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Zeitschriftenartikel zum Thema „Foucault, Michel“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 30. Juli 2024

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1

Schill, Brian James. „The Glanton Gang's Michel Foucault“. Cormac McCarthy Journal 20, Nr. 1 (01.03.2022): 23–43. http://dx.doi.org/10.5325/cormmccaj.20.1.0023.

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ABSTRACT Overlaying Michel Foucault's early “archaeological” works—The Order of Things, The Archaeology of Knowledge—with Cormac McCarthy's Blood Meridian reveals remarkable similarities between not only Foucault and the historical and fictional versions of Judge Holden, but McCarthy and Foucault as historiographers of the West's senescence. Building on Michael Lynn Crews's demonstration that McCarthy was reading Foucault during the drafting of his “western,” this article posits that McCarthy was also grappling with Foucault's justification and expansion of the neoliberal economics that was then emerging in the West, in the United States in particular, by embedding Foucault's thought (and in some ways the thinker himself) in his novel in a critical way. In so doing, McCarthy one-upped the philosopher, showing readers how Foucault's late economics were problematic both on their own terms and likely contributed to the very “End of Man” that Foucault seemed to be anticipating with glee and that made its way into several of McCarthy's late novels.

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Eggers, Nicolai Von, und Mathias Hein Jessen. „Michel Foucault - Redaktionelt forord“. Slagmark - Tidsskrift for idéhistorie, Nr. 66 (09.03.2018): 7–16. http://dx.doi.org/10.7146/sl.v0i66.104197.

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I dette nummer af SLAGMARK sætter vi fokus på Michel Foucault som idéhistoriker og hans brug af historien. Foucault er i dag en af de mest citerede tænkere på tværs af human- og samfundsvidenskaberne, men han arbejdede selv først og fremmest med (idé)historien, og det var gennem studier heraf, han udviklede de idéer, som i dag er blevet så populære. Dette nummer forsøger således at åbne spørgsmålet om Foucaults historiske tilgang, og hvordan man med Foucault kan arbejde videre med (idé)historien.

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3

Dávilo, Beatriz. „Michel Foucault:“. Saga. Revista de Letras, Nr. 11 (30.10.2020): 78–119. http://dx.doi.org/10.35305/sa.vi11.79.

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En la obra de Michel Foucault, la compleja interfaz que se teje entre vida, política e historia constituye un problema clave que el autor abordó desde diferentes perspectivas. La clave biopolítica fue una entre varias otras estrategias de abordaje de ese vínculo, aunque sin duda fundamental, porque implicó, a la vez, un desplazamiento con respecto al punto de mira predominante en los trabajos de la década previa, y la delimitación de un umbral sobre el cual Foucault definiría luego la noción de gobierno en relación al concepto de gubernamentalidad. Los desplazamientos entre el análisis de la vida biológica o zoe y la vida investida de sentido o bíos –independientemente de la utilización precisa de estos términos- dan cuenta de las modulaciones de una preocupación que va desde los controles del biopoder, como anatomopolítica de los cuerpos y biopolítica de las poblaciones, hasta la biopoética entendida como la obra común de construcción de una vida cualificada o estilo de vida.

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OFILADA MINA, Macario. „Michel Foucault“. Studies in Spirituality 18 (31.12.2008): 313–31. http://dx.doi.org/10.2143/sis.18.0.2033295.

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5

Swingewood, Alan, Mark Cousins und Athar Hussain. „Michel Foucault“. British Journal of Sociology 36, Nr. 4 (Dezember 1985): 640. http://dx.doi.org/10.2307/590348.

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6

Robinson, Paul, Didier Eribon und Betsy Wing. „Michel Foucault.“ American Historical Review 97, Nr. 5 (Dezember 1992): 1485. http://dx.doi.org/10.2307/2165950.

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7

Raynaud, Philippe. „Michel Foucault“. Commentaire Numéro153, Nr. 1 (2016): 15. http://dx.doi.org/10.3917/comm.153.0015.

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8

McNall, Scott G., Mark Cousins und Athar Hussain. „Michel Foucault.“ Contemporary Sociology 14, Nr. 6 (November 1985): 779. http://dx.doi.org/10.2307/2071489.

