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1
Jones, Campbell. „Foucault's Inheritance/Inheriting Foucault“. Culture and Organization 8, Nr. 3 (Januar 2002): 225–38. http://dx.doi.org/10.1080/14759550215669.
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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.
3
Allen, Barry. „Government in Foucault“. Canadian Journal of Philosophy 21, Nr. 4 (Dezember 1991): 421–39. http://dx.doi.org/10.1080/00455091.1991.10717255.
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The forms and specific situations of the government of men by one another in a given society are multiple; they are superimposed, they cross, impose their own limits, sometimes cancel one another out, sometimes reinforce one another. (Foucault [SP, 224])According to a commonplace in the critical discussion of Foucault's later work, he is supposed to have decided to take up Nietzsche's interpretation of power asWille zur Macht, ‘will to power.’ For instance, Habermas believes he has criticized Foucault when he says, ‘Nietzsche’s authority, from which this [Foucault’s] utterly unsociological concept of power is borrowed, is not enough to justify its systematic usage.’ Charles Taylor finds in Nietzsche ‘a doctrine which Foucault seems to have made his own,’ viz., that ‘there is no order of human life, or way we are, or human nature, that one can appeal to in order to judge or evaluate between ways of life.
4
Järvinen, Margaretha. „Makt eller vanmakt?“ Tidskrift för genusvetenskap 17, Nr. 1 (20.06.2022): 47–62. http://dx.doi.org/10.55870/tgv.v17i1.4753.
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In this artide, certain key issues in the Foucault-inspired research on gender, power and sexuality are discussed. One such theme is the relation between Foucault and the established "classics" of gender research. The awareness of gender and sexuality as social constructions is not new, it belongs to the history of feministic research. Another main thente is Foucault's concept of power. What implications does a multiple theory of power like Foucaults have for the understanding of gender related power? Does his relational power-concept lead us to analyses where the "objects" of the wielding of power are the only visible actors, causing them to appear as guilty of their own oppression? The "dUltlor maintains that Foucault has more than one concept of power, in fact several. Just to state, as many researchers do, that an analysis of power is inspired by Foucault, may give rise to more questions than answers. The third main theme deals with sexuality, marginality and hegemony. Foucaults analyses of marginalized groups, of "the others", those disregarded and silenced by the prevailing power/knowledge struetures, have often been regarded as a clear source of inspiration within gender research. The problem is just that Foucault s "others" often become anonymous shadows in the margins of society, shadows without an identity, a face, a voice. It is difficult to imagine how these "nodes in the network of power" could be able to generate alternative discourses, how they could represent a "counter-power" capable to break the discourse hierarchies.
5
Kozłowski, Michal. „Foucault czyta Marksa. Marks czyta Foucaulta.“ Praktyka Teoretyczna 4 (01.01.2011): 177. http://dx.doi.org/10.14746/prt.2011.4.19.
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Koopman, Colin. „Historical Critique or Transcendental Critique in Foucault: Two Kantian Lineages“. Foucault Studies, Nr. 8 (01.02.2010): 100. http://dx.doi.org/10.22439/fs.v0i8.2934.
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A growing body of interpretive literature concerning the work of Michel Foucault asserts that Foucault’s critical project is best interpreted in light of various strands of philosophical phenomenology. In this article I dispute this interpretation on both textual and philosophical grounds. It is shown that a core theme of ‘the phenomenological Foucault’ having to do with transcendental inquiry cannot be sustained by a careful reading of Foucault’s texts nor by a careful interpretation of Foucault’s philosophical commitments. It is then shown that this debate in Foucault scholarship has wider ramifications for understanding ‘the critical Foucault’ and the relationship of Foucault’s projects to Kantian critical philosophy. It is argued that Foucault’s work is Kantian at its core insofar as it institutes a critical inquiry into conditions of possibility. But whereas critique for Kant was transcendental in orientation, in Foucault critique becomes historical, and is much the better for it.
7
Schärer, Alex. „Theoretisch keine Brüder“. PROKLA. Zeitschrift für kritische Sozialwissenschaft 38, Nr. 151 (01.06.2008): 221–36. http://dx.doi.org/10.32387/prokla.v38i151.471.
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Theoretically no Brothers: Marx and Foucault as Antagonists_ In spite of Foucault'sfrequent and positive references to Marx he does not deal with the critique of politicaleconomy. Foucault defines power in demarcation to Marxism and to approaches that theorizepower in relation to economy. This leads to serious flaws in Foucault's analytics of power. If wecompare Foucault's analysis of discipline and law to Marx' we can see that the two theories areincompatible. Attempts to merge Foucault and Marx otten lack methodological considerations.However it may be possible to re-interpret certain of Foucault's findings from a Marxian perspectiveand in doing so connecting Foucault and Marx.
8
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.
9
Chandler, David. „Forget Foucault, Forget Foucault, Forget Foucault…“. International Political Sociology 4, Nr. 2 (07.06.2010): 205–7. http://dx.doi.org/10.1111/j.1749-5687.2010.00100_5.x.
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Luna, Wendyl. „Re-thinking Thought: Foucault, Deleuze, and the Possibility of Thinking“. Foucault Studies 1, Nr. 27 (30.12.2019): 48–68. http://dx.doi.org/10.22439/fs.v27i27.5891.
