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| This man is a fag. | |||
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| '''Michel Foucault''' (], ] – ], ]) was a ] ] and held a chair at the ], a chair to which he gave the title "The History of Systems of Thought". His writings have had an enormous impact on other scholarly work: Foucault's influence extends across the humanities and social sciences, and across many applied and professional areas of study. | |||
| Do not trust him. | |||
| Foucault is well known for his critiques of various social institutions, most notably ], ] and the ] system, and also for his ideas on the history of sexuality. His general theories concerning ] and the relation between power and knowledge, as well as his ideas concerning "]" in relation to the history of Western thought have been widely discussed and applied. | |||
| His work is often described as ] or ] by contemporary commentators and critics. During the 1960s, however, he was more often associated with the ] movement. Although he was initially happy to go along with this description, he later emphasised his distance from the structuralist approach, arguing that unlike the structuralists he did not adopt a formalist approach. Neither was he interested in having the ] label applied to his own work, saying he preferred to discuss how 'modernity' was defined. | |||
| ==Biography== | |||
| ===Early life=== | |||
| Foucault was born in ], in ], ], as Paul-Michel Foucault, to a notable provincial family. His father, Paul Foucault, was an eminent surgeon and hoped his son would join him in the profession. Foucault later dropped the 'Paul' from his name for reasons which are not entirely clear. His early education was a mix of success and mediocrity until he attended the ] ] where he excelled. During this period, Poitiers was part of ] France and later came under German occupation. After the War, Foucault gained entry to the prestigious ] d'Ulm, the traditional gateway to an academic career in ]. | |||
| ===The École Normale Supérieure=== | |||
| Foucault's personal life at the École Normale was difficult — he suffered from acute ], even attempting ]. He was taken to see a psychiatrist. Perhaps because of this, Foucault became fascinated with ]. Thus, in addition to his ''licence'' in philosophy he also earned a ''licence'' (degree) in psychology, which was at that time a very new qualification in France, and was involved in the clinical arm of the discipline where he was exposed to thinkers such as ]. | |||
| Like many '' 'normaliens', '' Foucault joined the ] from ] to ]. He was inducted into the party by his mentor ]. He left due to concerns about what was happening in the ] under ]. Unlike most party members, Foucault never actively participated in his cell. | |||
| ===Early career=== | |||
| Foucault passed his '']'' in ]. After a brief period lecturing at the École Normale, he took up a position at the ], where from ] to ] he taught psychology. In ] Foucault published his first book, ''Maladie mentale et personnalité'', a work which he would later disavow. It soon became apparent that Foucault was not interested in a teaching career, and he undertook a lengthy exile from France. In ] Foucault served France as a cultural delegate to the ] in ] (a position arranged for him by ], who was to become a friend and mentor). In ] Foucault left ] for briefly held positions at ] and at the ]. | |||
| Foucault returned to ] in ] to complete his doctorate and take up a post in ] at the ]. There he met ], with whom he lived in non-monogamous partnership for the rest of his life. In ] he earned his doctorate by submitting two theses (as is customary in France): a 'major' thesis entitled ''Folie et déraison: Histoire de la folie à l'âge classique'' and a 'secondary' thesis which involved a translation and commentary on ]'s ''Anthropology from a Pragmatic Point of View''. ''Folie et déraison'' (ironically published in English as '']'') was extremely well-received. Foucault continued a vigorous publishing schedule. In ] he published ''Naissance de la Clinique'' ('']''), '']'', and a reissue of his ] volume (now entitled ''Maladie mentale et psychologie'') which he would again disavow. | |||
| After Defert was posted to ] for his ], Foucault moved to a position at the ] in ]. In ] he published ''Les Mots et les choses'' ('']''), which was enormously popular despite its length and difficulty. This was during the height of interest in ] and Foucault was quickly grouped with scholars such as ], ], and ] as the newest, latest wave of thinkers set to topple the existentialism popularized by ]. By now Foucault was militantly anti-communist, and some considered the book to be right wing, while Foucault quickly tired of being labeled a 'structuralist'. He was still in ] during the ], where he was profoundly affected by a local student revolt earlier in the same year. In the fall of ] he returned to France, where he published ''L'archéologie du savoir'' — a response to his critics — in ]. | |||