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9

Mason, Adrienne. „Michel Foucault“. Cogito 5, Nr. 2 (1991): 115–17. http://dx.doi.org/10.5840/cogito19915214.

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10

D’Amico, Robert. „Michel Foucault“. International Studies in Philosophy 18, Nr. 1 (1986): 91–93. http://dx.doi.org/10.5840/intstudphil198618189.

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11

McWhorter, Ladelle. „Michel Foucault“. International Studies in Philosophy 35, Nr. 2 (2003): 168–69. http://dx.doi.org/10.5840/intstudphil2003352204.

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12

May, Todd. „Michel Foucault“. International Studies in Philosophy 36, Nr. 3 (2004): 63–75. http://dx.doi.org/10.5840/intstudphil2004363151.

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13

Paden, R. „Michel Foucault“. Telos 1985, Nr. 64 (01.07.1985): 188–96. http://dx.doi.org/10.3817/0685064188.

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14

Van Haute, Philippe. „Michel Foucault“. Epoché 2, Nr. 2 (1994): 47–73. http://dx.doi.org/10.5840/epoche1994226.

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15

Beaudoin, T. „Michel Foucault“. Literature and Theology 18, Nr. 4 (01.12.2004): 491–92. http://dx.doi.org/10.1093/litthe/18.4.491.

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16

Tribe, Keith, Mark Cousins und Athar Hussain. „Michel Foucault“. Man 21, Nr. 1 (März 1986): 163. http://dx.doi.org/10.2307/2802684.

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17

Le Roy Ladurie, Emmanuel. „Michel Foucault“. Le Débat 45, Nr. 3 (1987): 184. http://dx.doi.org/10.3917/deba.045.0184.

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18

Vieillard-Baron, Jean-Louis. „Michel Foucault“. Le Débat 45, Nr. 3 (1987): 186. http://dx.doi.org/10.3917/deba.045.0186.

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19

Bell, Desmond. „Michel Foucault“. History of European Ideas 17, Nr. 4 (Juli 1993): 528–29. http://dx.doi.org/10.1016/0191-6599(93)90142-d.

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20

Roger, Philippe. „Michel Foucault“. Critique 835, Nr. 12 (2016): 963. http://dx.doi.org/10.3917/criti.835.0963.

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21

Ribeiro, Thales. „MICHEL FOUCAULT“. Entremeios, Revista de Estudos do Discurso 22, Nr. 22 (29.12.2020): 300–308. http://dx.doi.org/10.20337/issn2179-3514revistaentremeiosvol22pagina300a308.

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22

Jung, Dietrich. „Edward Said, Michel Foucault og det essentialistiske islambillede“. Dansk Sociologi 20, Nr. 3 (03.09.2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.

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Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendelse af orientalistiske begreber i deres egne ideologiske konstruktioner. Artiklen argumenterer for, at Said som selv-erklæret foucaultianer burde have været opmærksom på diskursers reciprokke magt. Efterfølgende vises hvordan orientalister og islamister var tæt forbundne i den diskursformation, hvorfra det essentialiserede islambillede opstod. ENGELSK ABSTRACT: Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged. Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.

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Bartusiak, Pavlo. „CLEAVAGE (Foreword to Ukrainian translation Michel Foucault’s interview with Jean-Pierre Elkabbach “Foucault Responds to Sartre”)“. Humanitarian vision 7, Nr. 1 (01.06.2021): 67–68. http://dx.doi.org/10.23939/shv2021.01.067.

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Michel Foucault’s interview with Jean-Pierre Elkabbach “Foucault Responds to Sartre” was published in October 1966. The text was translated into Ukrainian for the first time. In this interview, Michel Foucault responded to Jean-Paul Sartre's critical remarks on the book “The Order of Things”, published in April 1966. Here, Foucault diagnosed, in particular, the final end of Sartre’s era.

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Bartusiak, Pavlo. „Good Life/Good Existence [Belle Vie / Belle Existence] (Introduction to the Ukrainian Translation of the Interview “Foucault in the Valley of Death”)“. Humanitarian vision 8, Nr. 1 (02.05.2022): 49–50. http://dx.doi.org/10.23939/shv2022.01.049.

