<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2178-4612</journal-id>
<journal-title><![CDATA[Conjectura: Filosofia e Educação]]></journal-title>
<abbrev-journal-title><![CDATA[Conjectura: filos. e Educ.]]></abbrev-journal-title>
<issn>2178-4612</issn>
<publisher>
<publisher-name><![CDATA[Universidade de Caxias do Sul]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2178-46122021000100118</article-id>
<article-id pub-id-type="doi">10.18226/21784612.v26.e021030</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[A genealogia como expansão da crítica no pensamento de Michel Foucault]]></article-title>
<article-title xml:lang="en"><![CDATA[Genealogy as the expansion of criticism in Michel Foucault&#8217;s thought]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Valeirão]]></surname>
<given-names><![CDATA[Kelin]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Bandeira]]></surname>
<given-names><![CDATA[Belkis Souza]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Schmidt]]></surname>
<given-names><![CDATA[Júlia Bandeira]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="A01">
<institution><![CDATA[,Universidade Federal de Pelotas  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="A02">
<institution><![CDATA[,Universidade Federal de Santa Catarina Universidade Federal de Pelotas ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="A03">
<institution><![CDATA[,Universidade Federal do Rio Grande Academia Brasileira de Direito Constitucional ]]></institution>
<addr-line><![CDATA[Curitiba PR]]></addr-line>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2021</year>
</pub-date>
<volume>26</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S2178-46122021000100118&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S2178-46122021000100118&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S2178-46122021000100118&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Este artigo faz um traçado temporal/metodológico na obra de Michel Foucault, a partir dos eixos teórico-metodológicos da arqueologia e da genealogia e busca demonstrar que a passagem de um eixo para outro significa, igualmente, uma alteração de método e de objeto de pesquisa. Todavia a dimensão arqueológica não é posta de lado, trata-se, antes, de uma expansão da crítica, pois essa se mantém de forma contundente, apesar de o tipo de questão metodológica mudar, e a análise passar a centrar-se, então, na correlação entre poder e saber. A metodologia utilizada para a escolha das obras referenciadas no presente artigo deu-se a partir da seleção de passagens, no conjunto dos textos, que tratam dos temas abordados e que corroboram os argumentos propostos. Visa, ainda, a detalhar os elementos metodológicos da genealogia, apresentando o seu potencial crítico, a partir do entendimento de que a crítica genealógica é local, contingente, provisória; é um empreendimento para libertar os saberes históricos; é preciso ultrapassar/criticar uma tradição que defende que só há saber onde/quando se suspendem as relações de poder. Por fim, quando se define o exercício de poder, como um modo de ação sobre a ação dos outros, quando o caracteriza pelo governo dos homens, por uns ou outros, no sentido mais lato dessa palavra, inclui-se um elemento fundamental: a liberdade. O poder só se exerce sobre sujeitos livres e enquanto são livres &#8211; a relação de poder e a insubmissão da liberdade não podem ser separadas. A genealogia instaura uma ontologia histórica (limitada, determinada e sempre passível de recomeço), e o que se propõe é um êthos, uma vida filosófica em que a crítica do que somos é a análise histórica dos limites que nos são colocadas e a experiência da sua transgressão possível. Vida que procura promover e dar forma à impaciência da liberdade, segundo o princípio da autonomia.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract This article intends to make a temporal / methodological outline in the work of Michel Foucault, based on the theoretical and methodological axes of Archeology and Genealogy and seeks to demonstrate that the passage from one axis to another also means a change in method and research object, however, the archaeological dimension is not set aside, it is, rather, an expansion of criticism, as this remains strong, despite the fact that the type of methodological question changes and the analysis starts to focus, then, on the correlation between power and knowledge. The methodology used for the choice of works referenced in this article was based on the selection of passages, in the set of texts that deal with the topics covered, and that corroborate with the proposed arguments. It also aims to detail the methodological elements of genealogy, presenting its critical potential, based on the understanding that genealogical criticism is local, contingent, provisional; it is an undertaking to liberate historical knowledge; it is necessary to overcome / criticize a tradition that argues that there is only knowing where / when power relations are suspended. Finally, when defining the exercise of power as a mode of action on the action of others, when it characterizes it by the government of men, by one or the other, in the broadest sense of that word, a fundamental element is included: freedom. Power is only exercised over free subjects and as long as they are free &#8211; the relationship of power and the freedom of freedom cannot be separated. Genealogy establishes a historical ontology (limited, determined and always liable to start over), what is proposed is an ethos, a philosophical life in which the critique of who we are is the historical analysis of the limits placed on us and the experience of their possible transgression. Life that seeks to promote and shape the impatience of freedom, according to the principle of autonomy.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Genealogia]]></kwd>
<kwd lng="pt"><![CDATA[Poder]]></kwd>
<kwd lng="pt"><![CDATA[Crítica]]></kwd>
<kwd lng="pt"><![CDATA[Liberdade]]></kwd>
<kwd lng="pt"><![CDATA[Michel Foucault]]></kwd>
<kwd lng="en"><![CDATA[Genealogy]]></kwd>
<kwd lng="en"><![CDATA[Power]]></kwd>
<kwd lng="en"><![CDATA[Criticism]]></kwd>
<kwd lng="en"><![CDATA[Freedom]]></kwd>
<kwd lng="en"><![CDATA[Michel Foucault]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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