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Journal articles on the topic 'Foucault'

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Published: 4 June 2021

Last updated: 25 July 2025

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1

Jones, Campbell. "Foucault's Inheritance/Inheriting Foucault." Culture and Organization 8, no. 3 (2002): 225–38. http://dx.doi.org/10.1080/14759550215669.

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2

Sobolczyk, Piotr. "Foucault: Madness and Surveillance in Warsaw." Foucault Studies, no. 25 (October 22, 2018): 174. http://dx.doi.org/10.22439/fs.v25i2.5579.

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The paper revises the biographical data about Michel Foucault’s stay in Poland in 1958-1959. The main inspiration comes from the recent very well documented literary reportage book by Remigiusz Ryziński, Foucault in Warsaw. Ryziński’s aim is to present the data and tell the story, not to analyse the data within the context of Foucault’s work. This paper fulfills this demand by giving additional hypotheses as to why Polish authorities expelled Foucault from Poland and what the relation was between communism and homosexuality. The Polish experience, the paper compels, might have been inspiring f

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3

Allen, Barry. "Government in Foucault." Canadian Journal of Philosophy 21, no. 4 (1991): 421–39. http://dx.doi.org/10.1080/00455091.1991.10717255.

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The forms and specific situations of the government of men by one another in a given society are multiple; they are superimposed, they cross, impose their own limits, sometimes cancel one another out, sometimes reinforce one another. (Foucault [SP, 224])According to a commonplace in the critical discussion of Foucault's later work, he is supposed to have decided to take up Nietzsche's interpretation of power asWille zur Macht, ‘will to power.’ For instance, Habermas believes he has criticized Foucault when he says, ‘Nietzsche’s authority, from which this [Foucault’s] utterly unsociological con

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4

Järvinen, Margaretha. "Makt eller vanmakt?" Tidskrift för genusvetenskap 17, no. 1 (2022): 47–62. http://dx.doi.org/10.55870/tgv.v17i1.4753.

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In this artide, certain key issues in the Foucault-inspired research on gender, power and sexuality are discussed. One such theme is the relation between Foucault and the established "classics" of gender research. The awareness of gender and sexuality as social constructions is not new, it belongs to the history of feministic research. Another main thente is Foucault's concept of power. What implications does a multiple theory of power like Foucaults have for the understanding of gender related power? Does his relational power-concept lead us to analyses where the "objects" of the wielding of

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5

Kozłowski, Michal. "Foucault czyta Marksa. Marks czyta Foucaulta." Praktyka Teoretyczna 4 (January 1, 2011): 177. http://dx.doi.org/10.14746/prt.2011.4.19.

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6

Koopman, Colin. "Historical Critique or Transcendental Critique in Foucault: Two Kantian Lineages." Foucault Studies, no. 8 (February 1, 2010): 100. http://dx.doi.org/10.22439/fs.v0i8.2934.

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A growing body of interpretive literature concerning the work of Michel Foucault asserts that Foucault’s critical project is best interpreted in light of various strands of philosophical phenomenology. In this article I dispute this interpretation on both textual and philosophical grounds. It is shown that a core theme of ‘the phenomenological Foucault’ having to do with transcendental inquiry cannot be sustained by a careful reading of Foucault’s texts nor by a careful interpretation of Foucault’s philosophical commitments. It is then shown that this debate in Foucault scholarship has wider r

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7

Schärer, Alex. "Theoretisch keine Brüder." PROKLA. Zeitschrift für kritische Sozialwissenschaft 38, no. 151 (2008): 221–36. http://dx.doi.org/10.32387/prokla.v38i151.471.

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Theoretically no Brothers: Marx and Foucault as Antagonists_ In spite of Foucault'sfrequent and positive references to Marx he does not deal with the critique of politicaleconomy. Foucault defines power in demarcation to Marxism and to approaches that theorizepower in relation to economy. This leads to serious flaws in Foucault's analytics of power. If wecompare Foucault's analysis of discipline and law to Marx' we can see that the two theories areincompatible. Attempts to merge Foucault and Marx otten lack methodological considerations.However it may be possible to re-interpret certain of Fou

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8

Jung, Dietrich. "Edward Said, Michel Foucault og det essentialistiske islambillede." Dansk Sociologi 20, no. 3 (2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.