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This is an important interview for understanding Michel Foucault's creative evolution. It was conducted by American scholar Heather Dandes in 2017. It is translated into Ukrainian for the first time. Clermont High School professor Simeon Wade and his friend, musician Michael Stoneman, invited Foucault to take part in a journey to Death Valley in June 1975. The philosopher accepted the proposal. They spent two days and one night in the desert. Foucault described this experience as one of the most important in his life.

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25

Fairlamb, Horace L., und Timothy J. Armstrong. „Michel Foucault: Philosopher.“ MLN 107, Nr. 5 (Dezember 1992): 1035. http://dx.doi.org/10.2307/2904831.

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26

Bert, Jean-François, und Jérôme Lamy. „Michel Foucault « inédit »“. Cahiers d’histoire. Revue d’histoire critique, Nr. 140 (15.12.2018): 149–64. http://dx.doi.org/10.4000/chrhc.8578.

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27

Lèbre, Jérôme. „Michel Foucault, Caractériser“. Chimères 54, Nr. 1 (2004): 47–62. http://dx.doi.org/10.3406/chime.2004.1348.

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28

Fitzgerald, Sandey. „Review: Michel Foucault“. Media International Australia 120, Nr. 1 (August 2006): 209–10. http://dx.doi.org/10.1177/1329878x0612000135.

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29

Lèbre, Jérôme. „Michel Foucault, Caractériser“. Chimères N° 54, Nr. 2 (01.06.2004): 47–62. http://dx.doi.org/10.3917/chime.054.0047.

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30

Eliassen, Knut Ove. „Michel Foucault, leser av Oidipous Turannos“. Tidskrift för litteraturvetenskap 46, Nr. 2 (01.01.2016): 31–48. http://dx.doi.org/10.54797/tfl.v46i2.8782.

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Michel Foucault as Reader of Oidipous Tyrannos This article gives an overview of Michel Foucault’s various engagements with Sophocles’ tragedy over a period of fifteen years, and the six lectures that are currently available. The ambition is to show how Foucault’s work on the Greek drama is less an exercise in classical scholarship (and the story of its progress) than a series of test-cases for Foucault’s shifting theoretical and political interests. Hence, in various ways, the three lectures from the early seventies approach Sophocles from an explicitly Nietzschean perspective, particularly highlighting the power-knowledge economy at stake in what Foucault regards (drawing on Jean-Pierre Vernant) first and foremost as a political drama about the foundation and transition of political power. While sharing many of the analytical insights from Foucault’s earlier work, the three lectures from the early eighties discard the power-knowledge-matrix as an analytical tool, focusing instead on the various procedures for truth-production in the drama, and the different and conflicting forms of veridiction (truth-telling). Rather than focus on the potential philological merits of Foucault’s lectures, driven as they are by his methodological and philosophical concerns, this article emphasizes how any engagement with Antiquity is necessarily embedded in the politics and polemics of the present. Accordingly, this article finds that Foucault’s re-readings of Oidipous Tyrannos come across as attempts to identify present-day concerns; they should thus be regarded as that which Foucault terms “contributions to a critical ontology of ourselves.”

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Darmansyah A, A. Safriadi, Arlin Arlin und Syamsu A. Kamaruddin. „Sosiologi Kritis Teori Sosiologi Michel Foucault“. Kaganga:Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora 6, Nr. 1 (29.01.2023): 1–8. http://dx.doi.org/10.31539/kaganga.v6i1.5094.

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Foucault is highly interested in examining how knowledge and power interact. There is no power exercise that does not result in knowledge, and there is no knowledge that does not take into account power interactions. Modern people are born as the objects and subjects of power nets that distribute and provide for them, according to Foucault. One of the most amazing philosophers is Michel Foucault. His capacity for thought is limitless. His ideas have influenced everything from history, philosophy, social and political sciences, to the medical industry, which his family works in. Because the conclusions of his thinking ran counter to the prevailing modernist theories of the period, Foucault is frequently referred to as a post-modernist, post-structuralist, or even a philosopher. However, he rejected all of these labels. Foucault's interest in themes of humanity, marginality, abnormality, and his conception of truth are key strengths of his ideas. This essay covers Foucault's core ideas on knowledge, power, discipline, and law. Keywords: Discipline, Knowledge, Law, Power

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Gomes Soares, Jean Dyêgo. „“Positivista feliz” ou “hipermilitante pessimista”? Sobre os atos de problematização em Michel Foucault“. EDUCAÇÃO E FILOSOFIA 34, Nr. 70 (23.02.2021): 333–54. http://dx.doi.org/10.14393/revedfil.v34n70a2020-50879.

