Foucault : « Je n'accepte pas ce mot, dialectique. Non et non ! Il faut que les choses soient bien claires. Dès que l'on prononce le mot "dialectique" on commence à accepter, même si on ne le dit pas, le schéma hégélien de la thèse et de l'antithèse, et avec lui une forme de logique qui me paraît inadéquate, si l'on veut donner de ces problèmes une description vraiment concrète. », les mouvements dus aux déterminations de la pensée qui iraient du plan d'immanence du "penser" vers les modes de conceptualisation. De nombreux philosophes ont attribué à Foucault différentes périodes d'évolution de sa pensée. J'ai donc commencé mon étude en présupposant que Foucault a travaillé tout au long de sa vie autour du même plan d'immanence et qu'il a tenté sans cesse de le signifier à partir de la connaissance de différentes disciplines dans les modes socio-historiques. Et j'ai tenté de comprendre ce mouvement, qui va du plan d'immanence à une conceptualisation de sa pensée construite autour de la tradition critique. Foucault veut démontrer que la philosophie a construit le sujet et a bâti un édifice de la conscience humaine. La dialectique s'est présentée comme le point central de cet édifice. Comment comprendre la présence du concept en sachant que celui-ci est avant tout le résultat des imbrications des modes de construction du sujet dans l'état socio-historique dans lequel il est plongé ?
The objective was to understand from the sentence of Michel Foucault: "Je n'accepte pas ce mot, dialectique. Non et non ! Il faut que les choses soient bien claires. Dès que l'on prononce le mot "dialectique" on commence à accepter, même si on ne le dit pas, le schéma hégélien de la thèse et de l'antithèse, et avec lui une forme de logique qui me paraît inadéquate, si l'on veut donner de ces problèmes une description vraiment concrète. ", the movement coming from the thought determinations which would go from the plan of immanence towards the modes of conceptualization. Many philosophers allotted to Foucault various periods of evolution of his thinking. I started my study by presupposing that Foucault worked throughout his life around the same level of immanence and that he continuously tried to explain it starting from the knowledge of various socio-history disciplines. And I tried to understand this movement which goes from the level of immanence to a conceptualization of his thinking built around the critical tradition. Foucault wants to proof that philosophy constructed the subject and a system of the human conscience. The dialectics presents itself as the central point of this system. How to understand the presence of the concept by knowing that above all it is the result of the overlapping connection of subject in the socio-history thinking?

Mon travail concerne l'éthique de Michel Foucault. Un texte des "marginalia" de Foucault a été déterminant pour mon projet. Il s'agit d'une interview accordée par Foucault a un étudiant de Berkeley (1980). Invité à se prononcer sur son prétendu nihilisme, Foucault répond indigne qu’il est plutôt un moraliste: "dans un sens, je suis un moraliste, dans la mesure où je crois que l'une des taches, un des sens de l'existence humaine -et c'est en quoi consiste la liberté de l'homme - c'est de ne jamais rien accepter comme définitif, intouchable, évident, immobile. Rien du réel ne doit nous faire une loi définitive et inhumaine". Plus loin Foucault continue: ""les trois éléments de ma morale, je les cite: (1) c'est le refus d'accepter comme allant de soi ce qui nous est proposé; (2) nécessité d'analyser et de savoir, car rien de ce que nous avons à faire ne peut être fait sans réflexion; (3) principe d'innovation: chercher dans notre réflexion ce qui n'a jamais été pensé ou imaginé. Les trois éléments de la morale de Foucault constituent le trois premiers chapitres de ma thèse. Pour le refus des évidences il faut considérer le rejet radical du discours de la méthode. Mon deuxième chapitre a pour titre une tache philosophique. C'est le deuxième élément de la morale de Foucault. Le troisième chapitre a pour titre la problématisation mon approche consiste à étudier l'histoire de la folie comme une confrontation entre le sujet qui sait la folie et l'objet, le fou
