Foucault News

News and resources on French thinker Michel Foucault (1926-1984)

Burchardt, M.
Governing religious identities: law and legibility in neoliberalism
(2018) Religion, pp. 1-17. Article in Press.

DOI: 10.1080/0048721X.2018.1482611

Abstract
This article explores from a Foucauldian perspective how, in the neoliberal age, religious diversity has become a new form of governmentality that is based on practices of classifying and categorizing people according to religious criteria. Contributing to studies on religion and marketization, the article explores how religious diversity is promoted as a category of social order and coexistence and develops two ideas: first, religious diversity is a legal-political form of governmentality geared towards rendering complex populations legible for administrative purposes. Second, religious diversity reflects an economic form of governmentality, in that its legal doctrinal cognates (subjective definitions of religion, sincerity of belief, etc.) call forth liberal notions of consumer choice. While both are premised on the idea that people have identities, there are potential tensions between both forms, as the first tends to favor collectives and the second favors individuals. The article is based on research in Spain and Canada. © 2018 Informa UK Limited, trading as Taylor & Francis Group

Author Keywords
Foucault; governmentality; law; marketization; neoliberalism; Religious diversity; religious identity

The 25th issue of Foucault Studies, Foucault and Philosophical Practice, has now been published. (September 2018)

The journal is open source.

The issue amounts to no less than 23 contributions and a sum total of more than 400 pages. In addition to the special issue on “Foucault and Philosophical Practice”, comprising four articles with a shared introduction, the issue contains a section with eight original articles, a review section, and a section containing a significant interview with Foucault from 1979 published in English as well as in French plus contextualizations by both the translators and the the original interviewer.

Ingrey, J.
Problematizing the cisgendering of school washroom space: interrogating the politics of recognition of transgender and gender non-conforming youth
(2018) Gender and Education, pp. 1-16. Article in Press.

DOI: 10.1080/09540253.2018.1483492

Abstract
This paper examines how transgender and gender non-conforming youth are represented and shaped as specific subjects vis-à-vis the cisgendered problematics of the washroom space in schools. In the first part of the paper, I undertake a critical analysis of one policy-informing text on the implementation of the gender neutral washroom in schools to consider how the transgender and gender non-conforming student is constituted through specific discourses of accommodation, submission and protection that delimit their recognisability and force a potential risk of misrecognition. I also draw upon my own empirical research [Ingrey, Jennifer C. 2014. “The Public School Washroom as Heterotopia: Gendered Spatiality and Subjectification.” PhD diss., University of Western Ontario] to prioritize transgender and genderqueer voices and provide an analysis of the practice of recognition. The analysis is grounded in [Foucault, Michel. 1980. Power/Knowledge: Selected Interviews and Other Writings, 1972–1977. Translated and edited by Colin Gordon. New York, NY: Pantheon Books; Foucault, Michel. 2000. “Afterword: The Subject and Power.” In Michel Foucault: Power, edited by James D. Faubion and Paul Rabinow, 326–348. New York, NY: The New Press] the analytics of subjectivation and pastoral power, [Butler, Judith. 2004. Undoing Gender. New York, NY: Routledge] the politics of recognition of the self, [Juang’s, Richard M. 2006. “Transgendering the Politics of Recognition.” In The Transgender Studies Reader, edited by Susan Stryker, and Stephen Whittle, 706–719. New York, NY: Routledge] transgendering of the politics of recognition, alongside [Bacchi’s, Carol. 2009. Analysing Policy: What’s the Problem Represented to Be? Pearson: Frenchs Forest, NSW] critical approach to policy analysis. © 2018 Informa UK Limited, trading as Taylor & Francis Group

Author Keywords
Butler; discourse analysis; Education policy; Foucault; gender neutral washrooms; gender non-conforming; genderqueer; identities; North America; transgender; youth culture

La mort se mérite
Un film de Nicolas Drolc
– 2017 – 90 minutes
French with English subtitles

La Mort se Mérite brosse le portrait de Serge Livrozet, figure de la contre-culture française des années 70, ancien plombier, ancien perceur de coffres forts, fondateur avec Michel Foucault du Comité d’Action des Prisonniers, écrivain autodidacte et militant libertaire. Devant la caméra intimiste de Nicolas Drolc, cet ” anarchiste qui n’aime pas les bombes ” se laisse dresser le portrait en n’étant tendre ni avec lui-même, ni avec la vie et les plaisirs qu’il y recherche pour ” rendre ce séjour merdique le moins désagréable possible “.

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Death Must Be Earned is the intimate portrait of Serge Livrozet, former safe-cracker, one of the protagonists of 1970s French counter-culture, alongside Michel Foucault founder of the Committee of Prisoner’s Action, self-taught writer and anarchist activist. The film portraits him at age 75 in his hometown of Nice where he revisits the pivotal episodes of his life of social struggle and political activism.