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“Positivista feliz”ou “hipermilitante pessimista”? Sobre os atos de problematização em Michel Foucault1 Resumo: Através do escrutínio de duas noções centrais do pensamento de Michel Foucault – crítica e genealogia–, este texto elucida o conceito de problematização, dando ênfase a seu possível caráter performativo. Numa primeira parte, construímos uma perspectiva do que seria a tarefa do pensador crítico, para, num segundo momento, elucidar a diferença entre uma história das soluções e uma genealogia dos problemas. A provocativa interrogação do título remete a duas atitudes aludidas pelo filósofo. Ao pensar os atos de problematização, esperamos fornecer uma posição acerca deles, e mostrar um modo particular do autor de moldar as noções centrais abordadas anteriormente. Palavras-Chave: Crítica. Genealogia. Atos de Fala. Filosofia. Problematização. 1 Financiamento de pesquisa: CNPq Michel Foucault: “Happy positivist” or “Hyperactivist pessimist”? On its acts of problematization Abstract: Scrutinizing two main notions of Michel Foucault’s thinking – Critique and Genealogy -, this paper elucidates the concept of problematization, with an emphasis in its hypothetical performative aspect. Firstly, we build a perspective on the task of a critical thinker to, in a second moment, elucidate the difference between a history of solutions and a genealogy of problems. The provocative question mark in title refers to two attitudes alluded by Foucault. Reflecting about acts of problematization, we hope to offer a position about them, and show the particular way of this author to shape those central notions approached before. Keywords: Critique. Genealogy. Speech Acts. Philosophy. Problematization. ¿"Positivista feliz" o "hipermilitante pesimista"? Sobre los actos de problematización de Michel Foucault Resumen: Mediante el escrutinio de dos nociones centrales del pensamiento de Michel Foucault – crítica y genealogía – este texto elucida el concepto de problematización, enfatizando su posible carácter performativo. En la primera parte, construimos una perspectiva del que sería la tarea del pensador crítico, para en un secundo momento, elucidar la diferencia entre una historia de las soluciones e una genealogía de los problemas. La provocativa interrogación del título remite a dos actitudes de Foucault. Pensando los actos de problematización, nosotros intentamos fornecer una posición acerca de ellos, y mostrar un modo particular del autor de moldar las nociones centrales abordadas anteriormente. Palabras clave: Crítica. Genealogía. Actos del habla. Filosofía. Problematización. Data de registro: 03/10/2019 Data de aceite: 27/05/2020

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Matthewman, Steve. „Michel Foucault, Technology, and Actor-Network Theory“. Techné: Research in Philosophy and Technology 17, Nr. 2 (2013): 274–92. http://dx.doi.org/10.5840/techne201311205.

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While Michel Foucault’s significance as a social theorist is undisputed, his importance as a technological theorist is frequently overlooked. This article considers the richness and the range of Foucault’s technological thinking by surveying his works and interviews, and by tracking his influence within Actor-Network Theory (ANT). The argument is made that we will not fully understand Foucault without understanding the central place of technology in his work, and that we will not understand ANT without understanding Foucault.

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Butturi Junior, Atilio. „Um folk-Foucault? (A folk-Foucault?)“. Estudos da Língua(gem) 19, Nr. 2 (30.08.2021): 103–17. http://dx.doi.org/10.22481/el.v19i2.9945.