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This paper examines how Foucault and Deleuze understand each other’s work, arguing that they are united in their common endeavour to make it possible to think again. Focusing on Foucault’s ‘Theatrum Philosophicum’ and Deleuze’s Foucault, it shows how each of Foucault and Deleuze considers the other as someone who opens anew the possibility of thinking. The first section examines Deleuze’s interpretation of Foucault’s work. It demonstrates that, despite sounding as if he is elucidating his own philosophy, Deleuze is correct in saying that Foucault re-thinks thought by positing the disjunction between the articulable and the visible, among other things. Turning to Foucault’s review of Deleuze’s works, the second section explains why Foucault deems Deleuze’s notion of thought as a disjunctive affirmation. By underscoring the disjunctive role ‘and’ plays in the disjunctive affirmation of ‘the event and the phantasm’ and/or of thought itself and its object, Foucault considers Deleuze as someone who re-thinks thought not by conceptualising it but by thinking difference. The paper concludes that, while each endeavours to consider thought in a new light, both Foucault and Deleuze believe that the other makes it possible to think again.
11
Chevallier, Philippe. „Foucault avant Foucault“. Archives de Philosophie Tome 85, Nr. 3 (17.06.2022): 151–56. http://dx.doi.org/10.3917/aphi.853.0151.
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DUPONT, DANICA, und FRANK PEARCE. „Foucault Contra Foucault:“. Theoretical Criminology 5, Nr. 2 (Mai 2001): 123–58. http://dx.doi.org/10.1177/1362480601005002001.
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de Wet, Chris L. „“Le devoir des époux”“. Religion and Theology 27, Nr. 1-2 (21.07.2020): 114–51. http://dx.doi.org/10.1163/15743012-bja10003.
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Abstract The purpose of this article is to examine and evaluate Michel Foucault’s use of John Chrysostom’s (c. 349–407 CE) views on marriage and sexuality, as it is expounded in Foucault’s fourth volume of Histoire de la sexualité, Les aveux de la chair (2018). The following question is asked: does Foucault have anything new and relevant to say to current scholarship of John Chrysostom, especially in terms of his views about sexuality and marriage? The article brings Foucault’s contribution into dialogue with more or less current scholarship of Chrysostom. The study first examines the sources Foucault used for Chrysostom, and then critically delineates and assesses Foucault’s argument regarding marriage in John Chrysostom. In the analysis of Foucault’s reading of Chrysostom’s marital ethic, attention is given to three central aspects present in the chapter, “Le devoir des époux” (“The Duty of the Spouses”). First, the links Foucault establishes between the micro-politics of sexuality (and the domus or private life) and the macro-politics of the Christian Empire is discussed. Second, it is asked how Foucault reconstructs Chrysostom’s marital ethic as a type of technē for the married life, including how Foucault attempts to deconstruct the dichotomy between marriage and virginity. Finally, the study analyses how Foucault interprets Chrysostom’s view of the conjugal relationship as one based on the rights of property ownership and debt.
14
Snoek, Anke. „Agamben’s Foucault: An overview“. Foucault Studies, Nr. 10 (01.11.2010): 44. http://dx.doi.org/10.22439/fs.v0i10.3123.
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This article gives an overview of the influence of the work of Michel Foucault on the philosophy of Agamben. Discussed are Foucault’s influence on the Homo Sacer cycle, on (the development) of Agamben’s notion of power (and on his closely related notion of freedom and art of life), as well as on Agamben’s philosophy of language and methodology. While most commentaries focus on Agamben’s interpretation of Foucault’s concept of biopower, his work also contains many interesting references to Foucault on freedom and possibilities—and I think that it is here that Foucault’s influence on Agamben is most deeply felt. This article focuses on the shifts Agamben takes while looking for the Entwicklungsfähigkeit in the work of Foucault.
15
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.
17
Gane, Mike. „The New Foucault Effect“. Cultural Politics 14, Nr. 1 (01.03.2018): 109–27. http://dx.doi.org/10.1215/17432197-4312952.
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This review article considers two lecture courses by Michel Foucault (1972–73, 1979–80) and two books relating to the whole series of lectures (1970–84) by Stuart Elden. Foucault’s lecture courses can be divided into three phases, the first focused on the difference between sovereign and disciplinary power; the second on biopower, security, and liberalism; and the third on the government of the self and others. Foucault in 1976–79 altered his earlier frame by introducing the concept of governmentality and security dispositif and identified a missing, fourth type of power-governmentality called “socialism,” around which his concerns revolved for the remaining courses. Today there is a new Foucault effect, which has arisen around the courses on governmentality, neoliberalism, and biopower. The two courses by Foucault are situated in relation to the complete set of courses, and Elden’s books are welcomed critically as throwing light on the background to the lectures and Foucault’s main publications in this period but are problematic with respect to Foucault’s theoretical framework.
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A. Gergely, András. „Foucault, még Foucault után“. Metszetek 9, Nr. 2 (02.09.2020): 148–57. http://dx.doi.org/10.18392/metsz/2020/2/8.
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김상범. „Ontological Foucault - Reading Foucault -“. PHILOSOPHY·THOUGHT·CULTURE ll, Nr. 24 (Juni 2017): 197–218. http://dx.doi.org/10.33639/ptc.2017..24.008.
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Vásquez, Delio. „Illegalist Foucault, Criminal Foucault“. Theory & Event 23, Nr. 4 (Oktober 2020): 935–72. http://dx.doi.org/10.1353/tae.2020.0057.
