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Journal articles on the topic 'Deleuze, Foucault'

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Published: 9 March 2023

Last updated: 10 March 2023

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1

Luna, Wendyl. "Re-thinking Thought: Foucault, Deleuze, and the Possibility of Thinking." Foucault Studies 1, no. 27 (December 30, 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.

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2

Knee, Philip. "DELEUZE, Gilles, Foucault." Laval théologique et philosophique 43, no. 1 (1987): 111. http://dx.doi.org/10.7202/400284ar.

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3

Gray, Chantelle. "1956: Deleuze and Foucault in the Archives, or, What Happened to the A Priori?" Deleuze and Guattari Studies 15, no. 2 (May 2021): 226–49. http://dx.doi.org/10.3366/dlgs.2021.0437.

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When Gilles Deleuze, in his book on Michel Foucault, asks, ‘who would think of looking for life among the archives?’, he uncovers something particular to Foucault's philosophy, but also to his own: a commitment to the question of what it means to think, and think politically. Although Foucault and Deleuze, who first met in 1952, immediately felt fondness for each other, a growing animosity had settled into the friendship by the end of the 1970s – a rift deepened by theoretical differences. Notwithstanding these difficulties, Foucault and Deleuze shared a love for Nietzsche, as well as a curious fascination with Kant. Kant's influence, which was met with more opposition, is precisely the tension I tease out in this article, showing how Foucault critiques Kant's a priori through his own concept of the historical a priori, along with regularity and resistance, while Deleuze and Guattari, if more obliquely, critique Kant's a priori by further developing Foucault's notion of the historical a priori through their own method of pragmatics, particularly in three chapters of A Thousand Plateaus, namely ‘The Geology of Morals’, ‘Postulates of Linguistics’ and ‘On Several Regimes of Signs’. What I am interested in, then, is Deleuze and Guattari's treatment of redundancy, a concept mentioned seventy times in A Thousand Plateaus. Although not one of their main or most developed concepts, redundancy is a thread that can be traced back to Deleuze's first book, Empiricism and Subjectivity. Moreover, their more developed concepts, for example the diagram, the abstract machine, becoming, micro-politics and the ritornello, as well as their political philosophy, are grounded in their understanding of redundancy, which moves their philosophy beyond mapping out the conditions of possibility (Kant) and demonstrating that the historical a priori emerges as a contingent function of its own expression (Foucault) to the genesis of thought.

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4

Fraser, Mariam. "Feminism, Foucault and Deleuze." Theory, Culture & Society 14, no. 2 (May 1997): 23–37. http://dx.doi.org/10.1177/026327697014002004.

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5

Žukauskaitė, Audronė. "SOCIALINIŲ INSTITUCIJŲ KRITIKA GILL ES’IO DELEUZE’O IR FELIXO GUATTARI FILOSOFIJOJE." Problemos 76 (January 1, 2009): 39–51. http://dx.doi.org/10.15388/problemos.2009.0.1944.

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Straipsnyje analizuojama socialinių institucijų kritika, išplėtota Deleuze’o ir Guattari knygose Anti-Oidipas ir Tūkstantis plokštikalnių bei trumpame, bet reikšmingame Deleuze’o tekste „Prierašas apie kontrolės visuomenę“. Deleuze’as ir Guattari kuria mašininę visuomenės sampratą: jų teigimu, skirtingas socialines ir ekonomines formacijas įmanoma įsivaizduoti kaip virtualias mašinas, kurios gali aktualizuotis bet kuriuo istoriniu momentu. Analizuodami valstybės aparatą, Deleuze’as ir Guattari vengia nuorodų į konkrečias valstybes; veikiau jie kalba apie universalią valstybę-formą, kuri veikia kaip užgrobimo aparatas. Valstybė-forma suvokiama kaip suvienodinantis ir standartizuojantis principas, o karo mašina, priešingai, siekia sulaužyti sustingusias formas ir kurti inovacijas. Šie du agregatai – valstybės aparatas ir karo mašina – apibūdina ne tik valstybę ir jai besipriešinančias jėgas, bet persmelkia visas žmogaus veiklos sferas: mokslą, filosofiją, meną. Deleuze’o ir Guattari formuluojama valstybės aparato kritika artima Michelio Foucault disciplinos visuomenės teorijai. Foucault galios samprata taip pat yra mechanicistinė: galia persmelkia sociumą įsikūnydama disciplininiuose aparatuose. Deleuze’as disciplinos visuomenės teorijai priešpriešina savąją kontrolės visuomenės sampratą: priešingai nei disciplininė galia, kuri buvo ilgalaikė, visa apimanti, tačiau netolydi, kontrolė sukuria tolydų ir nuolat kintantį galios tinklą, kuris apraizgo visas žmogaus veiklos sferas.Pagrindiniai žodžiai: socialinės mašinos, valstybės aparatas, karo mašina, disciplinos visuomenė, kontrolės visuomenė.Critique of Social Institutions in Gilles Deleuze’s and Felix Guattari’s PhilosophyAudronė Žukauskaitė SummaryThe article discusses Deleuze’s and Guattari’s notions of society and state. In Anti-Oedipus, Deleuze and Guattari analyze the territorial, despotic and capitalist machines which are seen not as different stages of historical evolution but as different types of an abstract machine. In A Thousand Plateaus Deleuze and Guattari develop the mechanistic notion of the state: the state – form is an abstract machine or a diagram which can be actualized in different historical state forms. The state – form is juxtaposed to another type of assemblage called the nomadic war machine. If the state-form functions as a principle of unification and standardization, the war machine is seen as a principle of metamorphic transformations and innovations. Deleuze and Guattari’s theories of society and state are compared with Michel Foucault’s mechanistic notion of society. Deleuze contrasts his notion of control society to the notion of discipline society by Foucault. If the mechanisms of discipline are discontinuous and function in precise space areas, the mechanisms of control produce continuous and all-encompassing networks which totally merge with our corporeal existence.Keywords: social machines, state apparatus, war machine, discipline society, control society.