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O que tentarei estabelecer adiante, se Michel Foucault não era um linguista, é que tampouco poderia ser considerado um outsider ou um pensador naif da linguagem. Estritamente, ele tem textos dedicados diretamente à constituição do campo estrutural da linguagem, textos sobre a inscrição da linguagem como literatura, textos metodológicos que se dispunham a enfrentar o problema da linguagem e do discurso, textos em que a linguagem é lida como um dispositivo de hermenêutica de si ou de subjetivação. É esse lugar ocupado por Michel Foucault que me interessa, inicialmente, para produzir o questionamento que move este escrito: em que medida há uma questão folk em Foucault, levando em consideração os espaços institucionais de onde falava e a constituição de seus saberes sobre a linguagem e a língua?

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Alves, Ana Paula Winck, und João Barros. „Racismo de Estado em Michel Foucault / State Racism in Michel Foucault“. Profanações 5, Nr. 2 (11.12.2018): 179. http://dx.doi.org/10.24302/prof.v5i2.1862.

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O presente artigo busca analisar a emergência e as características do Racismo de Estado segundo Michel Foucault. Para tanto, perpassa aspectos do poder soberano com direito de morte e sua transição para o biopoder que interfere sobre a vida, abordando a disciplina dos corpos e a biopolítica da população. Em segundo lugar, explana-se acerca do discurso da guerra das raças e seus desenvolvimentos até tornar-se um discurso racista que, através da normalização, legitima o genocídio de uma sociedade sobre outras e sobre ela mesma. Por fim, realiza-se uma explanação de algumas imagens desse racismo em prol da superioridade da raça, segundo seus elementos mais importantes.AbstractThe following article aims to analyze the characteristic and the emergence of the State Racism according to Michel Foucault. In order to do so, it approaches aspects of the sovereign power going through death right and its transition into biopower that interferes in life, advancing for the discipline of the bodies and the population biopolitics. Secondly, it is elucidated the discourse about the war of races and its developments until it becomes a racist discourse that, through normalization, legitimizes the genocide of a society over other or itself. Lastly, it is performed a brief explanation of some images of this racism in favor of the superiority of the race, according to its most important elements.

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Chung, Ilkwaen, und Jürgen Oelkers. „Michel Foucault und Judith Butler über sexuellen Missbrauch und Inzest“. Vierteljahrsschrift für wissenschaftliche Pädagogik 99, Nr. 2 (15.06.2023): 246–61. http://dx.doi.org/10.30965/25890581-09703094.

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Abstract Michel Foucault and Judith Butler on Sexual Abuse and the Incest-Taboo Starting from a critical discussion of Judith Butler’s definition of sexual abuse of children, the article analyzes Michel Foucault’s thesis of freedom of lust in premodern communities. Foucault’s main theory of »regimes of truth« opposed all naïve concepts of political emancipation and at the same time strengthens them. This is shown with a discussion of Butler’s theory of »compulsive heterosexuality« and her critique of the incest taboo. Foucault on the other side argued against a legal age of consent for children. In this both philosophers are on the wrong track.

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Sobolczyk, Piotr. „Foucault: Madness and Surveillance in Warsaw“. Foucault Studies, Nr. 25 (22.10.2018): 174. http://dx.doi.org/10.22439/fs.v25i2.5579.

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The paper revises the biographical data about Michel Foucault’s stay in Poland in 1958-1959. The main inspiration comes from the recent very well documented literary reportage book by Remigiusz Ryziński, Foucault in Warsaw. Ryziński’s aim is to present the data and tell the story, not to analyse the data within the context of Foucault’s work. This paper fulfills this demand by giving additional hypotheses as to why Polish authorities expelled Foucault from Poland and what the relation was between communism and homosexuality. The Polish experience, the paper compels, might have been inspiring for many of Foucault’s ideas in his Madness and Civilization, Discipline and Punish, and The History of Sexuality. On the other hand the author points to the fact that Foucault recognized the difference between the role of the intellectual in the West and in communist countries but did not elaborate on it. In this paper the main argument deals with the idea of sexual paranoia as decisive, which is missing in Foucault's works, although it is found in e.g. Guy Hocquenghem.

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Berten, André, und Michel Foucault. „Entretien avec Michel Foucault“. Les Cahiers du GRIF 37, Nr. 1 (1988): 8–20. http://dx.doi.org/10.3406/grif.1988.1751.