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Rudnev, Y. V. „Foucault’s Two Bodies (Questioning Contemporary Foucault Studies)“. Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 79, Nr. 4 (2015): 48–68. http://dx.doi.org/10.30570/2078-5089-2015-79-4-5-48-68.
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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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Taylor, Chloë. „Foucault, Feminism, and Sex Crimes“. Hypatia 24, Nr. 4 (2009): 1–25. http://dx.doi.org/10.1111/j.1527-2001.2009.01055.x.
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In 1977 Michel Foucault contemplated the idea of punishing rape only as a crime of violence, while in 1978 he argued that non-coercive sex between adults and minors should be decriminalized entirely. Feminists have consistently criticized these suggestions by Foucault. This paper argues that these feminist responses have failed to sufficiently understand the theoretical motivations behind Foucault's statements on sex-crime legislation reform, and will offer a new feminist appraisal of Foucault's suggestions.
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Kebung, Konrad. „Foucault dan Teologi“. MELINTAS 36, Nr. 3 (01.12.2020): 276–90. http://dx.doi.org/10.26593/mel.v36i3.5384.
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This article presents the relation between Michel Foucault’s philosophical thoughts and theology. So far one might hardly hear about the discussion of the impact of Foucault’s thought on theology and all disciplines related to it, such as religion, exegesis, spirituality, and the like. Recently many poststructuralists and postmodern thinkers have been interested in this issue. In fact, Foucault’s thoughts and analyses are considered very useful for the development of theology and the concepts of religious experience. Through his analyses of history and culture, Foucault prepares raw materials useful for theological reflections which are basically grounded on reality and the concrete life of humankind. Thus Foucault can help theology more rooted within reality, and therefore theology is not merely associated with the ecclesiological and dogmatic teachings of the Church, but can help them to be more easily digested and practised by the living community of the believers.
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Manolache, Viorella. „Ultimul Foucault“. Eon 5, Nr. 2 (2024): 111–19. http://dx.doi.org/10.56177/eon.5.2.2024.art.5.
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The present article proposes to highlight the valences of the last Foucault, engaging him with a punctual and punctuated approach found in/through an accumulation of immediate arguments – from the last interview, to the last Foucault, as equivalent to the last man (Fukuyama) or to the reading (by overlapping) of the last Foucault and the last words of Socrates (from Foucault's lecture, February 15, 1984). The last [Foucault] is endowed – here – by/with a plus meaning: last approaches the act of being the last, but it also retains what remained decisive and definitive, launching, as a creative-decisive formula, the act and the temptation of thinking, by clearly redefining the object of thought. The last Foucault does not have a synonymous meaning, nor can it integrate in the series of possible finite-final extensions (with notes of differentiation in relation to the final Foucault or to the appellative of late Foucault). Last remains – here – an open research phase/stage, started in the early 1980s, as new experiments/experiences felt both at the external level of sociability, but also through the attempt of self-transformation, both part of a genealogical project applied to themes, practices and modes of governance of the self and the others.
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Erlenbusch-Anderson, Verena. „Philosophical Practice Following Foucault“. Foucault Studies, Nr. 25 (22.10.2018): 55. http://dx.doi.org/10.22439/fs.v25i2.5574.
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This paper develops a heuristic of different modes of philosophical engagement with Michel Foucault’s work with the aim to aid self-reflection about contemporary uses of Foucault. Drawing on debates in the history of philosophy, I describe contextualism, appropriationism, and methodologism as three strands of Foucault scholarship. I then examine queer and feminist philosophical engagements with Foucault to explicate and illustrate the aims and strengths of each strand. I conclude by spelling out the larger implications for different uses of Foucault for philosophical practice and make the case for a methodological pluralism that draws on all available modes of inquiry.
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Maynard, Steven. „‘The Party with God’: Michel Foucault, the Gay Left and the Work of Theory“. Cultural History 5, Nr. 2 (Oktober 2016): 122–52. http://dx.doi.org/10.3366/cult.2016.0122.
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Revisiting Foucault's month-long stay in Toronto in June 1982, this article explores the reception and appropriation of the first volume of The History of Sexuality by activist-intellectuals associated with the Toronto-based publication, The Body Politic, and some of their fellow travelers. Reading Foucault's introductory volume through the intersecting frameworks of social constructionism, historical materialism, and socialist feminism, gay-left activists forged a distinctive relationship between sexual theory and political practice. If Foucault had a significant impact on activists in the city, Toronto also left its mark on Foucault. Based on the recently rediscovered and unedited transcript of a well-known interview with Foucault in Toronto, along with an interview with one of Foucault's interlocutors, the article concludes with Foucault's forays into Toronto's sexual and political scenes, particularly in relation to ‘bodies and pleasures’ and resistance to the sex police.
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Lindner, Urs. „Alles Macht, oder was?“ PROKLA. Zeitschrift für kritische Sozialwissenschaft 36, Nr. 145 (01.12.2006): 583–609. http://dx.doi.org/10.32387/prokla.v36i145.539.
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Challenging the current poststructuralist interpretations of Foucault’s analytic of power, the article explores the materialist borrowings Foucault has taken from Althusser. Conflating domination and politics into a single term, the Foucauldian concept of power appears to be equivocal. Starting from this, it is shown how the Althusserian distinction between ideology and violence haunts the concept of discipline, how the critique of the juridical model of power leads Foucault to a positivistic command model of law, and how Foucault eschews to elaborate the collective character of political action. Finally, the article pleads for reconsidering both Foucault’s and Althusser’s approach in terms of the critical-realist debates on structure and agency.