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6

Garo, Isabelle. "Foucault, Deleuze, Althusser & Marx." Savoir/Agir 18, no. 4 (2011): 111. http://dx.doi.org/10.3917/sava.018.0111.

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7

Schönher, Mathias. "Deleuze, a Split with Foucault." Le foucaldien 1, no. 1 (October 17, 2015): 8. http://dx.doi.org/10.16995/lefou.8.

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8

Carlson, David L., and Mirka Koro-Ljungberg. "(Re)mixing Foucault and Deleuze." International Review of Qualitative Research 10, no. 4 (February 1, 2017): 411–29. http://dx.doi.org/10.1525/irqr.2017.10.4.411.

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The purpose of this article is to explore further and through other examples what happens when a Foucauldian conception of power is remixed with “the theoretical toolbox of Deleuze” to address diverse notions of power in critical qualitative science inquiry. The article experiments with Foucauldian power/knowledge and the Deleuzian machine by using the metaphor of capoeira to argue that critical qualitative science can maintain its social justice focus as well as align conceptions of power with a postmodern framework. The authors illustrate how capoeira can function as a conceptual frame for shifting the onto-epistemologies of critical qualitative science inquiry.

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9

Karvelytė, Kristina. "KALBANČIO SUBJEKTO IŠNYKIMAS M. FOUCAULT FILOSOFIJOJE." Problemos 79 (January 1, 2011): 67–80. http://dx.doi.org/10.15388/problemos.2011.0.1326.

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Straipsnyje apmąstoma Michelio Foucault išdėstyta kalbančio subjekto išnykimo idėja. Straipsnio tikslas yra aptikti esmines tokią poziciją lemiančias prielaidas ir atsakyti į klausimą: kas kalba iš paties mąstytojo tekstų? Problema analizuojama ir aptariama struktūriškai, išskiriant „kalbos būties“, „teiginio“ ir „subjekto“ pjūvius, bei ontologiškai, atskiriant absoliutųjį ir istorinį būties matmenis. Visų šių elementų sąveika padeda ne tik atskleisti fundamentalias Foucault įžvalgas, susijusias su kalba, bet ir nustatyti bendrus skirties mąstymo principus, postmodernistinę subjekto mirtį suvokti ir kaip etišką gestą. Šiam uždaviniui pagrįsti kreipiamasi ne tik į Foucault „istorijos ontologiją“, bet ir Gilles’io Deleuze’o skirties filosofiją, t. y. perspektyvas, numatančias ontologinę skirtumo principo pirmenybę prieš tapatybės principą ir šio principo aktualizaciją istoriniame-imanentiniame lauke.Pagrindiniai žodžiai: „kalbos būtis“, subjektas, teiginys, Foucault, Deleuze.Dissolution of the Speaking Subject in Philosophy of M. FoucaultKristina Karvelytė SummaryThe focus of this article is the idea of dissolution of the speaking subject in Foucault’s philosophy. The main purpose of the article is to extract the essential presuppositions of such attitude and to answer the question: whose voice is speaking from the thinker’s books? The problem can be observed by invoking the structural analysis of “language-being”, “statement” and “subject”. It can also be exercised ontologically when distinguishing between absolute and historical dimensions of being. The interplay of all these elements reveals Foucault’s fundamental insights about language and helps to define general principles of postmodern thinking. This also permits to think of ethical outcomes related to the question of the subject’s death. The paper invokes not only Foucault and his “ontology of history”, but also Deleuze’s philosophy of difference, which gives preference to the principle of difference over the principle of the Same and implementation of the former in the historical field of immanence.Keywords: “language-being”, statement, subject, Foucault, Deleuze.

