Foucault News

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

van Drenth, A. Sensorial experiences and childhood: nineteenth-century care for children with idiocy (2015) Paedagogica Historica, 19 p. Article in Press.

DOI: 10.1080/00309230.2015.1019711

Abstract
Following Foucault’s analysis of expanding psychiatric power, this article addresses the shift from psychiatry into pedagogy in interventions concerning children with mental problems in the nineteenth century. The aims of this article are twofold. First, to answer the question of how the notion of “idiocy” developed in the context of an increasing interest in sensorial experiences in childhood, in relation to both psychopathology and “normalcy”. New research into the early nineteenth-century case of the “wild boy of Aveyron” reveals the importance of care in the first observations of the boy and the connection that was subsequently made with sensorial experiences in childhood and child development. In the wake of the work of Enlightenment alienists such as Pinel and Itard, Edouard Séguin constructed an educational trajectory for children with mental impairments in which, through strict pedagogical guidance, the lack of “will” would be restored by stimulating the senses. The second aim is to examine the case of the first autonomous school for “idiotic” children in The Netherlands. Following the “praxeography” approach, I focus on the interventions by the Reverend Cornelis van Koetsveld, who shaped his “cure by education” through training the senses in children with problems.

Author Keywords
childhood; disability history; idiocy; praxeography; sensorial experiences; special education

SÉMINAIRE FOUCAULT
Animé par Jean-François Braunstein et Daniele Lorenzini

Samedi 18 avril 2015, 10h30 – 12h30

Judith REVEL (Université Paris-Ouest Nanterre)
“Foucault avec Merleau-Ponty : une ontologie politique”

Université Paris 1 Panthéon-Sorbonne
UFR de philosophie
17 rue de la Sorbonne, Escalier C, 1er étage droite, salle Lalande

JudithPres

Another contribution to the debate. With thanks to Stuart Elden at Progressive geographies for this news.

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“Economics is therefore not the analysis of processes; it is the analysis of an activity. So it is no longer the analysis of the historical logic of processes; it is the analysis of internal rationality, the strategic programming of individuals’ activity” (Foucault, M. The Birth of Biopolitics: Lectures at the Collège de France, 1978-1979)

Late in 2014 an interview was conducted at Jacobin entitled “Can We Criticize Foucault?”, wherein sociologist Daniel Zamora posits that the late French philosopher – and subsequently rather a sacred cow in plenty of leftist circles – had in the last years of his life reconciled his own perspectives, to a previously unacknowledged degree, with the project of neoliberalism. The interview itself was related to the impending English translation of Critiquer Foucault: Les années 1980 et la tentation néolibérale, a collection of essays on the topic. Considering that the interview was necessarily a…

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brownWendy Brown, Undoing the Demos: Neoliberalism’s Stealth Revolution, Zone Books, 2015

Political Science | Philosophy
$29.95 | £20.05 cloth 978-1-935408-53-6
296 pp. | 6 x 8
Available January 2015
Zone books
Also available from MIT Press

Neoliberal rationality — ubiquitous today in statecraft and the workplace, in jurisprudence, education, and culture — remakes everything and everyone in the image of homo oeconomicus. What happens when this rationality transposes the constituent elements of democracy into an economic register? In vivid detail, Wendy Brown explains how democracy itself is imperiled. The demos disintegrates into bits of human capital; concerns with justice cede to the mandates of growth rates, credit ratings, and investment climates; liberty submits to the imperative of human capital appreciation; equality dissolves into market competition; and popular sovereignty grows incoherent. Liberal democratic practices may not survive these transformations. Radical democratic dreams may not either.

In an original and compelling theoretical argument, Brown explains how and why neoliberal reason undoes the political form and political imaginary it falsely promises to secure and reinvigorate. Through meticulous analyses of neoliberalized law, political practices, governance, and education, she charts the new common sense. Undoing the Demos makes clear that, far from being the lodestar of the twenty-first century, a future for democracy depends upon it becoming an object of struggle and rethinking.