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Bühl, Achim. „Die Habermas-Foucault-Debatte neu gelesen“. PROKLA. Zeitschrift für kritische Sozialwissenschaft 33, Nr. 130 (01.03.2003): 159–82. http://dx.doi.org/10.32387/prokla.v33i130.682.
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The work of Foucault is reconstructed referring to the discussion between Habermas and Foucault. The controversy doesn't found on a misunderstanding - as Bourdieu assumes - but on a fundamental opposition between the type of a universal intellectual and the intellectual as a destroyer of the normative principle of universal rationalism and of common truth, The quality of Foucault as a theorist of modernity is based upon his reply to the question for the inherent potential of barbarism in modern society. With the category of bio-power Foucault gives us efficient answers to sociological problems concerning the dichotomies between the micro and macro sphere, A productive debate between the two theorists of modernity failed because of the defamation Foucaults as a "young conservative" on the part of Habermas, The characterization as a "pre fascistic thinker" is a scandal, which caused a remaining damage in regard to the reception of Foucault.
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Penfield, Christopher. „Foucault’s Virtual Force Ontology“. Journal of Speculative Philosophy 37, Nr. 3 (Juni 2023): 447–57. http://dx.doi.org/10.5325/jspecphil.37.3.0447.
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ABSTRACT Gilles Deleuze’s monograph on Michel Foucault has often been construed as a “metaphysical fiction,” to use Frédéric Gros’s sympathetic phrase. This article takes a different approach, arguing that Foucault’s microphysics of power and Deleuze’s metaphysics of the virtual in fact share a common ontology of forces. In addition to enriching understanding of the two thinkers’ philosophical relation, the article argues that this virtual force ontology clarifies the continuity between Foucault’s earlier and later formulations of power, from microphysics to governmentality. Reading Foucault in this way not only challenges the dominant view in Foucault studies but also suggests the continued relevance of his work for grasping the contemporary exercise of power. By acting on the conditions of possible action, power performs an anticipatory function, intervening, as Foucault puts it, “at the point when the virtual is becoming real.” This is precisely how techniques like algorithmic policing function today.
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Kebung, Konrad. „MICHEL FOUCAULT: KUASA VERSUS RASIONALITAS MODERNIS (REVALUASI DIRI SECARA KONTINU)“. Jurnal Ledalero 16, Nr. 1 (03.06.2017): 55. http://dx.doi.org/10.31385/jl.v16i1.51.55-73.
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This paper presents Michel Foucault’s thoughts on historical
events in the past as they impact on the constitution of the self in the
present. Thus, Foucault is known as an historian of the present. An
expert in the history of the system of thought, he analyses how people
thought and behaved throughout the history of philosophy from the
Rennaisance to the classical period (17 th-18 in Foucault’s classification) and onto the 20thth
century. As a postmodernist (and post-structuralist)
thinker, he critiques modern rationality based mainly on the ego, subject,
and consciousness, as passed down to present day thinking by René
Descartes. He analyses critically this exclusive rationality and confronts
it with his notion of discourse. This paper also presents ways of reading
important historical events which were, and are, influential in human
life in line with Foucault’s criticism.
<b>Keywords:</b> Foucault, philosopy, discourse, subject, etict
Artikel ini menyajikan pemikiran Michel tentang peristiwa
sejarah masa lalu yang berguna bagi manusia pada masa sekarang. Foucault
secara khusus dikenal sebagai sejarawan masa kini. Sebagai ahli dalam
sejarah sistem pemikiran, Foucault menganalisis cara orang berpikir
dan berperilaku sepanjang sejarah filsafat dimulai dari era Rennaisance,
periode klasik (abad XVII-XVIII dalam klasifikasi Foucault), hingga
abad XX. Sebagai pemikir posmodernis (dan postrukturalis), Foucault
mengajukan kritik terhadap rasionalitas modern yang didasarkan
atas ego, subjek, dan kesadaran, yang diwariskan sampai saat ini oleh
René Descartes. Dia menganalisis secara kritis rasionalitas eksklusif
ini dan menghadapkannya dengan gagasan wacana. Artikel ini juga
menyajikan cara untuk membaca semua peristiwa sejarah yang penting
dan berpengaruh terhadap kehidupan manusia sesuai dengan kritik
Foucault.
<b>Kata-kata kunci:</b> Foucault, filsafat , diskursus, subjek, etika
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Bernini, Lorenzo. „Ambivalenze. Foucault con Freud“. Rivista Italiana di Filosofia Politica 1 (03.12.2021): 231–48. http://dx.doi.org/10.36253/rifp-1469.
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For Foucault, Freud – as Nietzsche and Marx – is not an author to put under exegesis, but a generator of discursivity that opened new possibilities for thinking. This article attributes the same role to Foucault. By reconstructing Foucault’s understanding of the father of psychoanalysis, it contributes to the history of political philosophy and at the same time to the political philosophy of the present.
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Planinc, Emma. „Madness and Political Philosophy: Beiner on Foucault“. Review of Politics 78, Nr. 2 (2016): 303–5. http://dx.doi.org/10.1017/s0034670516000103.