My thesis shout Michel Foucault is mostly concerned by Foucault’s thought between "madness and civilization" (1960) and "history of sexuality" (1984). If one considers the thesis bibliography, it's possible to understand that Foucault’s work considered by me as more important of his thought is not always proposed by Foucault’s books; many articles and interviews elucidate the aims and trajectory of Foucault. This is the reason why they play an important role in the thesis. During one of his stays in Berkeley (October 1980), Foucault explain the themes of his ethics: "I am a moralist, insofar as a believe that one of the tasks, one of the meanings of human existence - the source of human freedom - is never to accept anything as definitiven untouchable, obvious or immobile" (history of the present, spring 1980). In this interview conducted by m. Bess, Foucault exposes the three elements of his moral thought. They are: "(1) the refusal to accept as self-evident the things that are proposed to us" - it concerns the first chapter of my thesis(l'experience fondamentale); "(2)the need to analyses and to know, since we can accomplishe nothing without reflexion and understanding thus the principle of curiosity" - it concerns la problematisation

Ce travail de thèse propose l’examen d’une éthique du sujet, selon Michel Foucault, comme voie possible permettant de se libérer des relations savoir-pouvoir et de ses effets de subjectivation. Mais la liberté ne peut pas être identifiée à une simple libération d’un pouvoir extérieur, elle est dans sa forme ultime, un choix volontaire, une action de soi sur soi qui a pour projet de forger soi-même sa propre subjectivité, en ayant recours à ses propres techniques. Il s’agit d’un « devenir sujet », c'est-à-dire d’avoir la capacité d’agir, de se produire, de se transformer en sujet d’action politique et sociale. L’objectif est de montrer la valeur et l’importance d’une approche éthique pour l’homme d’aujourd’hui : l’interrogation concerne le sujet et sa capacité d’être l’agent et le maître de son existence
This thesis proposes, following Michel Foucault’s work, an enquiry into the ethics of the subject as a possible way to free oneself from knowledge-power relations and the effects of subjectivation. Freedom cannot, however, be identified with a simple emancipation from an external power; it is, in its ultimate form, a voluntary choice, a self-action that carries the project of forging its own subjectivity, with the use of its own techniques. It’s a “becoming-subject”, namely, having the ability to act, to produce, and to transform itself into a political and social subject. The aim of this thesis is to show the value and importance of an ethical approach for the present time, the issue at hand being the subject and its ability to be the agent and the master of its existence

Depuis son apparition au monde, l'homme a toujours placé les dieux au centre de son existence. C'est auprès des dieux qu'il trouvait un juste équilibre entre la gestion de ses craintes existentielles et sa volonté permanente de comprendre les mécanismes de l'univers. Mais, ce théocentrisme va être ébranlé car l'histoire de l'humanité est profondément marquée par la destitution des dieux au profit de l'homme, c'est l'avènement de l'anthropocentrisme, attitude qui place l'homme au centre de tout. Et plus-tard, cet anthropocentrisme philosophique donnera naissance à ce que l'on appelle aujourd'hui l'humanisme, qui se manifeste lui aussi par un profond amour et un respect inconditionnel pour tout ce qui se rapporte à la dignité humaine en général. Emmanuel Kant (1724-1804) est l'une des plus grandes figures incontournables de ce courant humaniste, il va sublimer au plus haut point la nature humaine. En effet, grâce à un usage rigoureux et méthodique de la raison (pure et pratique), l'humanisme rationaliste de Kant a l'ambition de faire de l'homme un être absolument libre et autonome, vertueux, créateur et possesseur du savoir (ou de la vérité), architecte de l'évolution des sociétés. En somme, on a l'impression qu'il entreprend toujours tout dans l'intérêt de l'humanité. Cependant, Michel Foucault (1926-1984) va entreprendre une déconstruction radicale du sujet kantien malgré les nobles capacités qu'on lui accorde. En réalité, Foucault va critiquer l'humanisme kantien dans