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10

Kelly, Mark G. E. "Discipline is control: Foucault contra Deleuze." New Formations 84, no. 84 (October 20, 2015): 148–62. http://dx.doi.org/10.3898/newf:84/85.07.2015.

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11

Blakley, Chris. "ETHICS IN FOUCAULT AND DELEUZE/GUATTARI." Southwest Philosophy Review 21, no. 1 (2005): 119–27. http://dx.doi.org/10.5840/swphilreview200521137.

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12

Querrien, Anne. "Foucault, Deleuze et Guattari à l'école." Chimères 53, no. 1 (2004): 95–102. http://dx.doi.org/10.3406/chime.2004.1285.

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13

Potte-Bonneville, Mathieu. "Versions du platonisme : Deleuze, Foucault, Jullien." Critique 766, no. 3 (2011): 164. http://dx.doi.org/10.3917/criti.766.0164.

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14

Legg, Stephen. "Assemblage/apparatus: using Deleuze and Foucault." Area 43, no. 2 (May 18, 2011): 128–33. http://dx.doi.org/10.1111/j.1475-4762.2011.01010.x.

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15

Krtolica, Igor. "Diagramme et agencement chez Gilles Deleuze: L'élaboration du concept de diagramme au contact de Foucault." Filozofija i drustvo 20, no. 3 (2009): 97–124. http://dx.doi.org/10.2298/fid0903097k.

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(francuski) Pendant les ann?es 1970, Gilles Deleuze ?labore avec F?lix Guattari et Claire Parnet les concepts d'agencement et de diagramme: au moins jusqu'? Mille plateaux (1980), agencement et diagramme - rebaptis?s machine concr?te et machine abstraite -, constitueront le soubassement th?orique de l'ensemble du travail de Deleuze. Or, l'id?e de diagramme doit beaucoup au Foucault de Surveiller et punir avec lequel Deleuze m?ne un dialogue th?orique ininterrompu pendant ces ann?es-l?: elle cristallise pour lui un enjeu de taille, celui de penser la mutation des structures historiques hors des sch?mas dominants du structuralisme et du marxisme. Deleuze, penseur du devenir, se confrontant ? Foucault, historien-g?n?alogiste des transformations: au coeur de cette confrontation sur le diagramme, surgissent deux conceptions distinctes de la mutation que Deleuze s'efforce de concilier dans son livre sur Foucault.

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16

Žukauskaitė, Audronė. "NUO BIOPOLITIKOS PRIE BIOFILOSOFIJOS: M. FOUCAULT, G. AGAMBENAS, G. DELEUZE’AS." Problemos 84 (January 1, 2013): 84–98. http://dx.doi.org/10.15388/problemos.2013.0.1776.

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Straipsnyje analizuojamos biopolitikos sampratos, suformuluotos Michelio Foucault ir Giorgio Agambeno darbuose. Foucault biopolitiką apibrėžia kaip galios ir gyvybės santykį, kuris istoriškai kinta: suvereno turimą galią pakeičia disciplininė galia, o pastarąją – biopolitika. Biopolitikos atsiradimą Foucault tiesiogiai sieja su kapitalizmo raida ir ekonominiais procesais, todėl politinę teoriją jis siūlo keisti politine ekonomija. Agambenas, priešingai, biopolitiką suvokia kaip kvaziontologinę sąlygą: jo manymu, biopolitinių kūnų produkavimas ir tą produkavimą pagrindžianti išimties būklė apibrėžia tiek senąsias imperijas, tiek šiuolaikines demokratijas. Toks išimtinai negatyvus biopolitikos suvokimas verčia klausti, kaip įmanoma pasipriešinti galiai ir kokios galimos tokio pasipriešinimo formos. Tiek Foucault, tiek Gilles’is Deleuze’as teigia, kad galiai priešinasi būtent tai, ką ji siekia pajungti, – pati gyvybė. Tačiau svarbu suvokti, jog biopolitinė galia ir gyvybinė galia yra visiškai kitokios prigimties, todėl yra nebendramatės. Taigi gyvybės galia turi būti apibrėžiama remiantis naujomis sąvokomis, kurios perimamos iš Deleuze’o filosofijos. Straipsnyje siekiama suformuluoti gyvybės filosofijos, arba biofilosofijos, pagrindines charakteristikas bei atskleisti, kaip įmanomas pasipriešinimas galiai.Pagrindiniai žodžiai: biopolitika, gyvybė, biofilosofija, Foucault, Agamben, Deleuze From Biopolitics to Biophilosophy: M. Foucault, G. Agamben, G. DeleuzeAudronė Žukauskaitė AbstractThe essay analyzes the notions of biopolitics in Foucault’s and Agamben’s works. Foucault defines biopolitics as the result of the relationship between power and life, which has been changing constantly throughout history: the sovereign power has been replaced by disciplinary power, and the latter has been replaced by biopolitics. Foucault connects the emergence of biopolitics with the development of capitalism and economical processes, and this is why he prefers to speak in terms of political economy rather than political theory. By contrast, Agamben interprets biopolitics as a quasi-ontological condition: he claims that the production of biopolitical bodies which is legitimated by the state of exception characterizes both archaic empires and contemporary democracies. These negative notions of biopolitics necessarily raise the question of how the resistance to biopolitics is possible. Both Foucault and Deleuze point out that when power takes life as the object of its manipulation, it is life itself which is turned against power. It is important to stress that biopolitical power and the power of life are not different poles of the same power but are of different nature. Thus the power of life needs to be conceptualized in different terms which are taken from Deleuzian philosophy. The article seeks to define these terms and conceptualize the philosophy of life or biophilosophy, and in this way tries to answer the question of how resistance to power is possible.Keywords: biopolitics, life, biophilosophy, Foucault, Agamben, Deleuze

