Foucault News

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

The Brisbane Foucault Reading Group will run this semester with the assistance of the Centre for Learning Innovation in the Faculty of Education at the Queensland University of Technology.

It will run from 12-2pm every Tuesday fortnight starting 8 March 2011.

The venue in March is Room L113/4 and the venue for subsequent meetings is R614 (the top floor of the library) at Kelvin Grove campus, QUT, Victoria Park Rd.

Aims of the group
The aim of this group is to provide an informal setting to read and discuss the work of French theorist Michel Foucault. Foucault’s work is used widely across an enormous range of theoretical and applied disciplines. This group is designed for both postgraduate students and academics from any discipline who would like the opportunity to clarify Foucault’s ideas and develop applications in a group setting. Members of the group are also invited to nominate material by Foucault of relevance to their own work which they would particularly like to discuss. There will be set texts for participants to read before each session.

Convenor
Clare O’Farrell is the author of two books on Foucault. She has also edited a book on his work, was a founding editor of the international peer reviewed online journal Foucault Studies and runs a large website on Foucault at www.michel-foucault.com. She is founder and convener of the AARE Poststructual Theory Special Interest Group. She runs a blog with occasional Foucault content titled Refracted Input as well as the Foucault News blog

Dates
8, 22 March
5, 19, April
10, 24, 31 May

Text for this semester
A systematic reading of the following text will be undertaken this semester:

Michel Foucault, (2010) [2008]. The Government of Self and Others. Lectures at the Collège de France, 1982- 1983. Tr. Graham Burchell. New York: Picador.

The Foucault Society, NYC
2011 Colloquium Series: New Research in Foucault Studies

Please join us for the first colloquium in our new series:

Stephanie Clare, “Foucault, Geopower, and the Transformation of the Earth”

Time: 3 March 2011· 19:00 – 21:30
Location CUNY Graduate Center
365 Fifth Avenue, Room 5409
New York, NY, USA

Free and open to the public. For more information or to RSVP, email: foucaultsocietyorg@gmail.com

Abstract:
This paper introduces an analysis of “geopower”–the force relations that transform the earth–by reading Foucault’s Discipline and Punish and Security, Territory, Population alongside the archive of Canadian settler colonialism, specifically the construction of the Canadian Pacific Railway in the nineteenth century. Geopower physically transforms the earth through techniques such as urban planning, architecture, engineering, agriculture, and surveying–as well as digging, logging, and marking territory. Its analysis demonstrates that power relations are not only operative between humans: multiple forms of life transform the earth. Although geopower subtends both biopower and sovereign power, it is a repressed presence in Foucault’s writing, perhaps because it does not have humans as its target. This analysis therefore puts pressure on Foucauldian understandings of power.

Stephanie Clare is a PhD candidate in Women’s and Gender Studies at Rutgers University. Her dissertation, “Earthly Encounters: Readings in Poststructuralism, Feminist Theory, and Canadian Settler Colonialism,” touches upon feminist, queer, and postcolonial theory, twentieth-century French philosophy, and settler colonial studies. She has published articles in Hypatia and Exit Nine, and has received grants from SSHRC and FQRSC.

About the Colloquium Series:
The Foucault Society’s Colloquium Series provides a forum for new research and works-in-progress, and an opportunity for both junior and senior scholars to share new work with a friendly, supportive audience of colleagues.
To RSVP, please send an e-mail to Shifra Diamond, Colloquium Chair, at: foucaultsocietyorg@gmail.com.

About the Foucault Society:
The Foucault Society is an independent, non-profit educational organization offering a variety of forums dedicated to critical study of the ideas of Michel Foucault (1926-1984) within a contemporary context.

Website
Facebook
Twitter:  @foucaultsociety

E-mail: foucaultsocietyorg@gmail.com

**For directions to the CUNY Graduate Center, please see here.

Paul Taborsky, The Logic of Cultures – Three structures of philosophical thought (Bern: Peter Lang, 2010).

Description
This book proposes to identify three long-term structures in causal reasoning – in particular, in terms of the relationship between cause and identity – that appear to be of value in categorizing and organizing various trends in philosophical thought. Such conceptual schemes involve a host of philosophical dilemmas (such as the problem of relativism), which are examined in the first chapter. A number of naturalistic and transcendental approaches to this problem are also analysed.

In particular, the book attempts to construct a theoretical basis for Foucault’s tripartite classification of epistemological structures in European thought. The final chapter attempts to buttress the above schema by extending the analysis from cause and identity to growth, change, and stability, critiquing certain ideas of Foucault and Heidegger, as well as examining the contemporary thought of process philosophy and complexity theory.

Contents: Plurality and Causality – What is a Paradigm? – Paradigms and Causal Structure – Universality and Mathesis Universalis – Temporality and Visibility – Classical and Modern Probability Theory – The Environment and Non-Monotonicity – The Marburg School and the Limit Concept; Foucault’s concept of ‘Man’ – Nineteenth Century Philosophy of Science – A Dynamic Model – Foucault and the Birth of the Clinic – Process, Growth and Complexity – Time and History.