Reviews and promotion

les Inrocks Update January 2026. On Wayback Machine
Libération,
Le Canard Enchainé,
les Cahiers du cinéma,
France Culture,
France Inter

Paris LA reviewUpdate January 2026. Archived on the Wayback Machine

Extracts from reviews (some translated into English)

“People should come to this film not just looking for a documentary about resistance against the prison system, Michel Foucault’s comrade and so on. The reflection is existential and even existentialist. These digressions not only transmit a protester’s experience, but also a strong will to live. Death must be earned flips the finger to the bourgeoisie and capitalist society. Despite the cold sweat of fear, it flips the same finger to death itself. Because until the end Livrozet will carry on his revolt. Nicolas Drolc has made an exhilarating documentary here.
Anne MATHIEU Le Monde Diplomatique

“The film resembles a late Twin Peaks Episode featuring Harry Dean Stanton alone playing the old anarchist Don Quixote but this is not just because of the use of black & white and the electronic soundtrack that soaks the film and gives it the sci-fi / post-punk aesthetic it’s seeking. But it is rather because, beyond the efficiency of the film’s style, the tenderness of the filmmaker’s eyes, and the political value of it’s story, it is the film of another experience and another scheme of thoughts – those which go with old age, shown here (with an equal honesty from the filmmaker and the protagonist) as a highly humorous revolt against death, the ultimate and most intolerable authority yet to be defy.
Luc CHESSEL. Libération

“Until the very end Livrozet will have fought capitalism and everything that goes with it – its inequalities, injustice, competition, careerism, submission… At a time where the term “insubordinate” has become a trademark, this films portrays a true rebel who will have smoked his life away like he smokes his cigars – at full speed, with style and spirit.”
Serge KAGANSKI. Les Inrockuptibles

Ostensibly a narrative of French prison revolts in the early 1970’s, Sur les toits is, perhaps more fundamentally, an exploration of the human spirit in moments of political resistance. Interviewing prisoners, guards, lawyers, and activists involved in the revolts, Drolc deftly dramatizes their struggle against the injustices of prison conditions, as well as the judicial system at large. The film is a raw testament to the brazen refusal of domination and the power of collective action.
Perry Zurn – Assistant Professor of Philosophy – Hampshire College – Amherst (USA) June 2015

The eyes through which Nicolas Drolc sees Serge Livrozet and the eyes through which he invites us to see him are stripped of both othering and compassion. But Nicolas is showing us no circus attraction, but rather a human-being whom he invites us to love alongside him. There is no room for fooling around with useless gimmicks. The portrait he paints is raw and without fanfare or indulgence, steeped in a subjectivity he owns entirely. It is precisely in this rigorous ruggedness that Death must be earned found a unity, a strength and an offbeat poetry.
Jean-Pierre BOUYXOU – Paris – February 2017

Categories: Film

Foucault and the politics of resistance in Brazil, Carceral Notebooks, vol. 13, 2017

An ensemble of articles written by Brazilian intellectuals on Foucault, especially on his travels to Brazil

Open access

Bernard E. Harcourt, Preface

Marcelo Hoffman, Special Editor, Introduction

Salma Tannus Muchail and Márcio Alves da Fonseca, Power and Resistance: Foucault’s Laboratory in Brazil

Marcelo Hoffman, From Public Silence to Public Protest: Foucault at the University of São Paulo in 1975

Edson Passetti, Foucault and Resistances in Brazil

Mauricio Pelegrini, Foucault in Iran, Foucault in Brazil: Political Spirituality and Counter-Conducts

Margareth Rago, Foucault, Subjectivity, and Self-Writing in Brazilian Feminism

Priscila Piazentini Vieira, Foucault and the Courage to Radically Transform Existence

Heliana de Barros Conde Rodrigues and Rosimeri de Oliveira Dias, The Tiny Brazilian Press as Resistance: Foucault, the Enemy of the King

Oswaldo Giacoia Junior, Michel Foucault and the Courage of Truth

José Castilho Marques Neto, In the Taxi with Michel Foucault: Memories of a 22-Year-Old Philosophy Student

Ernani Chaves, “The SNI was asking for the Roster…”: Michel Foucault in Belém in 1976

Gordon Hull, Bakhtin’s Carnival, Genealogy, History, New APPS: Art, Politics, Philosophy, Science, 25 September 2018