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17

Ichida, Yoshihiko. "Foucault’s Anti-Oedipus." South Atlantic Quarterly 121, no. 4 (October 1, 2022): 755–75. http://dx.doi.org/10.1215/00382876-10066453.

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Between Foucault and Deleuze-Guattari, there is a striking contrast on the notion of truth. While the latter elides it as a problem in their project of a “generalized pragmatics,” Foucault finds in it the key to link Anglo- American theories of the “speech act” to his analyses of “power-knowledge.” The link is confirmed first in the continuity between L’Archéologie du savoir (1969), ostensibly a methodological book, and of the Leçons sur la volonté de savoir, the course of Foucault’s first year (1970-1971) at the Collège de France, and then above all, in his reading of Sophocles’ Oedipus Rex, which was taken up again several times in the 1970s and 1980s. Truth is always analysed here as an essential function to govern the self and others by telling the truth, and this function is accomplished, according to Foucault, through the ‘game of halves’ that he discovers in Sophocles’ tragedy, drawing on the work of Pierre Aubenque and Marcel Detienne. The two halves being the just and the true, Foucault also discovers the game in the research of George Dumézil. The contrast between Foucault and Deleuze-Guattari is thus evident as well as in their way of referring to Dumézil.

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18

Lemos, Flávia Cristina Silveira, and Leandro Passarinho dos Reis Júnior. "DELEUZE, FOUCAULT E O TRABALHO COM DOCUMENTOS." Linha Mestra, no. 28 (May 25, 2021): 53–55. http://dx.doi.org/10.34112/1980-9026a2016n28p53-55.

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19

Toymentsev, Sergey. "Active/Reactive Body in Deleuze and Foucault." Journal of Philosophy: A Cross-Disciplinary Inquiry 5, no. 11 (2010): 44–56. http://dx.doi.org/10.5840/jphilnepal201051110.

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20

Chaves, Ernani. "FOUCAULT, DELEUZE E O PAPEL DOS “INTELECTUAIS”." REVISTA APOENA - Periódico dos Discentes de Filosofia da UFPA 1, no. 2 (December 7, 2021): 7. http://dx.doi.org/10.18542/apoena.v1i2.11503.

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O objetivo deste artigo é apresentar e analisar a questão do papel dos “intelectuais” a partir de um diálogo entre Foucault e Deleuze, publicado no Brasil com o título de “Os intelectuais e o poder”, no livro Microfísica do poder. A partir deste diálogo, mostramos em que medida Foucault e Deleuze, posteriormente, vão conceber a relação entre a figura do intelectual e ação política, de maneira nem sempre congruente e, muitas vezes, oposta. Trata- se, portanto, de indagar as questões que dizem respeito às relações entre verdade e poder, formas de intervenção na luta política e o deslocamento da ideia clássica de intelectual como aquele que vai falar pelos outros, em nome de outros, por trazer consigo as insígnias de portador do saber verdadeiro e universalizável.

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21

Eriksson, Kai. "Foucault, deleuze, and the ontology of networks." European Legacy 10, no. 6 (October 2005): 595–610. http://dx.doi.org/10.1080/10848770500254118.

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22

Stivale, Charles J. "THE FOLDS OF FRIENDSHIP - derrida - deleuze - foucault." Angelaki 5, no. 2 (August 2000): 3–15. http://dx.doi.org/10.1080/09697250020012160.

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23

Bignall, Simone. "Deleuze and foucault on desire and power." Angelaki 13, no. 1 (April 2008): 127–47. http://dx.doi.org/10.1080/09697250802156125.

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24

Durnová, Anna. "Understanding Emotions in Policy Studies through Foucault and Deleuze." Politics and Governance 6, no. 4 (December 28, 2018): 95–102. http://dx.doi.org/10.17645/pag.v6i4.1528.