son ensemble à cause de l'importance qu'il accorde à l'homme. Ainsi, pour le bien de tous, le philosophe français pense que "la mort de l'homme" devient une exigence absolue. Cette attitude hostile nous amène à nous interroger sérieusement sur les fondements véritables de l'humanisme. En effet, en quoi l'homme représente-t-il un danger ? Doit-on admettre que l'humanisme ne nous est plus utile aujourd'hui ? Et si nous nous détournons de l'homme, alors vers quoi faut-il se tourner ? A ce stade, il devient alors impératif de procéder à une analyse de la démarche zététique de Foucault afin de comprendre ses réelles intentions. Mais surtout, cette confrontation théorique qu'il entreprend avec Kant nous permettra de mener des réflexions autour des enjeux contemporains de l'humanisme à l'ère de la postmodernité
Since his appearance in the world, man has always put the gods at the center of his existence. It was with the gods that he found the right stability between managing his existential fears and his constant desire to understand the laws of the universe. But, this theocentrism will be broken because the history of humanity is deeply marked by the destitution of the gods for the benefit of man, it is the advent of anthropocentrism, an attitude that puts man at the center of all. And later, this philosophical anthropocentrism will give birth to what is today called humanism, which also manifests itself in a deep love and unconditional respect for all that relates to human dignity in general. Emmanuel Kant (1724-1804) is one of the greatest essential figures of this humanist current, he will sublimate human nature at its peak. Indeed, with a rigorous and methodical use of reason (pure and practical), Kant's rationalist humanism has the ambition to make man an absolutely free and autonomous being, virtuous, creator and possessor of knowledge (or of truth), architect of the evolution of societies. Ultimately, one gets the impression that he always does everything in the interests of humanity. However, Michel Foucault (1926-1984) will undertake a radical deconstruction of the Kantian subject despite the great capacities that he has. In fact, Foucault will criticize Kantian humanism as a whole because of the importance he gives to man. Thus, for the good of all, the French philosopher believes that "the death of man" becomes an absolute requirement. This hostile attitude leads us to seriously question the true foundations of humanism. Indeed, why is man a danger? Should we admit that humanism is no longer useful to us today? And if the man is no longer important, what should he be replaced by? At this stage, it becomes imperative to proceed to an analysis of Foucault's zetetic approach in order to understand his real intentions. Essentially, this theoretical confrontation that he undertakes with Kant will allow us to reflect on the contemporary issues of humanism in the era of postmodernity

Cette recherche doctorale se propose d’interroger la valeur généalogique que Michel Foucault attribue au christianisme en se focalisant sur la problématique de la subjectivité et notamment sur la forme de vie comme enjeu de la constitution de la subjectivité. Pour ce faire elle est structurée sur la base des trois domaines généalogiques ou axes constitutifs des « foyers d’expérience » tels que Foucault lui-même les conçoit dans ses dernières recherches. Ainsi la première partie de ce travail est consacrée au problème de la vérité, notamment en ce qui concerne les formes de véridiction ; la seconde partie se concentre sur l’analyse du pouvoir ou plus précisément sur les techniques gouvernementales ; et finalement, la troisième partie se focalise sur les formes de subjectivation ou les pratiques de soi. La description et l’analyse de ces trois axes à la lumière du corpus foucaldien actuellement publié ainsi que des textes inédits comme Les aveux de la chair permettra d’envisager les réponses à deux questions centrales liées au diagnostic du présent qui traverse toute l’entreprise philosophique foucaldienne : quelle est le rôle historique du christianisme dans la configuration des formes actuelles d’assujettissement ? Peut-on trouver à l’intérieur du christianisme des phénomènes qui nous permettent de résister à ces formes d’assujettissement ?