“Wendy Brown’s new book, Undoing the Demos, is a clarion call to democratic action. In close conversation with Michel Foucault’s 1979 lectures on The Birth of Biopolitics, Brown brilliantly explores how the rationality of neoliberalism is hollowing out the modern subject and, with it, our contemporary liberal democracies. Delving deep into the logic of neoliberalism and widely across the spectrum of neoliberal practices, from benchmarking to higher education policy, Brown offers a compelling new dimension to the critical work on neoliberalism. It is necessary reading today — powerful and haunting.”  — Bernard E. Harcourt, Isidor and Seville Sulzbacher Professor of Law, Columbia University and Directeur d’études, École des hautes études en sciences sociales

“With this passionately incisive critique of neoliberal (ir)rationality, Wendy Brown delineates the political stakes of the present. Tracing its antipolitical and antidemocratic impulses, she challenges us to defend and extend the possibilities of a popular politics that makes the promises of democracy come true.”  — John Clarke, Professor Emeritus of Social Policy, The Open University

“This is a book for the age of resistance, for the occupiers of the squares, for the generation of Occupy Wall Street. The premier radical political philosopher of our time offers a devastating critique of the way neoliberalism has hollowed out democracy. But the victory of homo oeconomicus over homo politicus is not irreversible. Wendy Brown has little time for ‘left melancholy.’ Hers is a call to arms for the defense of the enlightenment principles of freedom, equality, and solidarity and for reimagining and deepening democracy. After reading Brown, only bad faith can justify the toleration of neoliberalism.”  — Costas Douzinas, Director of the Birkbeck institute for the Humanities and author of Philosophy and Resistance in the Crisis

“Wendy Brown vividly lays bare neoliberalism’s perverse rationality, the ‘economization of everything,’ documenting its corrosive consequences for public institutions, for solidaristic values, and for democracy itself. Essential but unsettling reading, Undoing the Demos is analytically acute and deeply disturbing.”  — Jamie Peck, author of Constructions of Neoliberal Reason

“Brown deepens the conceptual analysis and criticism of neoliberal ideology, now on the point of becoming the dominant way people think about themselves, their lives and their social world. In illuminating detail, she also discusses the real and horrifying social changes taking place partly as a result of the way in which this ideology is being implemented. A major contribution, presenting its arguments with power and clarity, this book helps us understand the world we have increasingly been forced to live in, and to begin the process of thinking about what might be done to revitalize our political imagination and practices.”  — Raymond Geuss, Professor Emeritus of Philosophy, University of Cambridge

Booked #3: What Exactly is Neoliberalism?
Timothy Shenk ▪ Dissent, April 2, 2015

Booked is a monthly series of Q&As with authors by Dissent contributing editor Timothy Shenk. For this interview, he spoke with Wendy Brown about her new book Undoing the Demos: Neoliberalism’s Stealth Revolution (Zone Books, 2015).

Climate change, a crippled welfare state, the 2008 financial crisis, skyrocketing income inequality, political disappointments reaching back decades, terrible superhero movies grossing billions of dollars, and Tinder—these are just a few of the sins attributed to neoliberalism. But what exactly is neoliberalism? An economic doctrine? The revenge of capitalism’s ruling class? Or something even more insidious?

Wendy Brown takes up these questions, and more, in her latest work, Undoing the Demos: Neoliberalism’s Stealth Revolution. A searching inquiry, the book is part historical study, part philosophical treatise, and part engaged polemic. Scholarship on neoliberalism is booming, but Undoing the Demos highlights a subject too often neglected: the political consequences of viewing the world as an enormous marketplace. Her conclusions are grim, but that makes grappling with them all the more urgent.

—Timothy Shenk

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La gauche face au djihadisme: les yeux grands fermés
LE MONDE | 03.03.2015 | Par Jean Birnbaum

The complete article can be found on the Comité Laicité République site. (Thanks to Mauricio for this link)

En 1978, le philosophe Michel Foucault arrive en Iran pour y effectuer un reportage sur la révolution islamique. Envoyé par le quotidien italien Corriere della sera, il va à la rencontre des insurgés et leur pose des questions. Bien sûr, cet intellectuel de gauche ne manque pas de s’intéresser aux causes économiques du soulèvement. Il commence par détailler les inégalités de classe et de statut qui rongent la société iranienne. Mais son ouverture d’esprit et sa disponibilité à l’événement le rendent sensible à un autre enjeu : « la religion, avec l’emprise formidable qu’elle a sur les gens ». Après avoir interviewé des étudiants et des ouvriers, il dresse le constat suivant : si les facteurs sociaux sont importants pour expliquer la contestation, seule l’espérance messianique a vraiment pu mettre le feu aux poudres. D’ailleurs, les militants se réclamant du communisme ou des droits de l’homme se trouvent peu à peu balayés par ceux qui en appellent à la charia.