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Beiner's discussion of Foucault is grounded in the effort to “deconstruct” Foucault's mask “as a mere historian” (152). Beiner unpacks Foucault's Panopticon of post-Enlightenment society which, in a dynamic of power/knowledge, crafts the soul in a “regime of surveillance and discipline” that “maintains the disciplined individual in his subjection” (155, 158). Beiner forcefully contends that behind Foucault's language in Discipline and Punish there must be some account of the human being that would prefer to be outside of this seemingly dystopic society—one that is entitled “not to be subject to such a regime of normalization and control” (153). There is something disingenuous, Beiner claims, about Foucault's fidelity to the idea that “his intellectual enterprise [as a historian] requires him to disavow the normative power of his own theorizing” (164). I propose an interpretation that will perhaps rescue Foucault from Beiner's accusation of disingenuousness, and simultaneously establish a kinship between Beiner's lament for political philosophy and Foucault's own. The proposal is that Foucault is a madman.
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Elden, Stuart. „Foucault and Dumézil on Antiquity“. Journal of the History of Ideas 85, Nr. 3 (Juli 2024): 571–600. http://dx.doi.org/10.1353/jhi.2024.a933859.
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Abstract: The biographical links between Michel Foucault and the comparative mythologist and philologist Georges Dumézil have received more attention than their intellectual connections. This article contributes by surveying Foucault’s engagements, from a 1957 radio lecture to his late lectures at the Collège de France. Particular focus is on lectures on structuralism and history in 1970, some references between 1970 and 1981, and the use of Dumézil’s work in each of Foucault’s two final courses at the Collège de France. In each, Foucault takes up Dumézil’s analyses of mythology in developing his own projects concerning history and antiquity.
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Feldman, Alex J. „Power, labour power and productive force in Foucault’s reading of Capital“. Philosophy & Social Criticism 45, Nr. 3 (06.09.2018): 307–33. http://dx.doi.org/10.1177/0191453718798416.
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This article uses Foucault’s lecture courses to illuminate his reading of Marx’s Capital in Discipline and Punish. Foucault finds in Marx’s account of cooperation a precedent for his own approach to power. In turn, Foucault helps us rethink the concepts of productive force and labour power in Marx. Foucault is shown to be particularly interested in one of Marx’s major themes in Capital, parts III–IV: the subsumption of labour under capital. In Discipline and Punish and The Punitive Society, Foucault offers a genealogy of the forms of labour power ( Arbeitskraft) and productive force ( Produktivkraft). One of his central problems is to understand how labour power is converted in productive force and how, prior to that, productive subjects who can properly bear and dispose of their labour power are formed. Foucault’s reading of Capital resonates with those currents of Marx interpretation today that seek to repoliticize the concept of productive force and to offer a materialist account of subject formation.
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Alziq Aljimzawi, Nahla. „Nietzschean Roots in Foucault's Philosophy“. Dirasat: Human and Social Sciences 49, Nr. 6 (30.12.2022): 183–93. http://dx.doi.org/10.35516/hum.v49i6:.3999.
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This research discusses the Nietzschean roots of the philosophy of Michel Foucault, as - that is, Foucault - one of the most prominent pioneers of postmodern philosophy whose roots were laid by Friedrich Nietzsche. The research monitors the intersections between the philosophies of both Nietzsche and Foucault in an attempt to answer the basic research question about the Nietzschean roots in Foucault's philosophy, that is, what is the impact of Nietzsche on the formation of Foucault's philosophy? Through the following topics: (Between authority and power, knowledge and truth, striking the principle of the essential significance of words, genealogy and archeology, interpretation, madness, the death of man, the role of art, instinct and body, language and literature).
The research confirms the radical relationship between Foucault's philosophy and Nietzsche's philosophy, as the latter originated from Foucault's thought and his philosophical propositions, and influenced a large number of postmodern thinkers and philosophers and their intellectual and philosophical proposals.
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Mori, Luca. „At the Core of Life. The Medicalization of Society in Michel Foucault“. SALUTE E SOCIETÀ, Nr. 2 (Juli 2009): 78–97. http://dx.doi.org/10.3280/ses2009-en2007.
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- In this article I try to describe Foucault's conception of the medicalization process. After briefly outline the conception of power proposed by Foucault, I show the central role played by the biomedical devices. The main thesis of this interpretation are two. Firstly, I try to point out how medicine and the biological disciplines form a kind of knowledge which is essential to the birth of the modern State. Secondly, I consider how Foucault definition of biopolitics is the result of an overlap between political power and the specific regimes of truth entailed in biomedical sciences.Keywords: Foucault, power, medicalization, biopolitics, state science, police.Parole chiave: Foucault, potere, medicalizzazione, biopolitica, scienza dello stato, polizia.
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Mori, Luca. „Al centro della vita. La medicalizzazione della societÀ secondo Michel Foucault“. SALUTE E SOCIETÀ, Nr. 2 (Juli 2009): 86–106. http://dx.doi.org/10.3280/ses2009-002007.
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- In this article I try to describe Foucault's conception of the medicalization process. After briefly outline the conception of power proposed by Foucault, I show the central role played by the biomedical devices. The main thesis of this interpretation are two. Firstly, I try to point out how medicine and the biological disciplines form a kind of knowledge which is essential to the birth of the modern State. Secondly, I consider how Foucault definition of biopolitics is the result of an overlap between political power and the specific regimes of truth entailed in biomedical sciences.Keywords: Foucault, power, medicalization, biopolitics, state science, police.Parole chiave: Foucault, potere, medicalizzazione, biopolitica, scienza dello stato, polizia.