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Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendels

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9

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

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10

Chandler, David. "Forget Foucault, Forget Foucault, Forget Foucault…" International Political Sociology 4, no. 2 (2010): 205–7. http://dx.doi.org/10.1111/j.1749-5687.2010.00100_5.x.

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11

de Wet, Chris L. "“Le devoir des époux”." Religion and Theology 27, no. 1-2 (2020): 114–51. http://dx.doi.org/10.1163/15743012-bja10003.

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Abstract The purpose of this article is to examine and evaluate Michel Foucault’s use of John Chrysostom’s (c. 349–407 CE) views on marriage and sexuality, as it is expounded in Foucault’s fourth volume of Histoire de la sexualité, Les aveux de la chair (2018). The following question is asked: does Foucault have anything new and relevant to say to current scholarship of John Chrysostom, especially in terms of his views about sexuality and marriage? The article brings Foucault’s contribution into dialogue with more or less current scholarship of Chrysostom. The study first examines the sources

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12

Chevallier, Philippe. "Foucault avant Foucault." Archives de Philosophie Tome 85, no. 3 (2022): 151–56. http://dx.doi.org/10.3917/aphi.853.0151.

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13

DUPONT, DANICA, and FRANK PEARCE. "Foucault Contra Foucault:." Theoretical Criminology 5, no. 2 (2001): 123–58. http://dx.doi.org/10.1177/1362480601005002001.

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14

Snoek, Anke. "Agamben’s Foucault: An overview." Foucault Studies, no. 10 (November 1, 2010): 44. http://dx.doi.org/10.22439/fs.v0i10.3123.

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This article gives an overview of the influence of the work of Michel Foucault on the philosophy of Agamben. Discussed are Foucault’s influence on the Homo Sacer cycle, on (the development) of Agamben’s notion of power (and on his closely related notion of freedom and art of life), as well as on Agamben’s philosophy of language and methodology. While most commentaries focus on Agamben’s interpretation of Foucault’s concept of biopower, his work also contains many interesting references to Foucault on freedom and possibilities—and I think that it is here that Foucault’s influence on Agamben is

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15

Schill, Brian James. "The Glanton Gang's Michel Foucault." Cormac McCarthy Journal 20, no. 1 (2022): 23–43. http://dx.doi.org/10.5325/cormmccaj.20.1.0023.

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ABSTRACT Overlaying Michel Foucault's early “archaeological” works—The Order of Things, The Archaeology of Knowledge—with Cormac McCarthy's Blood Meridian reveals remarkable similarities between not only Foucault and the historical and fictional versions of Judge Holden, but McCarthy and Foucault as historiographers of the West's senescence. Building on Michael Lynn Crews's demonstration that McCarthy was reading Foucault during the drafting of his “western,” this article posits that McCarthy was also grappling with Foucault's justification and expansion of the neoliberal economics that was th

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16

Eggers, Nicolai Von, and Mathias Hein Jessen. "Michel Foucault - Redaktionelt forord." Slagmark - Tidsskrift for idéhistorie, no. 66 (March 9, 2018): 7–16. http://dx.doi.org/10.7146/sl.v0i66.104197.

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I dette nummer af SLAGMARK sætter vi fokus på Michel Foucault som idéhistoriker og hans brug af historien. Foucault er i dag en af de mest citerede tænkere på tværs af human- og samfundsvidenskaberne, men han arbejdede selv først og fremmest med (idé)historien, og det var gennem studier heraf, han udviklede de idéer, som i dag er blevet så populære. Dette nummer forsøger således at åbne spørgsmålet om Foucaults historiske tilgang, og hvordan man med Foucault kan arbejde videre med (idé)historien.

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17

Gane, Mike. "The New Foucault Effect." Cultural Politics 14, no. 1 (2018): 109–27. http://dx.doi.org/10.1215/17432197-4312952.