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Discussing Foucault’s and Deleuze’s work on meaning-making, the article argues that we might make better use of the intersubjectivity of a meaning when interpreting emotions. Interpreting emotions in texts remains complicated because discussion on the ontological character of emotions sustains an opposition of emotion to meaning structures. Both Foucault and Deleuze conceive meaning-making through permanent oscillation between the subjective accounts of a meaning and its collective interpretation. These two dimensions are not in conflict but create meaning through their interdependence. On the basis of this interdependence, we can conceive of an interpretive analysis of emotions as a way to study language means that label particular emotions as relevant, legitimized, or useful. This shift of the debate on emotions away from what emotions <em>are</em> and toward what they <em>mean</em> enhances the critical shape of interpretive analysis of emotions because it uncovers conflicts hidden behind the veil of allegedly neutral policy instruments.

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25

Stekl, Misha. "A Tale of Two Returns." Deleuze and Guattari Studies 17, no. 1 (February 2023): 84–111. http://dx.doi.org/10.3366/dlgs.2023.0503.

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Just how eternal is the Eternal Return? This article examines how Foucault's readings of Nietzsche and of Deleuze critically revise the Return so as to arrive at a concept of contingency that is itself contingent. I argue that this archaeological/genealogical rereading problematises the Return as presented in Difference and Repetition; when the Return is presented as ‘the form of change [that] does not change’, it risks returning eternally to the Same – for all its avowed affirmation of difference. By returning the Return to its own historically contingent epistemic conditions of possibility, Foucault repeats Deleuze's philosophy with maximum difference.

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26

Castelfranchi, Yuri. "Control societies and the crisis of science journalism." Journal of Science Communication 08, no. 04 (October 30, 2009): E. http://dx.doi.org/10.22323/2.08040501.

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In a brief text written in 1990, Gilles Deleuze took his friend Michel Foucault’s work as a starting point and spoke of new forces at work in society. The great systems masterfully described by Foucault as being related to “discipline” (family, factory, psychiatric hospital, prison, school), were all going through a crisis. On the other hand, the reforms advocated by ministers throughout the world (labour, welfare, education and health reforms) were nothing but ways to protract their anguish. Deleuze named “control society” the emerging configuration.

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Pereira, David Da Silva, and Silvana Dias Cardoso Pereira. "DELEUZE SOBRE FOUCAULT: APRENDER PELA ESCUTA DO OUTRO." Linha Mestra, no. 41 (September 2, 2020): 158–65. http://dx.doi.org/10.34112/1980-9026a2020n41p158-165.

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Em out. 1985, Deleuze inicia um de seus últimos Cursos na Université de Paris 8 - Vincennes Saint Denis. Ele elege, para tanto, as Formações Históricas em Michel Foucault, pouco mais de um ano da morte desse filósofo, seu contemporâneo. Na primeira sessão, do dia 22, Deleuze faz um sobrevoo inicial sobre as publicações foucaultianas (de 1961 a 1984). Ressalta a vedação que Foucault deixara para obras póstumas e, curiosamente, sinaliza a existência de um texto inacabado que seria publicado em 08. fev. 2018, na França, como A História da Sexualidade IV – Les Aveux de la Chair. Contudo, o que se pretende com esta reflexão é fixar a escuta na forma pela qual Gilles Deleuze resgata o legado foucaultiano para ressaltar dois períodos – 1961-1975 e 1975-1984.

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Braatvedt, Katherine. "The Dividual Interior." idea journal 17, no. 01 (October 21, 2020): 13–28. http://dx.doi.org/10.37113/ij.v17i01.379.

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In his much-discussed short essay, ‘Postscript on the Societies of Control,’ Gilles Deleuze described a fundamental shift in power that occurred in the 20th century. Previously, Michel Foucault had argued that human behaviour was controlled by ‘enclosed systems’ of power: the family, the school, the factory, the barracks, the prison and the hospital. These comprised what Foucault considered a ‘disciplinary society.’ Deleuze argued that Foucault’s ‘enclosures’ are in crisis, and that the current system is instead a control society, effectively governed by a single entity, the corporation. In this society of ‘ultra-rapid forms of free-floating control,’ people are reduced to data points. For Deleuze, individuals are ‘dividuals,’ and masses are data. This visual essay investigates the implications of control society on domestic space, exploring how digital applications and appliances, social media, and surveillance combine to form a dividual interior. Virtual space not only records and stores, but folds back into physical space, as images of domestic life online influence our perception of the built environment. The domestic interior, therefore, translates back and forth between the virtual and the real, each gathering information and informing the other.

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Iftode, Cristian. "Self-Constitution and Folds of Subjectivation in Foucault." Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología en Historia de las Ideas 15 (November 10, 2021): 35–42. http://dx.doi.org/10.5209/inge.78736.