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Bielskis, Andrius. „GALIA, ISTORIJA IR GENEALOGIJA: FRIEDRICHAS NIETZSCHE IR MICHELIS FOUCAULT“. Problemos 75 (01.01.2009): 73–84. http://dx.doi.org/10.15388/problemos.2009.0.1974.
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Straipsnyje aptariamos Friedricho Nietzsche’s ir Michelio Foucault genealogijos sampratos. Teigiama, kad genealogija gilinasi į istoriją ne dėl įvykių, mūšių ir karų aprašymo, bet dėl diskursyvių režimų ir praktikų, kurios formuoja mūsų tapatybę. Glaudus pažinimo/tiesos bei galios saitas yra esminis tiek Nietzsche’s, tiek Foucault genealogijai. Foucault dispositive (suprantamumo režimas) yra viena iš esminių sąvokų tiek istoriškumo sampratai, tiek studijuojant pačią istoriją. Nyčiška valios galiai idėja transformuojama į pažinimo tipais grindžiamą ir besiremiančią galios santykių strategijų idėją. Daroma išvada, jog Foucault genealogija redukuoja prasmę į galios santykius. Taip pat teigiama, kad Foucault sampratoje istorija yra pažini ne dėl jos vidinio prasmingumo, bet dėl to, jog žinios ir diskursyvios praktikos, būdamos esminės istorijos vyksmo procesui, yra suvokiamos kaip taktikos ir strategijos.Pagrindiniai žodžiai: genealogija, istorijos filosofija, galia, diskursas.Power, History and Genealogy: Friedrich Nietzsche and Michel FoucaultAndrius Bielskis SummaryThe essay explores Friedrich Nietzsche’s and Michel Foucault’s accounts of genealogy. It argues that genealogy sees human history not in terms of events, battles and wars (i.e. through empirical facts), but in terms of discursive regimes and practices which form our subjectivity. The link between knowledge/truth and power plays crucial role in both Nietzsche’s and Foucault’s accounts of genealogy. Foucault’s notion of dispositive (the regime of intelligibility) serves as a key concept in his approach to history. The Nietzschean idea of the will to power is transformed into the idea of strategies of relations of forces supporting and supported by types of knowledge. The essay concludes that Foucault’s genealogy reduces meaning to power relations. It argues that in Foucault’s thought human history is intelligible not because of its inner meaning, but because knowledge and discourses, which play a key role in human history, are understood in terms of tactics and strategies.Keywords: genealogy, philosophy of history, power, discourse.
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Spierenburg, Pieter. „Punishment, Power, and History“. Social Science History 28, Nr. 4 (2004): 607–36. http://dx.doi.org/10.1017/s0145553200012864.
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This article reevaluates the work of Michel Foucault and Norbert Elias, in so far as it relates to criminal justice history. After an examination of the content of Foucault’s Surveiller et punir (1975), it discusses Foucault’s receptions among criminal justice historians. Some of the latter appear to have attributed views to the French philosopher that are not backed up by his 1975 study. Notably the “revisionist” historians of prisons have done so. As a preliminary conclusion, it is posited that Foucault and Elias have more in common than some scholars, including the author in earlier publications, have argued. They resemble each other to the extent that they both thought it imperative to analyze historical change in order to better understand our own world.Nevertheless, Elias is to be preferred over Foucault when it concerns (1) the pace of historical change and (2) these theorists’ conception of power. It is demonstrated that Foucault’s notion of an abrupt and total change of the penal system between 1760 and 1840 is incongruent with reality and leads to ad hoc explanations. Rather, a long-term change occurred from about 1600 onward, while several elements of the modern penal system (as claimed by Foucault) did not become visible until after 1840. With respect to the concept of power, Elias and Foucault converge again on one crucial point: the notion of the omnipresence of power. However, whereas Elias defines power as a structural property of every social relationship and acknowledges its two-sidedness, Foucault’s concept of power has a more top-down character, and he often depicts power as an external force that people have to accommodate. Although Foucault’s notion of the interconnectedness of power and knowledge is valuable, Elias has a more encompassing view of sources of power.
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Westfall, Joseph. „Foucault, Nietzsche, and the promise–threat of philology“. Philosophy & Social Criticism 44, Nr. 1 (04.12.2017): 24–40. http://dx.doi.org/10.1177/0191453717723958.
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In this paper, I examine Foucault’s reading of Nietzsche—and Nietzsche’s influence on Foucault—in light of Foucault’s frequent treatment of Nietzsche as a certain kind of philologist. Running contrary to most contemporary readings of Nietzsche, which depict him as abandoning philology for philosophy relatively early on, I argue that Foucault understands Nietzsche’s distinctive philosophical style as indicative of a persistently philological approach to traditionally philosophical questions—and that this is a productive and valuable reading of Nietzsche, as well as a model for how we might start to think of Foucault, as well. Philology, for both thinkers, both promises and threatens the present with the future, calling for a simultaneously powerful and self-aware response on the part of the reader.