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Sirinelli, Jean-Francois, und Didier Eribon. „Michel Foucault (1926-1984)“. Vingtième Siècle. Revue d'histoire, Nr. 29 (Januar 1991): 109. http://dx.doi.org/10.2307/3769600.

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Andreassen, Kim E. „Michel Foucault som opplysningstenker“. Norsk filosofisk tidsskrift 41, Nr. 04 (13.12.2006): 273–82. http://dx.doi.org/10.18261/issn1504-2901-2006-04-02.

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Mudimbe, V. Y., Didier Eribon und Betsy Wing. „Saint Paul-Michel Foucault“. Transition, Nr. 57 (1992): 122. http://dx.doi.org/10.2307/2935160.

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Castelfranchi, Yuri, und Nico Pitrelli. „Cui prodest Michel Foucault?“ Journal of Science Communication 05, Nr. 01 (21.03.2006): C01. http://dx.doi.org/10.22323/2.05010301.

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Do we have to drag in the thought of Michel Foucault to show the political (and not neutral), partial and local (and not universal and non-historic), active (and not merely transmissive) face of science communication? Do we need the work of the controversial French intellectual to dispute the anxious search – almost a quest like that for the Holy Grail – for the “best practices” in the dissemination of scientific culture? If we read over the pages that Foucault dedicated to words and things, to the archaeology and genealogy of knowledge, to biopolitics, we have few doubts. Two elements, on the one hand the central nature of discourse and “regimes of truth”, on the other the concept of biopower (a “power over bodies”), enable us to reflect both on the important specific features of modern science in comparison with other forms of production and organisation of knowledge, and on the central role of its communication.

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Potte-Bonneville, Mathieu. „Michel Foucault (1984-2004)“. Vacarme 29, Nr. 4 (2004): 1. http://dx.doi.org/10.3917/vaca.029.0001.

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Bert, Jean-François. „Michel Foucault, un anthropologue ?“ Revue des sciences sociales 32, Nr. 1 (2004): 150–55. http://dx.doi.org/10.3406/revss.2004.2697.

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Bogusławski, Marcin Maria. „Michel Foucault jako farmakon“. Przegląd Socjologii Jakościowej 12, Nr. 1 (29.02.2016): 76–91. http://dx.doi.org/10.18778/1733-8069.12.1.05.

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W artykule szukam odpowiedzi na pytanie, czy spuścizna Michela Foucaulta jest wciąż aktualna, czy stanowi już tylko szacowny zabytek humanistyki. Wpisuję myśl Foucaulta w „logikę farmakonu”, to znaczy środka, który jest zarazem lekarstwem i trucizną. W polemice z poglądami Ewy Domańskiej pokazuję, że myśl Foucaulta nadal pozostaje aktualna. Pozwala bowiem tak pytać o podmiotowość, status norm i normalizacji, by z jednej strony dostrzegać mechanizmy władzy i wiedzy, które warunkują procesy upodmiotowienia, a z drugiej zdać sprawę z autonomii i samosterowności podmiotów, w tym z wpływu, jaki podmioty mogą wywierać na społecznie funkcjonujące normy.

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McWhorter, Ladelle. „Didier Eribon., Michel Foucault“. International Studies in Philosophy 26, Nr. 2 (1994): 116. http://dx.doi.org/10.5840/intstudphil1994262142.

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Harris, Michael H. „Michel Foucault. Didier Eribon“. Library Quarterly 63, Nr. 1 (Januar 1993): 115–16. http://dx.doi.org/10.1086/602536.

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Nora, Pierre. „Mémoire de Michel Foucault“. Le Débat 41, Nr. 4 (1986): 3. http://dx.doi.org/10.3917/deba.041.0003.

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Farge, Arlette. „Travailler avec Michel Foucault“. Le Débat 41, Nr. 4 (1986): 164. http://dx.doi.org/10.3917/deba.041.0164.

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Touzet, Patrick. „5/5 Michel Foucault“. Soins Psychiatrie 36, Nr. 301 (November 2015): 45–46. http://dx.doi.org/10.1016/j.spsy.2015.09.008.

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