Foucault’s use of Nietzsche to make the distinction between history and genealogy in “Nietzsche, Genealogy, History” is well-known.  What is less well-known, I think (perhaps I am projecting again, but I had forgotten this passage until I saw a note I’d made to it the other day), is a very clear presentation of the distinction in Society must be Defended.  Here I want to tentatively suggest some connections between the language of SMD and some of Foucault’s other writings.  The SMD context is a discussion of state historiography and archiving in the 18th Century.  Foucault announces “another new excursus,” and writes:

“The difference between what might be called the history of the sciences and the genealogy of knowledges is that the history of sciences is essentially located on an axis that is, roughly speaking, the cognition-truth axis, or at least the axis that goes from the structure of cognition to the demand for truth. Unlike the history of the sciences, the genealogy of knowledges is located on a different axis, namely the discourse-power axis or, if you like, the discursive practice-clash of power axis” (SMD 178).

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Claire Fanger, Inscription on the Heart: Medieval Monastic Practices for Writing Self in God and God in Self, The Side View, October 2018

Michel Foucault’s 1984 essay, “What is enlightenment?”[1] requires readers to keep in view how epistemology and ontology—knowing and being—converge in the subject. Knowledge is the being of the self; knowledge constitutes the self as a knowable entity. To say of myself “I am a writer” or “I am a medievalist” is to describe who I am by indicating knowledge and knowledge practices that have importantly informed my own view of me. Likewise for someone to say “I am a singer,” or “a licensed mechanic,” or “a monk” is to represent a self through types of expertise, modes of practice suggesting certain possible roles in certain possible communities, certain ideas of virtue. The self is surely more than the sum of its parts, but summing the parts is a way of beginning to think about who or what a self is.

Towards the end of his essay, casting forward a description of “historical ontology” as a potential field of inquiry, Foucault lays out three questions that must be addressed:

How are we constituted as subjects of our own knowledge? How are we constituted as subjects who exercise or submit to power relations? How are we constituted as moral subjects of our own actions? (48)

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stuartelden's avatarProgressive Geographies

Foucault at the Movies.jpg

When Foucault va au cinéma came out in 2011, I immediately got hold of a copy. It was a collection of excerpts from Foucault’s interviews about and discussions of films, prefaced by two new introductory essays by Patrice Maniglier and Dork Zabunyan. The texts by Foucault, though, were all taken from Dits et écrits, and they were not reprinted in whole, only in short excerpts. In the French, 126 pages were taken up by the essays; less than 40 pages of excerpts from Foucault. So, there was no newly rediscovered Foucault, what there was was torn from context, and the introductory essays, while interesting enough, were not especially helpful to my own concerns.

I was pleased to hear that Clare O’Farrell was translating the book for Columbia University Press though, not least because Clare has a long-standing interest in both Foucault and film. She’s the author of the book 

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Stephen Legg, (2018). Subjects of truth: Resisting governmentality in Foucault’s 1980s. Environment and Planning D: Society and Space, First Published September 25, 2018
https://doi.org/10.1177/0263775818801957

See also Subject to truth: Before and after governmentality in Foucault’s 1970s

Abstract
Responding to ongoing concerns that Michel Foucault’s influential governmentality analytics fail to enable the study of ‘resistance’, this paper analyses his last two lecture courses on ‘parrhesia’ (risky and courageous speech). While Foucault resisted resistance as an analytical category, he increasingly pointed us towards militant, alternative and insolent forms of counter-conduct. The paper comparatively analyses Foucault’s reading of Plato, Socrates and the Cynics, exploring parrhesia’s episteme (its truth–knowledge relations), techne (its practice and geographies), identities (its souls and its bodies) and its possible relations to the present. It concludes that Foucault viewed resistance as power; power which problematised governmentalities but could also be analysed as a governmentality itself. In pursuing parrhesia, Foucault reaffirmed his commitment to studying discourse as always emplaced and enacted, while sketching out the geographies (from the royal court and the democratic Assembly to the public square and the street) that staged the risk of truth-talking. This suggests new subjects and spaces to open up political possibilities when exploring the geographies of governmentalities.

Keywords Foucault, governmentality, truth, parrhesia, resistance

stuartelden's avatarProgressive Geographies

EF20.jpgIt’s been steady progress in the last part of summer on the manuscript of The Early FoucaultI had a few days in Paris in mid-September, where I did my usual pattern of working in the Richelieu site of the Bibliothèque Nationale when it was open, and then heading to either the Mitterrand site or the Bibliothèque Sainte-Geneviève in the early evening. At the latter two libraries I was able to read and check a number of things I can’t access in London. The Richelieu site houses the Foucault fonds, and for the first time in all my visits here I looked at no new material. Instead I went back over the folders relating to Nietzsche, Histoire de la folie and the early courses from Lille and the ENS. Some of this was to recheck small details, and some to reread material which I am writing about. Although much of…

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