让人死而不让人活:巴西总统演讲中关于死亡的论述

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A. Ribeiro, Adelto Rodrigues Barbosa
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引用次数: 0

摘要

本文旨在对“那又怎样?”这句话的话语性进行反思。对不起。你想让我怎么做?我是弥赛亚,但我不创造奇迹”,由巴西共和国总统雅伊尔·梅西亚斯·博尔索纳罗,以及其意义的影响,在法国唯物主义路线话语分析的理论和方法论基础的视角下。因此,我们的讨论基于Pecheux和Orlandi的理论假设。之所以选择这一主题,是因为在巴西感染人数大幅增加,死亡人数打破纪录,超过中国之后,巴西总统关于疫情进展的声明引起了反响。在这个意义上,我们动员了意译运动作为一种分析手段,旨在理解上述陈述的话语功能。Pecheux视角的假设是将语言与其外部联系起来,在方法上,通过情境和主体来表现,这被称为生产条件。因此,有可能理解选定的陈述如何通过文本中建立的意义过程产生意义,描述其功能,因为对于话语分析来说,语言是话语的物质性,因此,它与历史性的关系不容忽视。这里所描述和分析的重要的物质性,使我们能够预见到,对于阐明的主体来说,大流行意味着一种为不受欢迎的人的死亡服务的工具,允许我们说,套用福柯的话,这是一种“让人死而不让他们活”的政策。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
FAZER MORRER E NÃO DEIXAR VIVER: DISCURSIVIDADES SOBRE A MORTE NO DISCURSO DO PRESIDENTE DO BRASIL
This paper aims at proposing a reflection on the discursiveness running through the statement “So what? Sorry. What do you want me to do? I am the Messiah, but I do not perform miracles”, by the President of the Republic of Brazil, Jair Messias Bolsonaro, as well as its effects of meaning, under the perspective of the theoretical and methodological foundations of Discourse Analysis of French materialist line. Therefore, we based the discussion on the theoretical assumptions by Pecheux and Orlandi. The choice for such theme occurred through the repercussion of the Brazilian president’s statements about the advance of the pandemic, after the country suffered a great increase in the number of infected people and had broken a record in number of deaths, surpassing China. In this sense, we mobilized the paraphrastic movement as an analytical device, aiming at understanding the discursive functioning of the aforementioned statement. The Pecheux perspective has the assumption of relating language to its exterior, represented, methodologically, by the situation and by the subject, which are called production conditions. Thus, it is possible to understand how the selected statement produces meanings, through the processes of signification established in the text, describing its functioning, since for Discourse Analysis, language is the materiality of the discourse, and consequently, its relationship with historicity cannot be ignored. The significant materiality, described and analyzed here, allows us to foresee that for the enunciating subject, the pandemic means an apparatus in service for the death of the unwanted, allowing us to say, to paraphrase Foucault, that this is the policy of “making people die and not letting them live”.
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