This dissertation investigates the genealogical value that Michel Foucault assigns to Christianity focusing on the configuration of subjectivity, particularly on the way of life as a main domain in which subjectivity is constituted. More precisely, the dissertation is structured by following the three genealogical domains or constitutive areas of “focal points of experience” in Foucault’s last works. The first part tackles the problem of truth, in particular for what concerns the forms of veridiction; the second part focuses on the analysis of the forms of power, or more exactly, the techniques of governmentality; the last part approaches the forms of subjectivation or the practices of self. Based on available Foucauldian corpus and unpublished material –especially the Confessions of the Flesh (Les aveux de la chair) – the description and analysis of these three domains aim to answer two fundamental questions related to the Foucauldian diagnosis of the present: What is the historical role of Christianity in the configuration of the current forms of subjection? Are there any Christian phenomena according to which we could resist to those forms of subjection?

Michel Foucault est très souvent perçu comme celui qui vise à déconstruire l'idée de la subjectivité. Dans notre analyse nous essayons de montrer le contraire. Foucault procède soigneusement afin de reconstruire le concept du sujet et penser les limites aussi bien que les possibilités de sa liberté. Nous analysons dans cette perspective les deux notions clefs de Foucault - l'actualité et la généalogie. Nous introduisons aussi une notion importée de Spinoza celle de conatus conçu comme une volonté permanente de l'auto-constitution du sujet par le sujet. A travers ces trois concepts nous démontrons l'émergence des stratégies politiques émancipatrices. L'argumentation développée dans le mémoire nous emmène à la conclusion que Michel Foucault loin d'être un nouveau conservateur ouvre la voie pour le nouveau progressisme, un progressisme sceptique mais mature
Michel Foucault is often perceived as the one willing to deconstruct the very idea of the subject. In my analysis I attempt to show the contrary. Foucault's cautious work aims at the reconstruction of the concept of the subject in order to think it through both it its limitations and the possibilities to realiza its freedom. In that perspective I account for two key notions that Foucault works out : the one of the actuality abd the one of the genealogy. I introduce in Foucault theoretical structure the spinozian concept of conatus understood, as permanent will of the self-constitution of a subject by the subject. These three notions together let me account for political strategies of emancipation in the Foucaultian sense. The main argument developed in my dissertation leads to the conclusion that Michel Foucault far from being a new conservatism offers as a matter of the new visions of progressivism, a skeptical one perhaps but genuinely mature

Mon éthique publique d’inspiration humaine et souveraine résulte de la double implication du sujet politique et de l’État souverain dans la production des valeurs à vocation collective. Le sujet politique apparaît comme porteur d’une parole inspirée de sa fondamentalité, des besoins de sa vie et de sa condition humaine. La dimension humaine s’analyse tout aussi par l’inviolabilité de la personne de Rawls et de ses droits humains prioritaires exprimant un ensemble de préoccupations de l’homme comme être digne de respect. De surcroît, la biopolitique foucaldienne propose une gestion étatique de l’homme comme être biologique et en tenant compte de sa nature humaine. Le dynamisme du sujet n’a pas su affaiblir les dévouements étatiques vers le maximum d’être, le rayonnement croissant et la pérennité de la domination souveraine. L’éthique publique constitue un espace de justification et de légitimation de la décision publique et des comportements en général. Cela permettra de favoriser le bien-être collectif surtout lorsque l’engagement du sujet rend possible la véridiction nécessaire. John Rawls par l’équité et la justice apporte des valeurs qui permettent de faire de ce bien-vivre de l’homme une priorité de la société bien ordonnée par l’exclusion de toute attitude utilitariste. Car, une société à démocratie constitutionnelle propose un système de valeurs préalablement accepté imposant le respect absolu de la personne, d’où l’idée de la répartition équitable des biens (les libertés fondamentales, la répartition de la richesse au profit des désavantagés et des valeurs politiques qui fondent une entente durable). Même si dans la réalité politique et juridique, la constance de la lutte justifie bien souvent ce qui fait la portée effective de ces valeurs