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The purpose of this paper is to analyze Foucault’s final key notion of subjectivation in the light of the Baroque metaphor of fold(ing). According to Deleuze, two distinct sources, Heidegger’s memory of Being and Leibniz’s monadology, are in a way brought together in this Foucauldian notion. I try to highlight the importance of the concept of subjectivation in the context of a performative turn in contemporary philosophy and various historical ways of conceiving this concept. A technical yet crucial aspect that has to be emphasized is the complex interplay and mutual co-dependence between active subjectivation and subjection (assujettissement). Understanding the «mode of subjection» as one of «the four folds of subjectivation» in Foucault provides us with a compelling argument for ethical pluralism. Finally, this gives us the vital clue for adjusting Deleuze’s interpretation of Foucault, revealing Nietzsche’s violent memory rather than the Heideggerian memory of Being as decisive in the process of subjectivation, and also a necessary conversion of «negative» freedom into positive liberty as autonomy and self-discipline, likewise in agreement with Nietzsche’s project of making «asceticism natural again».

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Choi, Won. "Different Topologies of the Outside: Deleuze, Foucault, and …" Journal of The Society of Philosophical Studies 62 (October 31, 2020): 381–410. http://dx.doi.org/10.26839/ps62.12.

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Patton, Paul. "Activism, Philosophy and Actuality in Deleuze and Foucault." Deleuze Studies 4, supplement (December 2010): 84–103. http://dx.doi.org/10.3366/dls.2010.0207.

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Deleuze and Foucault shared a period of political activism and both drew connections between their activism and their respective approaches to philosophy. However, despite their shared political commitments and praise of each other's work, there remained important philosophical differences between them which became more and more apparent over time. This article identifies some of the political issues over which they disagreed and shows how they relate to some of their underlying philosophical differences. It focuses on their respective approaches to the state, to ‘actuality’ and to the analysis of the present.

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Agostinho, Larissa Drigo. "Diagrama ou dispositivo? Foucault entre Deleuze e Agamben." Cadernos de Ética e Filosofia Política 1, no. 30 (August 17, 2021): 6–19. http://dx.doi.org/10.11606/issn.1517-0128.v1i30p6-19.

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O objetivo desde texto é resgatar a noção de diagrama presente em Foucault para diferenciar duas interpretações do conceito de dispositivo, a leitura de Agamben e a leitura que Deleuze faz de Foucault. A noção de dispositivo de Agamben diz respeito às positividades concretas que se inserem numa rede de poder. Pretendemos demonstrar que o conceito de Deleuze não deixa de lado outros aspectos do conceito foucaultiano, o dispositivo ou diagrama além de ser uma rede entre diversos elementos discursivos e não discursivos, é também mais geral que uma episteme, neste sentido ele contém elementos que não são totalmente capturados pelo poder, forças que não se deixam materializar em aparelhos de controle, sujeitos que não se deixam sujeitar ou que escapam das teias do poder.

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Fritz Haug, Wolfgang. "Postmoderner Links-Nietzscheanismus. Deleuze & Foucault. Eine Dekonstruktion." Historical Materialism 15, no. 3 (2007): 205–15. http://dx.doi.org/10.1163/156920607x225933.

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Macherey, Pierre. "Foucault avec Deleuze. Le retour Éternel du vrai." Revue de synthèse 108, no. 2 (April 1987): 277–85. http://dx.doi.org/10.1007/bf03189059.

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Nascimento, David Inácio. "A Relação entre a Filosofia Foucaultiana e o Jornalismo." EDUCAÇÃO E FILOSOFIA 36, no. 76 (June 21, 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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Gilliam, Christian. "Vrais Amis: Reconsidering the Philosophical Relationship Between Foucault and Deleuze." Foucault Studies, no. 25 (October 22, 2018): 191. http://dx.doi.org/10.22439/fs.v25i2.5580.

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In the current literature addressing the Foucault/Deleuze relationship, there is a clear tendency to either replicate and expand Foucault’s over-simplified rejection of Deleuzian desire as already caught in a discursive trap or play of power; or to replicate Deleuze and Guattari’s over-simplified reading of Foucault’s dispositif, in which power and resistance are deemed opposed and thus understood via a structure of negativity. In either case, each thinker is accused of referring to an asocial or essentialist multiplicity, typically in the form of a real transcendence (positive Body), which is deemed ‘inconsistent’ with their post-structuralist yearnings. This article argues that there is in fact a real and enduring consistency between the two thinkers, which is to be found in the mutual use of an ontology of ‘pure’ or ‘disjunctive’ immanence – as derived from and developed through Nietzsche’s method of genealogy – as a way to construe power/subjectification, with pleasure/desire taken as the affective inside of this power. That said, the somewhat semantic difference between desire and pleasure being proposed does lead to a slight, though tangible, divergence in politico-ethical and practical possibilities. This article concludes that it is this divergence that should from the real basis of debate.