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This review article considers two lecture courses by Michel Foucault (1972–73, 1979–80) and two books relating to the whole series of lectures (1970–84) by Stuart Elden. Foucault’s lecture courses can be divided into three phases, the first focused on the difference between sovereign and disciplinary power; the second on biopower, security, and liberalism; and the third on the government of the self and others. Foucault in 1976–79 altered his earlier frame by introducing the concept of governmentality and security dispositif and identified a missing, fourth type of power-governmentality called

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A. Gergely, András. "Foucault, még Foucault után." Metszetek 9, no. 2 (2020): 148–57. http://dx.doi.org/10.18392/metsz/2020/2/8.

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19

김상범. "Ontological Foucault - Reading Foucault -." PHILOSOPHY·THOUGHT·CULTURE ll, no. 24 (2017): 197–218. http://dx.doi.org/10.33639/ptc.2017..24.008.

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20

Vásquez, Delio. "Illegalist Foucault, Criminal Foucault." Theory & Event 23, no. 4 (2020): 935–72. http://dx.doi.org/10.1353/tae.2020.0057.

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21

Bartusiak, Pavlo. "CLEAVAGE (Foreword to Ukrainian translation Michel Foucault’s interview with Jean-Pierre Elkabbach “Foucault Responds to Sartre”)." Humanitarian vision 7, no. 1 (2021): 67–68. http://dx.doi.org/10.23939/shv2021.01.067.

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Michel Foucault’s interview with Jean-Pierre Elkabbach “Foucault Responds to Sartre” was published in October 1966. The text was translated into Ukrainian for the first time. In this interview, Michel Foucault responded to Jean-Paul Sartre's critical remarks on the book “The Order of Things”, published in April 1966. Here, Foucault diagnosed, in particular, the final end of Sartre’s era.

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22

Hull, Gordon. "Structures and Subjects: Epistemic Injustice Between Foucault and Marx." Journal of Speculative Philosophy 38, no. 3 (2024): 348–58. http://dx.doi.org/10.5325/jspecphil.38.3.0348.

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ABSTRACT Relatively little work brings together Foucault and epistemic injustice. This article works through Miranda Fricker’s attempt to position herself between Marx and Foucault. Foucault repeatedly emphasizes the importance of beginning with “structures” rather than “subjects.” Reading Foucault’s critique of Marxism shows that Fricker’s account comes very close to the standpoint theories it tries to avoid. Foucault’s emphasis on structures explains some of the gaps in Fricker’s account of hermeneutical injustice, especially the need to emphasize the embeddedness of epistemic practices in i

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23

Taylor, Chloë. "Foucault, Feminism, and Sex Crimes." Hypatia 24, no. 4 (2009): 1–25. http://dx.doi.org/10.1111/j.1527-2001.2009.01055.x.

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In 1977 Michel Foucault contemplated the idea of punishing rape only as a crime of violence, while in 1978 he argued that non-coercive sex between adults and minors should be decriminalized entirely. Feminists have consistently criticized these suggestions by Foucault. This paper argues that these feminist responses have failed to sufficiently understand the theoretical motivations behind Foucault's statements on sex-crime legislation reform, and will offer a new feminist appraisal of Foucault's suggestions.

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24

Rudnev, Y. V. "Foucault’s Two Bodies (Questioning Contemporary Foucault Studies)." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 79, no. 4 (2015): 48–68. http://dx.doi.org/10.30570/2078-5089-2015-79-4-5-48-68.

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Maynard, Steven. "‘The Party with God’: Michel Foucault, the Gay Left and the Work of Theory." Cultural History 5, no. 2 (2016): 122–52. http://dx.doi.org/10.3366/cult.2016.0122.

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Revisiting Foucault's month-long stay in Toronto in June 1982, this article explores the reception and appropriation of the first volume of The History of Sexuality by activist-intellectuals associated with the Toronto-based publication, The Body Politic, and some of their fellow travelers. Reading Foucault's introductory volume through the intersecting frameworks of social constructionism, historical materialism, and socialist feminism, gay-left activists forged a distinctive relationship between sexual theory and political practice. If Foucault had a significant impact on activists in the ci

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26

Huffer, Lynne. "Order and Archive: A Foucault Abecedary." boundary 2 51, no. 4 (2024): 65–97. http://dx.doi.org/10.1215/01903659-11394138.