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Nascimento, David Inácio. „A Relação entre a Filosofia Foucaultiana e o Jornalismo“. EDUCAÇÃO E FILOSOFIA 36, Nr. 76 (21.06.2022): 537–58. http://dx.doi.org/10.14393/revedfil.v36n76a2022-64851.
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Muitos filósofos utilizaram o jornalismo como meio para expressar suas ideias. Depois da Segunda Guerra Mundial, por exemplo, Sartre, Adorno, Arendt, publicaram em jornais ou concederam entrevistas problematizando aquele evento: seus motivos, consequências e, sobretudo, as formas de evitar outras catástrofes. A partir de 1960, na França, Michel Foucault teve intensificada sua relação com jornais e jornalistas: concedeu entrevistas; participou de debates; publicou informativos e respostas a críticos; e, inclusive, atuou na criação do jornal Libération, em 1972. Quanto aos escritos do autor, conforme Deleuze (1991), as entrevistas de Foucault devem ser consideradas parte da obra do filósofo, destacando a importância do jornalismo para o pensamento do autor: várias delas foram compiladas e publicadas enquanto “formas de expressão” em livros como “Microfísica do Poder” (1977) e na Coleção “Ditos e Escritos” (1994), sendo decisivas para o conjunto da obra foucaultiana. Em sua perspectiva, Filosofia e jornalismo manifestam interesses semelhantes pela “atualidade”, entrecruzando suas práticas, motivo pelo qual se tornou importante dar a necessária atenção ao tema em seus escritos. Assim, este artigo tem como objetivo analisar a relação entre Foucault e o jornalismo de modo a responder como tal relação tem importância para o desenvolvimento e compreensão da filosofia foucaultiana. Palavras-chave: Foucault; Filosofia; Jornalismo; Atualidade; The relationship between Foucaultian Philosophy and Journalism: possibilities to thinking the ‘present reality’ Abstract: Many philosophers have used journalism to expose their ideas. After the Second World War Sartre, Adorno, Arendt published in newspapers or gave interviews about that event: the reasons, the consequences and how to avoid catastrophes. In France since 1960 Michel Foucault increased his relationship with newspapers and journalists: he was interviewed, participated in debates, published newsletters, responded to comments and worked on the project to create the newspaper Libération, in 1972. Considering the texts published in newspapers, Deleuze (1991) said that Foucault’s interviews should be read as part of Foucault’s work. This decision is important to think about the contribution of journalism to Foucault and to his political interventions. Several of these interventions were published as “forms of expression” in the books: “Microfisica del Potere” (Italy, 1977) and in the Collection “Dits et Écrits” (France, 1994) and they were decisive for Foucault’s work. For the author Philosophy and Journalism have similar interests in the present reality: they intertwine their practices and this is a reason to pay attention to this relationship in Foucault’s books. Thus, the present article aims to analyze the relationship between Foucault and journalism and then discuss how this relationship helps in the understanding of Foucault’s philosophy. Keywords: Foucault; Philosophy; Journalism; Present Reality; La relation entre la Philosophie Foucaultienne et le Journalisme: Des possibilités de penser à ‘l’Actualité’ Resumé: De nombreux philosophes ont utilisé le journalisme pour exprimer leurs idées. Après la Seconde Guerre mondiale, par exemple, Sartre, Adorno, Arendt ont écrit des journaux ou donné des entretetiens sur cet événement: les raisons, les conséquences et surtout les moyens d’éviter d’autres conflits. En France, depuis 1960, Michel Foucault multiplie les relations avec les journaux: il donne des entretiens, participe à des débats, publie des bulletins, répond aux critiques et participe à la création du journal Libération. En ce sens, Deleuze (1991) a déclaré que ces entretiens doivent être lus dans le cadre de l’œuvre foucaldienne, soulignant l’importance du journalisme pour la pensée de l’auteur. Plusieurs de ces entretiens ont été compilés et publiés comme “formes d’expression” dans des ouvrages tels que “Microfisica del Potere” (Italie, 1977) et “Dits et Écrits” (1994) et ont été importantes pour l’œuvre foucaldienne. Pour Foucault, la philosophie et le journalisme montrent des intérêts similaires pour l’actualité, ils mêlent leurs pratiques, et c’est pourquoi il est important de prêter attention au thème. Ainsi, cet article vise à analyser la relation entre Foucault et le journalisme et tenter de montrer comment cette relation est importante dans le développement et la compréhension de la philosophie de Foucault. Mots clés: Foucault; Philosophie; Journalisme; Actualité; Data de registro: 15/06/2022 Data de aceite: 22/02/2022
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Kadhim Shimal, Kamal, und Mohsen Hanif. „FOUCAULDIAN INFLUENCE ON THE LITERARY MOVEMENTS IN THE TWENTIETH CENTURY“. Humanities & Social Sciences Reviews 7, Nr. 6 (03.12.2019): 509–14. http://dx.doi.org/10.18510/hssr.2019.7680.
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Purpose: This research paper is an attempt to investigate Foucault's concepts of power relations and knowledge and their impact on modern society. The study will explain Foucault's influence on the Historical movement and Cultural materialism. By Focusing on Foucauldian reading of Power and knowledge, Historical movement and Cultural materialism were able to conceive the historical events and their role to generate a mature society.
Methodology: Power relations and knowledge are prevalent concepts of Foucault vastly argued today. These two concepts have been examined by many critics from different views, but this paper tries to study power relations and knowledge from Foucault's view. These two concepts are closely related to Historical and Cultural materialism movements and they have a huge impact on them. In this context, data have been collected by using the library and documentary method.