| ===Post-1968: Foucault the activist=== | |||
| In the aftermath of ], the French government created a new experimental university at ]. Foucault became the first head of its philosophy department in December of that year, having appointed mostly young leftist academics, the radicalism of one of whom, (]), resulted in the French ministry of education withdrawing accreditation from the department. Foucault notoriously also joined students in occupying administration buildings and fighting with police. | |||
| Foucault's tenure at Vincennes was short-lived, as in ] Foucault was elected to France's most prestigious academic body, the ] as Professor of the History of Systems of Thought. His political involvement now increased, Defert having joined the ultra-] ] (GP), with whom Foucault became very loosely associated. Foucault helped found the Prison Information Group (in French: Groupe d'Information sur les Prisons, or GIP) to provide a way for ]ers to voice their concerns. This fed into a marked politicization of Foucault's work, with a book, ''Surveiller et Punir'' ('']'') about the prison system. | |||
| ===The late Foucault=== | |||
| In the late ] political activism in France tailed off, with the disillusionment of many if not most Maoists, several of whom underwent a complete reversal in ideology, becoming the so-called ], often citing Foucault as their major influence, a status about which Foucault had mixed feelings. Foucault in this period began a mammoth project to write a '']'', which he was never to complete. Its first volume, ''The Will to Knowledge'', was published in 1976, and has much in common with ''Discipline and Punish''. The second and third volumes did not appear for another eight years, and they surprised readers by their relatively traditional style, subject matter (classical Greek and Latin texts) and approach, particularly Foucault's concentration on the subject, a concept he had previously tended to denigrate. | |||
| Foucault began to spend more time in the ], at ] (where he had lectured on his first ever visit to the United States in ]) and more especially at ]. In 1975 he took ] at Zibriskie Point in ] later calling it the best experience of his life. Foucault enthusiastically participated in the ] in ], particularly in the ] culture - it is suspected that it was here that he contracted ], in the days before the ] was described as such. Foucault died of an ]-related illness in ] in ]. | |||
| ==Works== | |||
| ===''Madness and Civilization''=== | |||
| ''Madness and Civilization'' is an abridgement of the French book ''Folie et déraison'', published in ] (though a full translation entitled ''The History of Madness'' is due to be published in ]). This was Foucault's first major book, written while teaching French in Sweden. It looked at the way in which the idea of ] had developed through history. | |||
| Foucault starts his analysis in the ], noting how ] were locked away. From there, he traces the history through the idea of the ] in the ], and the sudden interest in imprisonment in ] France. Eventually, madness became thought of as a malady of the soul, and, finally, with ], as ]. | |||
| Foucault also pays a lot of attention to the way in which the madman went from an accepted part of the social order to being someone who was confined and locked away. He also looked at the ways in which people tried to treat the insane, particularly the cases of ] and ]. He claimed that the treatments offered by these men were in fact no less controlling than previous methods. Tuke's country retreat for the mad consisted of punishing the madmen until they learned to act normally, effectively intimidating them into behaving like well-adjusted people. Similarly, Pinel's treatment of the mad amounted to an extended ], including such treatments as freezing showers and use of a straitjacket. In Foucault's view, this treatment amounted to repeated brutality until the pattern of judgment and punishment was ] by the patient. | |||
| ===''The Birth of the Clinic''=== | |||
| Foucault's second major book, ''The Birth of the Clinic: An Archaeology of Medical Perception'' (''Naissance de la clinique: une archeologie du regard medical'' in French) was published in ] in France, and translated to English in ]. Picking up from ''Madness and Civilization'', ''The Birth of the Clinic'' traces the development of the medical profession, and specifically the institution of the medical clinic or hospital. Its motif is the concept of the medical ]. | |||
| ===''The Order of Things''=== | |||
| Foucault's ''Les Mots et les choses. Une archéologie des sciences humaines'' was published in ]. It was translated to English in ] under the title ''The Order of Things: An Archaeology of the Human Sciences''. (Foucault had preferred ''L'Ordre des Choses'' for the original French title, but changed the title to suit the wishes of his editor, ]) | |||