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Abstract This essay reviews the first and last volumes of Stuart Elden's four-volume intellectual biography of Michel Foucault, The Early Foucault (2021) and Foucault's Last Decade (2016). It borrows from Roland Barthes an abecedarian method to experiment with the play between order and archive that subtends Elden's Foucault series. Like Foucault, Elden deploys an explicitly archival method for thinking philosophically. That method brings both historiographical and conceptual clarity to our understanding of Foucault within the chronological frame of his life. As a poetic order, the acrostic ex

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27

Kebung, Konrad. "Foucault dan Teologi." MELINTAS 36, no. 3 (2020): 276–90. http://dx.doi.org/10.26593/mel.v36i3.5384.

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This article presents the relation between Michel Foucault’s philosophical thoughts and theology. So far one might hardly hear about the discussion of the impact of Foucault’s thought on theology and all disciplines related to it, such as religion, exegesis, spirituality, and the like. Recently many poststructuralists and postmodern thinkers have been interested in this issue. In fact, Foucault’s thoughts and analyses are considered very useful for the development of theology and the concepts of religious experience. Through his analyses of history and culture, Foucault prepares raw materials

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Lindner, Urs. "Alles Macht, oder was?" PROKLA. Zeitschrift für kritische Sozialwissenschaft 36, no. 145 (2006): 583–609. http://dx.doi.org/10.32387/prokla.v36i145.539.

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Challenging the current poststructuralist interpretations of Foucault’s analytic of power, the article explores the materialist borrowings Foucault has taken from Althusser. Conflating domination and politics into a single term, the Foucauldian concept of power appears to be equivocal. Starting from this, it is shown how the Althusserian distinction between ideology and violence haunts the concept of discipline, how the critique of the juridical model of power leads Foucault to a positivistic command model of law, and how Foucault eschews to elaborate the collective character of political acti

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Manolache, Viorella. "Ultimul Foucault." Eon 5, no. 2 (2024): 111–19. http://dx.doi.org/10.56177/eon.5.2.2024.art.5.

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The present article proposes to highlight the valences of the last Foucault, engaging him with a punctual and punctuated approach found in/through an accumulation of immediate arguments – from the last interview, to the last Foucault, as equivalent to the last man (Fukuyama) or to the reading (by overlapping) of the last Foucault and the last words of Socrates (from Foucault's lecture, February 15, 1984). The last [Foucault] is endowed – here – by/with a plus meaning: last approaches the act of being the last, but it also retains what remained decisive and definitive, launching, as a creative-

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Erlenbusch-Anderson, Verena. "Philosophical Practice Following Foucault." Foucault Studies, no. 25 (October 22, 2018): 55. http://dx.doi.org/10.22439/fs.v25i2.5574.

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This paper develops a heuristic of different modes of philosophical engagement with Michel Foucault’s work with the aim to aid self-reflection about contemporary uses of Foucault. Drawing on debates in the history of philosophy, I describe contextualism, appropriationism, and methodologism as three strands of Foucault scholarship. I then examine queer and feminist philosophical engagements with Foucault to explicate and illustrate the aims and strengths of each strand. I conclude by spelling out the larger implications for different uses of Foucault for philosophical practice and make the case

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Bühl, Achim. "Die Habermas-Foucault-Debatte neu gelesen." PROKLA. Zeitschrift für kritische Sozialwissenschaft 33, no. 130 (2003): 159–82. http://dx.doi.org/10.32387/prokla.v33i130.682.

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The work of Foucault is reconstructed referring to the discussion between Habermas and Foucault. The controversy doesn't found on a misunderstanding - as Bourdieu assumes - but on a fundamental opposition between the type of a universal intellectual and the intellectual as a destroyer of the normative principle of universal rationalism and of common truth, The quality of Foucault as a theorist of modernity is based upon his reply to the question for the inherent potential of barbarism in modern society. With the category of bio-power Foucault gives us efficient answers to sociological problems

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Penfield, Christopher. "Deleuze and Foucault's Virtual Ontology of the Event." Deleuze and Guattari Studies 18, no. 4 (2024): 517–41. http://dx.doi.org/10.3366/dlgs.2024.0571.