Findings: Foucault's period exposed a lot of events. Foucault in a certain period his writings and researches were responses to Althusser's ideological ideas. Foucault's researches have a vast impact on other thinkers in which many types of theses researches in contemporary age deal with issues that Foucault involves in his works. He has dealt with social, political and economic issues. This study helps us to find solutions for many issues at present. Foucault has focused on the significance of the past and relate to the present. For him, without the past, we cannot understand the present. Therefore, the new historicists were admired and inspired by him because they have been focused on the importance of the past to create the present.
Implications: Foucault has criticized the dictatorship governments that tried to separate the past from the present. Individuals were oppressed and subjected to the dominant policies of the tyrant governments but Foucault as critic and theorist through his writings could relate the past to the present and how positively affect the society. He can affect and lead individuals to the safe side by resisting the tyrant apparatuses running by the governments.
Novelty/Originality of this study: This study has explored the Foucauldian concepts of power and Knowledge and its influence on society. It will enable the reader to have ample knowledge of how Foucault was able to create an active society that can revolt against oppression and domination. This study will help grant the readers a wide variety of knowledge of such society and how they can demand their rights.
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Maher, Henry. „Foucault against the Foucauldians? On the problem of the neoliberal state“. Thesis Eleven 168, Nr. 1 (11.10.2021): 72–87. http://dx.doi.org/10.1177/07255136211053377.
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The survival of neoliberal forms of governance after their apparent repudiation during the Global Financial Crisis is a problem that continues to generate significant scholarly controversy. One of the most influential accounts of the survival of neoliberalism in the crisis draws on Michel Foucault’s The Birth of Biopolitics to claim that states intervening to support financial markets during the crisis was simply the neoliberal system working as expected. Returning to Foucault’s original text, I argue this account constitutes a systematic misreading because it treats Foucault as having developed an instrumentalist theory of the neoliberal state, a possibility Foucault explicitly rejected. I suggest that the reasons that led Foucault to reject an instrumentalist theory of the state remain just as relevant today, and accordingly argue for a return to Foucault’s methodological decision to treat neoliberalism not as a theory of state but as a discourse which constructs a novel bio-political governmentality.
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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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Siavoshi, Sussan. „Foucault in Iran“. American Journal of Islam and Society 34, Nr. 2 (01.04.2017): 114–17. http://dx.doi.org/10.35632/ajis.v34i2.779.
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To report history in the making, Michel Foucault travelled to Tehran in 1978.He had a commission from Corriere della sera, the prestigious Italian newspaper,to write a series of articles about the unfolding revolutionary process.He landed in Tehran two days after “Black Friday,” during which the armywas believed to have massacred 5,000 people. Foucault was impressed by thecourage of the undeterred protestors who kept pouring into the streets in defiance of a powerful regime. These articles, sympathetic to the movement andits leading force, Shi’a Islam, received a scornful response from his secularFrench colleagues. He was accused of being anti-modern, nihilistic, ignorant,and a man beguiled by a revolutionary effervescence.After the establishment of the Islamic Republic and the consequent bloodybattles leading to the concentration of power in the hands of the militant religiousrevolutionaries, Foucault’s detractors put concerted public pressure uponhim to repent for his “mistaken” judgments. This major “French” controversyfailed, however, to attract much attention in English-speaking circles until theappearance of Janet Afary and Kevin Anderson’s Foucault and Iranian Revolution:Gender and Seduction of Islamism (University of Chicago Press:2005). Highly critical of Foucault’s “romantic” depiction of the revolutionarymovement, these two authors also found in his reports an occasion to attackhis early, post-structuralist writings, interpreting them as anti-modern. Thebook’s overt critique of Foucault rested upon the intellectual pillar of the Enlightenmentdiscourse, with its teleological and secularist approach to history.Needless to say, Afary and Anderson were also critical of Islam’s public role,not only in the revolution but also beyond ...
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Gyllenhammer, Paul. „Normality in Husserl and Foucault“. Research in Phenomenology 39, Nr. 1 (2009): 52–68. http://dx.doi.org/10.1163/156916408x389631.
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AbstractHusserl and Foucault appear to have little in common when it comes to the question of normality. Husserl often discusses the emergence or constitution of norms from a subjective perspective whereas Foucault targets norms as a coercive problem. But if we recognize that the body is the locus of concern for both thinkers, then we can see that Husserl's interest in norm optimization is at home with Foucault's genealogical critique of bio-power. The essay draws a line of comparison between Husserl and Foucault around the idea of an optimizing practice.
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Friesacher, Heiner. „Foucaults Konzept der Gouvernementalität als Analyseinstrument für die Pflegewissenschaft“. Pflege 17, Nr. 6 (01.12.2004): 364–74. http://dx.doi.org/10.1024/1012-5302.17.6.364.
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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.
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Kurzweil, Edith, Gilles Deleuze und Sean Hand. „Foucault.“ Contemporary Sociology 18, Nr. 3 (Mai 1989): 458. http://dx.doi.org/10.2307/2073911.
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Swingewood, Alan, J. G. Merquior und Barry Smart. „Foucault“. British Journal of Sociology 38, Nr. 2 (Juni 1987): 294. http://dx.doi.org/10.2307/590545.
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