| The book opened with an extended discussion of ]'s painting '']'' and its complex arrangement of sight-lines, hiddenness and appearance. Then it developed its central claim: that all periods of history possessed certain underlying conditions of truth that constituted what was acceptable as, for example, ] discourse. Foucault argued that these conditions of discourse changed over time, in major and relatively sudden shifts, from one period's ] to another. | |||
| ''The Order of Things'' brought Foucault to prominence as an intellectual figure in France. A review by ] attacked Foucault as 'the last rampart of the ]'. | |||
| ===''The Archaeology of Knowledge''=== | |||
| Published in ], this volume was Foucault's main excursion into methodology. He wrote it in order to deal with the reception that ''Les Mots et les choses'' had received. It makes references to Anglo-American ], particularly ] theory. | |||
| Foucault directs his analysis toward the statement, the basic unit of ] that he believes has been ignored up to this point. Statements depend on the conditions in which they emerge and exist within a field of discourse. They are not ]s, ]s, or ] (although Foucault later recognized the similarities between statements and speech acts as defined by ]). It is this group of statements toward which Foucault aims his analysis – an analysis that examines the serious speech acts on the level of literal meaning, rather than looking for some deeper meaning. It is important to note that Foucault reiterates that the analysis he is outlining is only one possible tactic, and that he is not seeking to displace other ways of analysing discourse as invalid. | |||
| Foucault’s posture toward the statements is radical. Not only does he bracket out issues of ]; he also brackets out issues of ]. Rather than looking for the source of meaning in some transcendental subject or against the background of practices, Foucault denies that meaning is even relevant to his needs. He merely sets out to describe in detail how truth claims emerge, on what was actually said and written, and how it fits into the discursive formation. He wants to avoid all interpretation and to depart from the goals of ]. This posture allows Foucault to move away from an ] standpoint and focus on the role of discursive practices. | |||
| Dispensing with meaning would appear to lead Foucault toward ]. However, he refuses to examine statements outside of their role in the discursive formation and he also refuses to examine ''possible'' statements that could have emerged from such a formation. His identity as a historian emerges here, for he is only interested in describing statements that actually occur in history. The whole of the system and its discursive rules determine the identity of the statement; therefore there is no point in distinguishing possible statements from actual ones. The actual statements are the only possible ones in a discursive system. One should, therefore, only describe specific systems that determine which types of statements emerge. | |||
| ===Discipline and Punish=== | |||
| Main article: '']''. | |||
| ''Discipline and Punish: The Birth of the Prison'' was translated to English in 1977, from the French ''Surveiller et punir: Naissance de la prison'', published in 1975. | |||
| ]'s ], discussed in '']'']] | |||
| The book opens with a graphic description of the brutal public execution in 1757 of the regicide ]. Against this it juxtaposes a colourless prison timetable from just over 80 years later. Foucault then enquires how such a change in how French society punished convicts could have come about in such a short time. These two contrasting modes of punishing are snapshots drawn from the two types of what Foucault terms 'technologies of punishment'. The first, the 'monarchical' technology of punishment, involves the repression of the populace through brutal public ]s and ]. The second, 'disciplinary punishment', according to Foucault, is the form of punishment practised today. Disciplinary punishment gives 'professionals' (psychologists, program facilitators, parole officers, etc.) power over the prisoner: the prisoner's length of stay depends on the professionals' opinion. Foucault compares modern society with ]'s "]" design for prisons (which was unrealised in its original form, but nonetheless influential): in the Panopticon, a single guard can watch over many prisoners while the guard remains unseen. The dark dungeon of pre-modernity has been replaced with the bright modern prison, but Foucault cautions that "visibility is a trap". It is through this optics of seeing, Foucault writes, that modern society exercises its controlling systems of power and knowledge (terms which Foucault believed to be so fundamentally connected that he often combined them in a single hyphenated concept, "power-knowledge"). Foucault suggests that a 'carceral continuum' runs through modern society, from the maximum security prison, through secure accommodation, probation, social workers, police, and teachers, to our everyday working and domestic lives. All are connected by the (witting or unwitting) supervision (surveillance, application of norms of acceptable behaviour) of some humans by others. | |||