Mark LeVine, ‘The shaping of a New World Order’, Aljazeera website, 6 February, 2011

Tagline: If the revolutions of 2011 succeed, they will force the creation of a very different regional and world system.

Many commentators are comparing Egypt to Iran of 32 years ago, mostly to warn of the risks of the country descending into some sort of Islamist dictatorship that would tear up the peace treaty with Israel, engage in anti-American policies, and deprive women and minorities of their rights (as if they had so many rights under the Mubarak dictatorship)
[…]

The following description, I believe, sums up what Egypt faces today as well as, if not better, than most:

“It is not a revolution, not in the literal sense of the term, not a way of standing up and straightening things out. It is the insurrection of men with bare hands who want to lift the fearful weight, the weight of the entire world order that bears down on each of us – but more specifically on them, these … workers and peasants at the frontiers of empires. It is perhaps the first great insurrection against global systems, the form of revolt that is the most modern and the most insane.

One can understand the difficulties facing the politicians. They outline solutions, which are easier to find than people say … All of them are based on the elimination of the [president]. What is it that the people want? Do they really want nothing more? Everybody is quite aware that they want something completely different. This is why the politicians hesitate to offer them simply that, which is why the situation is at an impasse. Indeed, what place can be given, within the calculations of politics, to such a movement, to a movement through which blows the breath of a religion that speaks less of the hereafter than of the transfiguration of this world?”

The thing is, it was offered not by some astute commentator of the current moment, but rather by the legendary French philosopher Michel Foucault, after his return from Iran, where he witnessed firsthand the intensity of the revolution which, in late 1978, before Khomeini’s return, really did seem to herald the dawn of a new era.

Foucault was roundly criticised by many people after Khomeini hijacked the revolution for not seeing the writing on the wall. But the reality was that, in those heady days where the shackles of oppression were literally being shattered, the writing was not on the wall. Foucault understood that it was precisely a form of “insanity” that was necessary to risk everything for freedom, not just against one’s government, but against the global system that has nuzzled him in its bosom for so long.

Katharine Daneski and Paul Higgs ‘How far can Foucault take us? An analysis of the changing discourses and limitations of the medical treatment of apoplexy and stroke’, Health: An Interdisciplinary Journal for the Social Study of Health, Illness and Medicine, December 15, 2010

Full text of article

Abstract
This article examines the conditions under which epistemological shifts in medicine have shaped the history of apoplexy and stroke. Our intention is to understand how stroke medicine as a distinct branch of bio-medicine has emerged in its current form. In doing so, we draw on aspects of the work of Michel Foucault as they relate to fabrication of biomedical discourses. The past 300 years of the transformation of the condition is examined using Michel Foucault’s analysis of medical history as instances of the changing spatialization of disease. While the adoption of this approach helped explain how medical practice was shaped by changing interpretations of the causes of apoplexy and stroke over the past few centuries, we also found that there were certain limitations to such an approach. Overall, however, we hope to show that an examination of the history of stroke medicine through a Foucauldian influenced lens can provide a useful understanding of its current circumstances as well as throw light on gaps in Foucauldian approaches themselves.

Claire Blencowe ‘Foucault’s and Arendt’s ‘insider view’ of biopolitics: a critique of Agamben’, History of the Human Sciences, December 2010 vol. 23 no. 5 113-130
https://doi.org/10.1177/0952695110375762

Abstract
This article revisits Arendt’s and Foucault’s converging accounts of modern (bio)politics and the entry of biological life into politics. Agamben’s influential account of these ideas is rejected as a misrepresentation both because it de-historicizes biological/organic life and because it occludes the positivity of that life and thus the discursive appeal and performative force of biopolitics. Through attention to the genealogy of Arendt’s and Foucault’s own ideas we will see that the major point of convergence in their thinking is their insistence upon understanding biological thinking from the inside, in terms of its positivity. Agamben’s assessment of modern politics is closer to Arendt’s than it is to Foucault’s and this marks a fascinating point of disagreement between Arendt and Foucault. Whereas Arendt sees the normalizing force of modern society as being in total opposition to individuality, Foucault posits totalization and individuation as processes of normation, which casts a light upon the relative import they place upon politics and ethics.

James Miller, Examined Lives: From Socrates to Nietzsche, New York: Farrar, Straus and Giroux, January, 2011

James Miller is the author of one of the biographies of Foucault: The Passion of Michel Foucault

From Booklist
Miller combines short biographies and compact synopses of 12 philosophers’ ideas of wisdom. In a format suiting those intrigued by the history of philosophy but not yet prepared to take on the texts, Miller introduces Socrates, Plato, Aristotle, Diogenes, Seneca, Augustine, Montaigne, Descartes, Rousseau, Kant, Emerson, and Nietzsche. Enlivened by Miller’s attention to how the subjects lives and actions measured up to their declamations, the presentations start with the thinkers’ adoption, in some cases from revelation, in others from reflection, of moral inquiry as a mode of the enlightened life. As well as the questions they strived to answer about truth and ideal conduct, Miller pointedly presents how their mental realms of abstraction, ever buffeted by demands of material or political realities, could agitate contemporaries or provoke posterity to bridle at inconsistencies between words and deeds, such as Rousseau’s notorious abandonment of his children. Conducting his audience safely through abstruse aspects of these philosophers’ precepts, Miller proves concise about their imitational symbolism to those of introspective bent. –Gilbert Taylor