My public ethics as a reflection between humanity and sovereignty shows a double contribution of the political subject and the state in the production of the values that we need collectively. The political subject brings a word or a speech inspired by the human fundamental needs and the human conditional of life. The human point of view discussed inside this work is also understood by the rawlsian inviolability of the person and the human rights as priority which express a lot of preoccupations toward mankind as dignified creatures. Moreover, the foucaldian biopolitics suggests a system of state control of the mankind as a biological being and also taking care of their human nature. The dynamism of the political subject is not able to weaken the state encouragement to increase the power, his enlightenment and his influence, and his perpetuity. The public ethics set up a space of justification and legitimization of the public decisions and the behavior of every body. That will be in the advantage of the well-being of the community collectively and the comfort of everybody specially when the commitment of the political subject brings him to tell the truth about himself, his life and the condition of life. John Rawls by his equity and his justice system provides values giving man and woman access to comfort and well-being in his well organized society against all sense of utilitarianism. Because, a society with constitutional democracy provides a system of values previously accepted for the absolute respect of the person, from which perceiving the equitable distribution of property (fundamental liberties, the distribution of the resources and the country’s wealth on the profit of desadvantaged and poor people, and values aiming for durable political consensus). Even though, the political and legal reality, the constancy of the fight justify mostly the effectiveness of those values

Ce travail parie sur la possibilité de reposer les problèmes éducatifs de Rous-seau à la lumière de certains concepts de la philosophie française contempo-raine. Ainsi, en partant des analyses de Foucault, l’on ne peut manquer d’être frappé par la figure du gouverneur dans Émile ou de l’éducation qui apparaît, stricto sensu, comme la condition de l’émergence de la vérité de la nature, de la vérité de ce qui convient aux hommes, de la vérité de ce que doit être leur éducation. Mais en quel sens peut-on dire que, dans l’Émile, l’éducation est une manifestation de la vérité ? Le problème de la vérité et du pouvoir est an-cien. Michel Foucault le qualifie de lieu commun depuis la pensée politique du XVIIe siècle. Dans ses cours au Collège de France publiés en 2012 sous le titre Le gouvernement des vivants, il s’est efforcé « d’élaborer la notion de gouvernement par la vérité » en étudiant notamment la tragédie d’Œdipe qui lui permet de poser le problème de la conjonction entre le pouvoir et le savoir, entre le gouvernement et la vérité que l’on sait. Le problème du gouvernement de l’enfance peut également être éclairé par le concept deleuzien de devenir. Le devenir a quelque chose à nous dire sur l’enfance, sur l’émancipation de l’individu et sur le projet d’une éducation tout au long de sa vie
This work is attempt to discuss Rousseau's problematisation of education, using concepts drawn from contem-porary French philosophy. However, if one examines the relation between Foucault and Emile by em-ploying the concept of alèthurgie, one cannot but be struck by the figure of the governor in Emile, who appears in the text to be the guarantor and the condition for the emergence of an idea of truth within the narrative- a truth which is natural, which governs the activities of men, and which is deeply in-volved in the process of education. In his 2012 lectures at the College de France, published under the title ‘The government of the living,’ Michel Fou-cault strove "to develop the concept of government by the truth" through an analysis of the power relations within Oedipus. In particular, Foucault ana-lysed the relation between truth, knowledge, and the exercise of governmen-tal power. In this work, I examine the relation between Foucault’s analysis and Emile Rousseau’s novel Emile. The relation between them may seem paradoxical: after all, Foucault is concerned with truth, and Emile is a work of fiction. The government of childhood can also be illuminated by the Deleuzian concept of Becoming. The Becoming does have something to tell us about childhood, the emancipation of the individual, and about education as a life-long project

Bien que l’on puisse croire que la problématique de la marginalité soit neuve en philosophie, nous faisons ici des recherches sur des auteurs qui, sans se consacrer directement à son étude, ont travaillé spécifiquement sur celle-ci. Une recherche qui tente de retrouver le concept de marginalité dans les œuvres de Foucault, Butler et Agamben, mène à la rencontre de figures liées à un pouvoir qui les repousse vers ce qui semble être une limite. Ces figures permettent de s’intérioriser et d’approfondir la tâche que les auteurs étudiés ont commencée: questionner le concept de marginalité. Dans cette thèse, nous abordons la thématique de la subjectivité reléguée aux marges du social. Nous prétendons réfléchir sur les conditions qui produisent ce qui est appelé marginalité, pour faire des recherches sur les formes de subjectivité possibles liées à celle-ci