| ===''The History of Sexuality''=== | |||
| Three volumes of ''The History of Sexuality'' were published before Foucault's death in 1984. The first and most referenced volume, '']'' (previously known as ''An Introduction'' in English - ''Histoire de la sexualité, 1: la volonte de savoir'' in French) was published in France in 1976, and translated in 1977, focusing primarily on the last two centuries, and the functioning of sexuality as a regime of power and related to the emergence of ]. In this volume he attacks the "repressive hypothesis," the very widespread belief that we have, particularly since the nineteenth century, "repressed" our natural sexual drives. | |||
| The second two volumes, '']'' (''Histoire de la sexualite, II: l'usage des plaisirs'') and '']'' (''Histoire de la sexualité, III: le souci de soi'') dealt with the role of sex in ] and ] antiquity. Both were published in 1984, the year of Foucault's death, with the second volume being translated in 1985, and the third in 1986. A fourth volume, dealing with the Christian era, was almost complete at the time of Foucault's death, but there is as yet no indication that it will be published. | |||
| ===Lectures=== | |||
| From 1970 until his death in 1984, for part of the year nearly every year, Foucault gave a course of lectures and seminars weekly at the ] as the condition of his tenure as professor there. All these lectures were tape-recorded, and Foucault's transcripts also survive. In 1997 these lectures began to be published in French with six volumes having appeared so far. So far, two sets of lectures have appeared in English: ''Society Must Be Defended'' and ''Abnormal''. A set of Foucault's lectures from UC Berkeley has also appeared as ''Fearless Speech''. | |||
| ===Terminology=== | |||
| Terms coined or largely redefined by Foucault, as translated into English: | |||
| *] | |||
| *] | |||
| *] (''épistémè'') | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
| *] | |||
| ==Criticisms of Foucault== | |||
| Many thinkers have criticized Foucault, ranging from ], ], ], and ] to ]. While each of them take issue with different aspects of Foucault's work, all of these approaches share the same basic orientation: Foucault seems to reject the ] values and philosophy associated with the ] while simultaneously secretly relying on them. They argue that this failure either makes him dangerously ], or that he cannot be taken seriously in his disavowal of normative values and in fact his work ultimately presupposes them. | |||
| Some historians as well as others have also criticised Foucault for his use of historical information, claiming that he frequently misrepresented things, got his facts wrong, or simply made them up entirely. Perhaps the most notable of these was ]'s extensive critique of Foucault's reading of ]' '']''. Derrida's criticism led to a break in their friendship and marked the beginning of a fifteen year-long feud between the two. | |||
| It is important to note, however, that there has been considerable debate over both these sets of criticisms and they are not universally accepted as valid by all critics. Foucault himself on a number of occasions took issue with the first kind of criticism noting that he believed strongly in human ] and that his philosophy was a fundamentally optimistic one, as he believed that something positive could always be done no matter how bleak the situation. One might also add that his work is actually aimed at refuting the position that ] (or 'rationality' ) is the sole means of guaranteeing ] and the validity of ethical systems. Thus, to criticise Reason is not to reject all notions of truth and ] as some of these critics claim. | |||
| In relation to the second criticism, Foucault on a number of occasions refuted charges of historical inaccuracy particularly in relation to ''Madness and Civilization''. There are notable exchanges with ] and ] on this subject as well as a discussion with historian ] concerning ''Discipline and Punish''. Some of the criticisms of Foucault's use of history are generated, as Foucault himself points out, by his use of and approach to ] in terms of dealing with specific problems rather than more traditional general historical approaches. | |||
| ==Intellectual contexts== | |||
| ===Influences on Foucault's work=== | |||
| Thinkers whose work strongly influenced Foucault's thought included: | |||