A.C. Grayling notes in his review on Salon, January 25 2011

Miller presents his twelve mini-biographies as responses to Foucault’s remarks about “the problem of the philosophical life,” namely, the question of the relevance of philosophy to the questions of what one can know, and do, and hope for, given the conquests of science and the fragmented and competing voices of religions. But one need not take the essays as endeavours to see if philosophy still has a role in helping us identify the meanings of life. Each of them is a little gem in its own right as the portrait of an independently interesting individual and his thought. Miller is careful as well as eloquent, so we get penetrating vignettes of intensely interesting people who were moved in their several ways to contemplate the big questions, exploring themselves and others to achieve the kind of enlightenment that liberates, whatever form the truth appeared to them to take.

Judith Revel, Foucault, une pensée du discontinu, Paris, Fayard, 2010.

Description
La pensée de Michel Foucault désoriente : considérée parfois comme celle d’un philosophe, parfois encore comme celle d’un historien ou d’un critique de la culture, elle ne cesse de déplacer ses choix méthodologiques, ses champs d’enquête et son outillage conceptuel ; elle surprend par la beauté de son écriture ; elle irrite aussi, car ce voisinage avec la pratique littéraire et le dehors de la philosophie dérange.
Que se passe-t-il alors quand, au lieu d’exiger une identification, un positionnement ou une déclaration d’allégeance à tel ou tel courant, on prend pour guide cette apparente discontinuité des thèmes, des approches et des instruments ? Quand on fait le pari qu’il s’agit de lire derrière l’éparpillement de la recherche une véritable pensée du discontinu, un travail philosophique exigeant, sans cesse relancé, sur l’exigence de la pensée et la problématisation de l’actualité.
Il s’agit alors de reconstituer la trame complexe d’une cohérence difficile et forte, qui traverse trente ans de pratique philosophique, et nous enjoint à notre tour de tenter cette « ontologie critique de nous-mêmes » dont Foucault demeure l’exemple à la fois le plus remarquable et le plus émouvant.

Judith Revel est maître de conférences à l’Université Paris I Panthéon-Sorbonne et membre du Centre Michel Foucault. Philosophe, italianiste et traductrice, elle est spécialiste de philosophie contemporaine et s’intéresse aux représentations de l’histoire dans les théorisations politiques. Elle travaille en particulier sur la manière dont la réflexion philosophique se pose la question de l’actualité.

Lynne Huffer and Elizabeth Wilson ‘Mad for Foucault: A Conversation’, Theory, Culture & Society January 4, 2011 vol. 27 no. 7-8 324-338.

Abstract
This two-part article summarizes the major arguments of Lynne Huffer’s 2010 book, Mad for Foucault: Rethinking the Foundations of Queer Theory. The second part of the piece is a dialogue between Huffer and feminist theorist Elizabeth Wilson about the implications of the book’s arguments about rethinking queer theory, interiority, psychic life, lived experience and received understandings of Michel Foucault’s work.

Michel Foucault, Leçons sur la volonté de savoir. Cours au College de France, 1970-1. Suivi de Le savoir d’Oedipe, Paris: Gallimard/Seuil, 2011.

Description
Voici la transcription de la première année des cours de Michel Foucault au Collège de France. Sa publication marquera une date dans la « réception » de Foucault. On ne pourra plus le lire comme avant.

On y découvrira la profonde unité du projet qui va de Surveiller et Punir ( 1975), dominé par les thèmes du pouvoir et de la norme, à L’Usage des plaisirs et Le Souci de soi (1984), consacrés à l’éthique de la subjectivité.

Ces Leçons sur la volonté de savoir rappellent que le travail de Michel Foucault n’a jamais eu qu’un objet : la vérité. Surveiller et Punir achève une enquête sur le rôle des formes juridiques dans la constitution du dire vrai, dont on découvre ici les premiers jalons. La vérité naît dans des conflits, la concurrence des prétentions qui trouvent dans les rituels du jugement judiciaire la possibilité de départager qui a raison et qui a tort.

Au sein même de la Grèce antique se succèdent et s’affrontent différentes formes juridiques, différentes manières de partager le vrai et le faux, où viendront bientôt s’inscrire les querelles des sophistes et des philosophes. Sophocle, dans Œdipe roi, met en scène la puissance propre des formes du dire vrai : elles instituent le pouvoir comme elles le destituent. Contre Freud, qui fera d’ Œdipe le drame d’un inavouable désir sexuel, Michel Foucault montre que la tragédie articule les rapports de la vérité, du pouvoir et du droit. L’histoire de la vérité est celle de la tragédie.

Au-delà de l’irénisme d’Aristote qui plaçait la volonté de savoir dans le désir de connaissance, Michel Foucault approfondit la vision tragique de la vérité inaugurée par Nietzsche, qu’il arrache dans un dialogue souterrain avec Deleuze à la lecture heideggerienne.

Qui osera parler, après ce cours, d’un Foucault sceptique ?