Une vulgate marxisante

A l’évidence, « le problème de l’islam comme force politique est un problème essentiel pour notre époque et pour les années à venir », prévenait Foucault. Telle est la leçon de ce reportage signé par un philosophe qui a pu observer de près, et avec une certaine bienveillance, la puissance politique de l’espérance religieuse.

Cette leçon, délivrée par l’un des grands intellectuels de gauche, la gauche française l’a aujourd’hui oubliée. Les femmes et les hommes qui peuplent ses groupes militants, ses cercles de réflexion ou ses cabinets ministériels en sont revenus à une…

Kevin Scott Jobe, Foucault and ancient polizei: a genealogy of the military pastorate, Journal of Political Power, Vol. 8, No. 1, 21, 2015
http://dx.doi.org/10.1080/2158379X.2015.1011378

Full PDF here

Abstract

While Foucault claimed that biopower, as a form of political pastorate, did not exist in ancient Greece, he did take the view, following Hegel, that the ancient ‘ethical community’ [sittlichkeit] constituted a kind of ‘political technology of the individual’, an ancient form of ‘police’. In this paper, I trace Foucault’s conception of ‘police’ in his Tanner Lectures to Hegel’s analysis of politeia as the origin of the modern polizei. Through an examination of politeia in ancient political and military literature, I uncover a military–pastoral technology, founded on the relation not between shepherd–flock, but between leader [hegemon] and follower [epistatae]. I suggest two forms that a military–pastoral technology has taken shape, both in the politeia of the Spartans and in the early American Republic. This line of inquiry, I conclude, would not only suggest that a political pastorate existed in ancient Greece, but would also force us to re-consider modern forms of ‘police’ through the lens of a military–pastoral technology.

The Islamic State’s Atrocities—and Ours
John Feffer and Foreign Policy In Focus on March 5, 2015

This article is a joint publication of TheNation.com and Foreign Policy In Focus.

The description of the death of Robert-Francois Damiens, the man who attempted to kill Louis XV, is not for the faint-hearted.

On March 2, 1757, in front of a crowd of spectators, Damiens was drawn and quartered, which means that his limbs were tied to four horses that were then urged to gallop toward the four points of the compass.

To discover why six horses were needed in the end and why various additional tortures were inflicted on the convict, you need to turn to the detailed description that opens French philosopher Michel Foucault’s Discipline and Punish, perhaps the most blood-curdling beginning to an academic book ever.

In this 1975 masterpiece, Foucault argued that punishment, which was public and dramatic for much of recorded history, became progressively more hidden during the construction of the modern penal system. As part of this pivotal transformation, Foucault noted, “it is the certainty of being punished and not the horrifying spectacle of public punishment that must discourage crime.”

Institutions, in other words, replaced the theater of cruelty. What was once spectacle has become hidden from our eyes.

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Jim Russell, The Existential Crisis of the American University, Pacific Standard, Mar 11, 2015

My favorite philosopher (Michel Foucault) wasn’t a philosopher so much as he was an innovative historian. Instead of casting his gaze at some well-defined era, Foucault studied the breaks between eras. Why did the model of the way the world works change? Instead of a history, Foucault offered histories. In that tradition, I offer the recent histories of the American university. The first Foucauldian moment, “The Day the Purpose of College Changed“:

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Gordon Hull, Parrhesia (Part 3): On Heidegger, New APPS: Art, Politics, Philosophy, Science, 30 March 2015

Unlike Derrida, with whom he had frequent, highly public polemics, Foucault says relatively little about Heidegger.  Much of that is incidental: in a 1983 interview, for example, while talking about the postwar influence of Sartre, he notes parenthetically that “the roots of Sartre, after all, are Husserl and Heidegger, who were hardly public dancers” (Aesthetics, 452).  In his 1982 lecture on the “Political Technology of Individuals,” Heidegger’s name shows up in a list of those who are in the “field of the historical reflection on ourselves” (Power, 402).  But, in a late interview, he says that “my entire philosophical development was determined by my reading of Heidegger” (see the discussion here).  He makes a comparable remark in one of the Hermeneutics of the Subject lectures; in response to a question, he names Heidegger and Lacan as the two 20c thinkers who have dealt with the subject and truth, and says that “I have tried to reflect on all this from the side of Heidegger and starting from Heidegger” (p. 189).  What are we to make of this?

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