| *] — French structuralist Marxist philosopher and Foucault's sometime teacher. | |||
| *] — French Nietzschean political and aesthetic philosopher. | |||
| *] — French historian of science. | |||
| *] — French philosopher. A great friend and ally of Foucault's in the early 1970s. | |||
| *] — French structuralist mythologist, known for his reconstruction of ] mythology. | |||
| *] — German philosopher whose influence was enormous in post-war France. Foucault rarely referred to him, but called him 'the essential philosopher'. | |||
| *] — French ] scholar and Foucault's sometime ] teacher. | |||
| *] — Marx's influence in French intellectual life was dominant from 1945 through to the late 1970s. Foucault often found himself opposing Marxists, but claimed that he still quoted Marx without acknowledging him during this time as a kind of game. | |||
| *] — French philosopher and sometime teacher of Foucault. ] instrumental in popularising ]'s ] for a philosophical audience. | |||
| *] — German philosopher whose work influenced Foucault's conception of society and power. | |||
| *] — French (post) structuralist literary critic who was at one time very close to Foucault. | |||
| ===Influence of Foucault's work=== | |||
| Foucault's work is frequently referred to in disciplines as diverse as ], ], ], ], ], ], ], the ], ], ], and many others. Quantitative evidence of the impact of his work can be found in the sheer volume of citations in standard academic journal indexes such as the Social Sciences Citation Index (more than 9000 citations). A keyword search of the ] catalogue reveals over 750 volumes in a variety of languages relating to his writings, and a search on ] reveals thousands of citations. | |||
| ==Bibliography== | |||
| ===Monographs=== | |||
| *''Maladie mentale et personnalité'' (1954); reed. ''Maladie mentale et psychologie'' (1995) (''Mental Illness and Psychology'') | |||
| *''Histoire de la folie à l'âge classique - Folie et déraison'' (1961) (''Madness and Civilization'' - although this is a revised version) | |||
| *''Naissance de la clinique - une archéologie du regard médical'' (1963) (''The Birth of the Clinic: An Archaeology of Medical Perception'') | |||
| *''Raymond Roussel'' (1963) | |||
| *''Les mots et les choses - une archéologie des sciences humaines'' (1966) (''The Order of Things: An Archaeology of the Human Sciences'') | |||
| *''La pensée du dehors'' (1966) ('Thought of the Outside') | |||
| *''L'archéologie du savoir'' (1969) (''Archaeology of Knowledge'') | |||
| *''L'ordre du discours'' (1971) ('The Order of Discourse'/'The Discourse on Language' ; not published as a monograph in English) | |||
| *''Ceci n'est pas une pipe'' (1973) (''This Is Not a Pipe'') | |||
| *''Surveiller et punir'' (1975) (''Discipline and Punish: The Birth of the Prison'') | |||
| *''Histoire de la sexualité'' (''The History of Sexuality'') | |||
| **''Vol I: La Volonté de savoir'' (1976) (''The Will to Knowledge'') | |||
| **''Vol II: L'Usage des plaisirs'' (1984) (''The Use of Pleasure'') | |||
| **''Vol III: Le Souci de soi'' (1984) (''The Care of the Self'') | |||
| ===The Collège Courses=== | |||
| *1976-1977 ''Il faut défendre la societé'' (1997) (''Society Must Be Defended'') | |||
| *1974-1975 ''Les anormaux'' (1999) (''Abnormal'') | |||
| *1981-1982 ''L'herméneutique du sujet'' (2001) (''The Hermeneutics of the Subject'' - forthcoming) | |||
| *1973-1974 ''Le pouvoir psychiatrique'' (2003) (not yet available in English) | |||
| *1977-1978 ''Securité, territoire, population'' (2004) (not yet available in English) | |||
| *1978-1979 ''Naissance de la biopolitique'' (2004) (not yet available in English) | |||
| ==References== | |||
| *Didier Eribon, ''Michel Foucault'' (Cambridge MA: Harvard University Press, 1991) | |||
| *Stephen R. C. Hicks, ''Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault'' (Scholargy Publishing, 2004)- situates Foucault in the context of developments in epistemology and politics since Rousseau and Kant. | |||
| *David Macey, ''The Lives of Michel Foucault'' (London: Hutchison, 1993) - this is the most detailed biography of Foucault. | |||
| *Stephan Moebius, Die Zauberlehrlinge. Soziologiegeschichte des Collège de Sociologie, 2006, Konstanz (about influence of Bataille on Foucault) | |||
| *James Miller, ''The Passion of Michel Foucault'' (London: HarperCollins, 1993) - a number of scholars have expressed reservations in relation to some of the overly sensational claims made in this biography. | |||
| ==Works available online== | |||
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| ==External links== | |||
| {{wikiquote}} | |||
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| * from the ''Johns Hopkins Guide to Literary Theory and Criticism'' | |||
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Revision as of 10:18, 19 May 2005
This man is a fag.
Do not trust him.