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Sánchez Marín, Leandro. "Michel Foucault y Gilles Deleuze. Sobre la imagen, el poder y la resistencia." Perseitas 10 (July 5, 2022): 379–98. http://dx.doi.org/10.21501/23461780.4064.

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En este texto nos proponemos abordar la última clase del semanario de Deleuze sobre el poder en Foucault a partir de dos momentos. El primero tiene que ver con el concepto de imagen y la interpretación sobre el cine que ya venía siendo una constante —aunque marginalmente— en estas clases de Deleuze. Seguidamente, el segundo momento tiene que ver con la relación entre poder y resistencia que arroja como resultado una interpretación del pensamiento de Foucault por parte de Deleuze como una obra viva y en constante construcción. Así, cumpliremos con la exigencia de una lectura que invita a pensar en los conceptos como herramientas de análisis integradas al desarrollo de situaciones donde el poder se presenta como noción central.

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Rodríguez, Pablo Esteban. "EPISTEME POSMODERNA Y SOCIEDADES DE CONTROL: DELEUZE, HEREDERO DE FOUCAULT." Revista Margens Interdisciplinar 6, no. 7 (May 22, 2016): 23. http://dx.doi.org/10.18542/rmi.v6i7.2808.

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Este artículo rastrea las contribuciones de Gilles Deleuze a una interpretación superadora de algunos de los aspectos inconclusos de la obra de Michel Foucault. Respecto de la arqueología foucaultiana, Deleuze señala la emergencia reciente de una nueva episteme que, a diferencia de la moderna, ya no concentra el trabajo, la vida y el lenguaje en la figura del hombre. Respecto de la genealogía, Deleuze dice que en la actualidad asistimos al paulatino paso de las sociedades disciplinarias, descriptas por Foucault, a las sociedades de control. El nexo entre ambas transformaciones son las nociones científicas de información y de comunicación, las cuales, por un lado, articulan el crecimiento de nuevos saberes, y por el otro estructuran los sistemas tecnológicos y sociales que hacen posible la caducidad del encierro como tecnología de poder.Palabras-clave: episteme-información-comunicación-control

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Kapičiak, Jakub. "Postštrukturálna reflexia rečových aktov: Derrida, Foucault, Deleuze a Guattari." Philosophica Critica 5, no. 1 (June 15, 2019): 15–28. http://dx.doi.org/10.17846/pc.2019.5.1.15-28.

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Tassin, Etienne. "De la subjetivación política. Althusser/Rancière/ Foucault/Arendt/Deleuze." Revista de Estudios Sociales, no. 43 (August 2012): 36–49. http://dx.doi.org/10.7440/res43.2012.04.

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Pottage, Alain. "Power as an art of contingency: Luhmann, Deleuze, Foucault." Economy and Society 27, no. 1 (February 1998): 1–27. http://dx.doi.org/10.1080/03085149800000001.

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Schrift, Alan D. "NIETZSCHE, FOUCAULT, DELEUZE, AND THE SUBJECT OF RADICAL DEMOCRACY." Angelaki 5, no. 2 (August 2000): 151–61. http://dx.doi.org/10.1080/09697250020012250.

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May, Todd. "PHILOSOPHY AS A SPIRITUAL EXERCISE IN FOUCAULT AND DELEUZE." Angelaki 5, no. 2 (August 2000): 223–29. http://dx.doi.org/10.1080/09697250020012313.

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Grace, Wendy. "Faux Amis: Foucault and Deleuze on Sexuality and Desire." Critical Inquiry 36, no. 1 (January 2009): 52–75. http://dx.doi.org/10.1086/606122.

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Tamboukou, Maria. "Interrogating the ‘emotionalturn’: making connections with Foucault and Deleuze." European Journal of Psychotherapy & Counselling 6, no. 3 (September 2003): 209–23. http://dx.doi.org/10.1080/0967026042000269656.

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Collett, Guillaume. "Assembling Resistance: From Foucault's Dispositif to Deleuze and Guattari's Diagram of Escape." Deleuze and Guattari Studies 14, no. 3 (August 2020): 375–401. http://dx.doi.org/10.3366/dlgs.2020.0409.