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Deleuze's monograph on Foucault is often construed as a ‘metaphysical fiction’ (Frédéric Gros), which would attribute to Foucault a metaphysics of Deleuze's own issue. Notably, Paul Patton has argued that Deleuze thereby deeply mischaracterises Foucault's concepts of actuality, history, power and philosophy itself. Against this view, I argue that Deleuze's interpretation in Foucault clarifies the virtual force ontology that the two thinkers effectively developed in common. This ontological framework not only resolves Patton's specific objections; it also outlines a philosophy of the event demo

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Penfield, Christopher. "Foucault’s Virtual Force Ontology." Journal of Speculative Philosophy 37, no. 3 (2023): 447–57. http://dx.doi.org/10.5325/jspecphil.37.3.0447.

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ABSTRACT Gilles Deleuze’s monograph on Michel Foucault has often been construed as a “metaphysical fiction,” to use Frédéric Gros’s sympathetic phrase. This article takes a different approach, arguing that Foucault’s microphysics of power and Deleuze’s metaphysics of the virtual in fact share a common ontology of forces. In addition to enriching understanding of the two thinkers’ philosophical relation, the article argues that this virtual force ontology clarifies the continuity between Foucault’s earlier and later formulations of power, from microphysics to governmentality. Reading Foucault i

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Kebung, Konrad. "MICHEL FOUCAULT: KUASA VERSUS RASIONALITAS MODERNIS (REVALUASI DIRI SECARA KONTINU)." Jurnal Ledalero 16, no. 1 (2017): 55. http://dx.doi.org/10.31385/jl.v16i1.51.55-73.

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This paper presents Michel Foucault’s thoughts on historical events in the past as they impact on the constitution of the self in the present. Thus, Foucault is known as an historian of the present. An expert in the history of the system of thought, he analyses how people thought and behaved throughout the history of philosophy from the Rennaisance to the classical period (17 th-18 in Foucault’s classification) and onto the 20thth century. As a postmodernist (and post-structuralist) thinker, he critiques modern rationality based mainly on the ego, subj

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Bernini, Lorenzo. "Ambivalenze. Foucault con Freud." Rivista Italiana di Filosofia Politica 1 (December 3, 2021): 231–48. http://dx.doi.org/10.36253/rifp-1469.

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For Foucault, Freud – as Nietzsche and Marx – is not an author to put under exegesis, but a generator of discursivity that opened new possibilities for thinking. This article attributes the same role to Foucault. By reconstructing Foucault’s understanding of the father of psychoanalysis, it contributes to the history of political philosophy and at the same time to the political philosophy of the present.

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Elden, Stuart. "Foucault, Dynastics and Power Relations: Between Archaeology and Genealogy." Philosophy, Politics and Critique 2, no. 1 (2025): 40–57. https://doi.org/10.3366/ppc.2025.0064.

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Michel Foucault's historical approach is usually understood as moving from archaeology to genealogy, the former describing his work of the 1960s and the latter the 1970s. From the mid-1970s Foucault certainly describes his work as genealogy, and he explicitly relates this to Nietzsche's project, which he had critically explored in lectures and the famous ‘Nietzsche, Genealogy, History’ essay published in 1971. But in lectures and one interview from the early 1970s, Foucault uses another term to describe the complementary approach to archaeology, which is that of dynastics, a mode of analysis h

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Almas, Afiq Fikri. "Sosiologi Pendidikan Michel Foucault: Kritik dan Dialog antara Ideologis dengan Praksis Pendidikan." Nusantara: Jurnal Pendidikan Indonesia 4, no. 2 (2024): 383–94. https://doi.org/10.14421/njpi.2024.v4i2-4.

