<?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>S2178-46122020000100126</article-id>
<article-id pub-id-type="doi">10.18226/21784612.v25.e020034</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[Uma breve reflexão sobre o direito à preguiça]]></article-title>
<article-title xml:lang="en"><![CDATA[A brief reflection on the right to laziness]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Incerti]]></surname>
<given-names><![CDATA[Fabiano]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="A01">
<institution><![CDATA[,Instituto Ciência e Fé Programa de Pós-Graduação em Filosofia ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2020</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2020</year>
</pub-date>
<volume>25</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S2178-46122020000100126&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S2178-46122020000100126&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S2178-46122020000100126&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Tendo por base os pensamentos de dois importantes intelectuais franceses do século XX, este trabalho pretende perguntar pelo lugar da preguiça em tempos em que todos são cobrados por sua alta performance. Foucault mostra, em diferentes momentos, que tanto do ponto de vista moral como em relação aos processos econômicos, a preguiça foi reprovada, vigiada, controlada. Vemos isso, por exemplo, em seu curso &#8220;A sociedade Punitiva&#8221; (1972-1973), que a preguiça clássica dos séculos XVII e XVIII, vista como vício indolente e antiprodutivo e combatida com força policial, passa, a partir do século XIX, para um tipo complexo de ilegalismo, que compromete a maximização da produção e do lucro e é contida com trabalho intenso e contínuo e com a vigilância moral sobre o trabalhador. Como se vê em Vigiar e punir (1975), é a sociedade disciplinar e vigilante, que, atuando sobre os corpos, deve eliminar todo tipo de preguiça, a fim de que se possa extrair deles a maior utilidade possível. Já no curso &#8220;Nascimento da biopolítica&#8221; (1978-1979), ele nos ajuda a perceber que o modelo neoliberal deve banir a preguiça, na medida em que o que se busca, na economia de mercado, é a máxima eficiência. Concomitantemente aos cursos de Foucault, dedicados a questões do liberalismo e do neoliberalismo, Roland Barthes, numa entrevista intitulada &#8220;Ousemos ser preguiçosos&#8221;, de 16 de dezembro de 1979 ao jornal Le Monde, nos provoca a pensar que houve, no Ocidente, a perda da &#8220;instituição preguiça&#8221; em vista, principalmente, de certa obrigação de diversificação do tempo. Por isso mesmo, para nós, torna-se intolerável o &#8220;não fazer nada&#8221;; é preciso, a todo momento, inserir algo à vida.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract Based on the thoughts of two critical French intellectuals of the twentieth century, in this article, we intend to ask about the place of laziness, when everyone has been charged for their high performance. Foucault shows us at different moments of his thinking that from both, a moral point of view and concerning economic processes, laziness was disapproved, watched, controlled. We see this, for example, in his course The Punitive Society (1972-1973), in which the 17th and 18th centuries classic laziness, seen as indolent and unproductive addiction and fought by the police force, changes from the 19th century to a sophisticated type of illegalism, which compromises the maximization of production and profit and is contained with intense and continuous work and with moral vigilance over the worker. As seen in Discipline and Punish (1975), it is the disciplinary and vigilant society that, acting on bodies, must eliminate all kinds of laziness to extract the highest possible use from them. In the course entitled The Birth of Biopolitics (1978-1979), he helps us realize that the neoliberal model should ban laziness, since what is sought in the market economy is maximum efficiency. Concomitant to Foucault&#8217;s courses, dedicated to the issues of liberalism and neoliberalism, Roland Barthes, in an interview entitled Let us dare to be lazy, from December 16, 1979, to Le Monde, makes us think that there was in the Western society a loss of the &#8220;institution laziness&#8221; due mainly to a specific obligation to diversify time. For us, &#8220;doing nothing&#8221; is intolerable. Thus, it is always necessary to insert something into life.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Preguiça]]></kwd>
<kwd lng="pt"><![CDATA[Tempo]]></kwd>
<kwd lng="pt"><![CDATA[Michel Foucault]]></kwd>
<kwd lng="pt"><![CDATA[Roland Barthes]]></kwd>
<kwd lng="en"><![CDATA[Laziness]]></kwd>
<kwd lng="en"><![CDATA[Time]]></kwd>
<kwd lng="en"><![CDATA[Michel Foucault]]></kwd>
<kwd lng="en"><![CDATA[Roland Barthes]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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