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While Deleuze and Guattari's Anti-Oedipus (1972) is quite rightly considered a fully fledged response to May ’68 and as one with the radical politics of the 1970s, their 1980 follow-up, A Thousand Plateaus, has tended to provoke a more perplexed reaction. In this article, I will argue that we can nonetheless extract a definite line of argumentation serving a precise political end if we relate the text back to Foucault's mid-1970s output on power/knowledge. In particular, I will emphasise Deleuze and Guattari's appropriation of the Foucaultian notion of dispositif (apparatus) via their concept of the assemblage, the former being understood as a concrete articulation of lines of power, knowledge and subjectivation, as well as the Foucaultian ‘diagram’, the latter being a more abstract or indeterminate stage of the dispositif whose relative indeterminacy, for Deleuze and Guattari, offers a means of escape. I will show that, making room for the assemblage's opening back onto the relative indeterminacy of its generative stages, the assemblage incorporates into itself a more immanent alternative to the dispositif that is focused on collective desire rather than power, within which resistance becomes a primary and generative dimension rather than a counter-attack. In the first section, I will outline Foucault's approach to power, knowledge and subjectivation, emphasising Deleuze's reading of Foucault though without trying to overdetermine my reading in this way. Next, I will turn to the Foucaultian diagram. In the third section, I will focus on A Thousand Plateaus, demonstrating how the notion of assemblage developed in this text responds to and builds upon Foucault's approach to power/knowledge and subjectivation in order to reconceive resistance.

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Costa Malufe, Annita. "Interpretar? Deslocar, multiplicar (Nietzsche, Foucault e o sentido em Deleuze)." Viso: Cadernos de estética aplicada 11, no. 20 (February 10, 2017): 69–82. http://dx.doi.org/10.22409/1981-4062/v20i/219.

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O presente artigo discorre acerca das mudanças no conceito de sentido efetuadas por alguns pensamentos filosóficos que se deram na esteira da revolução operada por Friedrich Nietzsche; enfocaremos aqui sobretudo as filosofias de Michel Foucault e Gilles Deleuze, a partir da ideia, proposta por Foucault, de uma “hermenêutica moderna”. O objetivo é destacar a problematização do ato de interpretar, tendo no horizonte os deslocamentos que essas novas posturas diante do sentido acarretam para a leitura crítica do texto literário no contemporâneo.

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Kaziliūnaitė, Aušra. "Foucault Panopticism and Self-Surveillance: from Individuals to Dividuals." Problemos 97 (April 21, 2020): 36–47. http://dx.doi.org/10.15388/problemos.97.3.

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The paper analyses the concept of panopticism formulated in Foucault’s works and its possibilities of relevance in contemporary power and (self)surveillance studies. In the book “Discipline and Punish: The Birth of the Prison”, Foucault, applying Jeremy Bentham’s idea of a panoptical prison, writes about the power of the sovereignty that is replaced by the society of discipline. Foucault discusses panopticism in order to unfold the concept of the society of discipline. Here the essential measure of the society of discipline and panopticism becomes the concern for the individual per se. Deleuze in his text “Postscript on the Societies of Control” states that we no longer live in a society of discipline, but rather in a process, where we switch from the society of discipline to the society of control. In these changed circumstances, according to Deleuze, there are no longer individuals, rather dividuals. In these circumstances, is it possible to talk about panopticism? The paper shows that panopticism is still relevant while switching to the society of control. Also, it states that the currently unfolding scheme of the society of control has been programmed in the asymmetry of the panoptical gaze. Precisely in the processes produced in the asymmetry of the gaze gain its flexible totality in the society of control.

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Bouzas, Carla, and Deborah Angeloni. "Reseña de Tonkonoff (2017) From Tarde to Deleuze and Foucault. The Infinitesimal Revolution." Athenea Digital. Revista de pensamiento e investigación social 23, no. 1 (February 27, 2023): e3221. http://dx.doi.org/10.5565/rev/athenea.3221.

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“From Tarde to Deleuze and Foucault. The Infinitesimal Revolution” se propone contribuir al desarrollo de un paradigma que se encuentra aún en formación, desde el cual se sostiene la primacía de lo relacional, lo heterogéneo y lo múltiple. A lo largo del trabajo, el autor produce una inversión y descentramiento de los puntos de vista derivados de los enfoques clásicos, llevando a cabo una resignificación de conceptos clásicos como los de individuo y sociedad. Tarde, Deleuze y Foucault son algunos de los autores que se incluirán dentro de este paradigma debido a que, según la interpretación hecha de sus obras, comparten formas análogas de concebir lo social.

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Percovich, Gonzalo. "De una ética pequeñísima: sobre algunos giros en relación al acontecimiento." ETD - Educação Temática Digital 11 (April 1, 2010): 232. http://dx.doi.org/10.20396/etd.v11iesp..908.

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El artículo se propone transitar por algunos rasgos del concepto de acontecimiento, concepto central de la teoría estoica. Noción que se desprende del desarrollo lógico que el mismo despliega y que tiene consecuencias esenciales en su modo de abordar la ética. Esta particularidad es señalada, en distintos sesgos, tanto por Gilles Deleuze como por Michel Foucault. Gilles Deleuze destacará la vertiente dialéctica del mismo, adscribiéndolo a la práctica adivinatoria; así Michel Foucault se detendrá en incluir el concepto en el marco de la práctica de los ejercicios espirituales estoicos. Aun así, serán los dos autores citados los que apelarán a proponer un nuevo tipo de ética que denominarán con una ética inmanente.

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