Even though it is possible to consider that the problematic of marginality is new in philosophy, we investigate here authors who, without directly engaging in its study, have specifically worked on it. This research attempts to rescue the concept of marginality in the works of Foucault, Butler and Agamben, leading to find figures connected to a power that pushes them towards what would seem to be a limit. These figures allow one to embrace and delve into the mission they have initiated on questioning the concept of marginality. In this thesis, we address the subject of subjectivity consigned to the margins of the society. We pretend to reflect on the conditions that produce what is called marginality, to research the possible forms of subjectivity associated to it
Si bien se podría creer que la problemática de la marginalidad es nueva en filosofía, aquí se indaga en autores que sin dedicarse de manera directa a su estudio, han trabajado específicamente sobre ella. Una búsqueda que intenta rescatar el concepto de marginalidad en las obras de Foucault, Butler y Agamben, lleva a encontrarse con figuras vinculadas a un poder que las empuja hacia lo que parecería ser un límite. Estas figuras permiten interiorizarse y profundizar en la tarea por ellos iniciada de cuestionar el concepto de marginalidad. En esta tesis se aborda la temática de la subjetividad relegada a las márgenes de lo social. Se pretende reflexionar sobre las condiciones que producen aquello que es llamado la marginalidad, para indagar sobre las formas de subjetividad que vinculadas a ella son posibles

Communication Action Zones in Art and Technology, in portuguese Zonas de Ações Comunicacionais em Arte e Tecnologia – ZACAT – is a master's research developed in Brazil, made before and during the SARS-CoV-2 virus pandemic, which causes the New Coronavirus disease. This artistic and academic work includes a set of sound and visual poetics based on an investigation of artistic communicational practices of an activist character, with the mediation of several questions about the current Brazilian history. Firstly, through diversified strategies and proposals for different interlocutors, with experiments in 2019, in different spaces in the city of Santa Maria, state of Rio Grande do Sul - streets, museums, art galleries, university, school, social networks, radio wave space. Subsequently, as a result of the world scenario presented from 2020, with the COVID-19 pandemic, the poetic undergoes significant transformations. In addition to the artistic and communicational strategies undergoing changes in approach, the Santa Maria space moves to that of the Clube Naturista Colina do Sol (CNCS), a naturist community located in the municipality of Taquara, also in Rio Grande do Sul. Not urbanized and immersed with the wild environment the least interfered by human action, which provides other forms of listening and connection, in addition to the relationship with the body, communication and technology, such as the use of online virtual reality platforms to share the work carried out. To approach the construction of this research, studies on methodology by the researcher and artist Sandra Rey (1953) are used. As a theoretical foundation, reference is made to the idea of micropolitics, a concept that refers to philosophers Michel Foucault (1926-1984) and Gilles Deleuze (1925-1995) and to art critic Suely Rolnik (1948). Activist artistic practices are based on the experiences of Brazilian collectives from the 1990’s to the present, as seen under the historiography of Art Activism from the 1950’s, with Italian autonomist philosophers such as Giorgio Agamben (1942) and Franco Berardi (1949). To support the notion of Art and Communication, authors such as Mario Costa (1936), Fred Forest (1933), Mônica Tavares, Priscila Arantes, Christine Mello and Giselle Beiguelman are based on. The concept of device emerges from theoretical research and mediates artistic practices, having as reference Agamben, Foucault, Vilém Flusser (1920-1991) and Gilbert Simondon (1924-1989). From performances, through installations, through audio, video and face-to-face interactivity experiments or via virtual networks, this research seeks to give visibility to everyday micropolitics, with their memories, affections, formalized or ephemeral life impulses in moments of encounters. And how the artistic works can unfold in different contexts, in front of different audiences and under challenging conditions in terms of a larger historical context.