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Purpose – This research aims to discuss Michel Foucault's sociology concept of education theory and criticize the dialogue between ideology and educational practice based on several of Foucault's works. This is because Foucault rejects the concept of power that is negative. And he proposed the concept of power-knowledge which underlines that there is no power without knowledge, and vice versa. Foucault also observed the shift from monarchical power to disciplinary power in modern society, which is reflected in educational practices and needs to be addressed.Method – The research methodology ap

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Feldman, Alex J. "Power, labour power and productive force in Foucault’s reading of Capital." Philosophy & Social Criticism 45, no. 3 (2018): 307–33. http://dx.doi.org/10.1177/0191453718798416.

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This article uses Foucault’s lecture courses to illuminate his reading of Marx’s Capital in Discipline and Punish. Foucault finds in Marx’s account of cooperation a precedent for his own approach to power. In turn, Foucault helps us rethink the concepts of productive force and labour power in Marx. Foucault is shown to be particularly interested in one of Marx’s major themes in Capital, parts III–IV: the subsumption of labour under capital. In Discipline and Punish and The Punitive Society, Foucault offers a genealogy of the forms of labour power ( Arbeitskraft) and productive force ( Produkti

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Alziq Aljimzawi, Nahla. "Nietzschean Roots in Foucault's Philosophy." Dirasat: Human and Social Sciences 49, no. 6 (2022): 183–93. http://dx.doi.org/10.35516/hum.v49i6:.3999.

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This research discusses the Nietzschean roots of the philosophy of Michel Foucault, as - that is, Foucault - one of the most prominent pioneers of postmodern philosophy whose roots were laid by Friedrich Nietzsche. The research monitors the intersections between the philosophies of both Nietzsche and Foucault in an attempt to answer the basic research question about the Nietzschean roots in Foucault's philosophy, that is, what is the impact of Nietzsche on the formation of Foucault's philosophy? Through the following topics: (Between authority and power, knowledge and truth, striking the princ

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40

Mori, Luca. "At the Core of Life. The Medicalization of Society in Michel Foucault." SALUTE E SOCIETÀ, no. 2 (July 2009): 78–97. http://dx.doi.org/10.3280/ses2009-en2007.

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- In this article I try to describe Foucault's conception of the medicalization process. After briefly outline the conception of power proposed by Foucault, I show the central role played by the biomedical devices. The main thesis of this interpretation are two. Firstly, I try to point out how medicine and the biological disciplines form a kind of knowledge which is essential to the birth of the modern State. Secondly, I consider how Foucault definition of biopolitics is the result of an overlap between political power and the specific regimes of truth entailed in biomedical sciences.Keywords:

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Mori, Luca. "Al centro della vita. La medicalizzazione della societÀ secondo Michel Foucault." SALUTE E SOCIETÀ, no. 2 (July 2009): 86–106. http://dx.doi.org/10.3280/ses2009-002007.

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- In this article I try to describe Foucault's conception of the medicalization process. After briefly outline the conception of power proposed by Foucault, I show the central role played by the biomedical devices. The main thesis of this interpretation are two. Firstly, I try to point out how medicine and the biological disciplines form a kind of knowledge which is essential to the birth of the modern State. Secondly, I consider how Foucault definition of biopolitics is the result of an overlap between political power and the specific regimes of truth entailed in biomedical sciences.Keywords:

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Planinc, Emma. "Madness and Political Philosophy: Beiner on Foucault." Review of Politics 78, no. 2 (2016): 303–5. http://dx.doi.org/10.1017/s0034670516000103.

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Beiner's discussion of Foucault is grounded in the effort to “deconstruct” Foucault's mask “as a mere historian” (152). Beiner unpacks Foucault's Panopticon of post-Enlightenment society which, in a dynamic of power/knowledge, crafts the soul in a “regime of surveillance and discipline” that “maintains the disciplined individual in his subjection” (155, 158). Beiner forcefully contends that behind Foucault's language in Discipline and Punish there must be some account of the human being that would prefer to be outside of this seemingly dystopic society—one that is entitled “not to be subject t

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Elden, Stuart. "Foucault and Dumézil on Antiquity." Journal of the History of Ideas 85, no. 3 (2024): 571–600. http://dx.doi.org/10.1353/jhi.2024.a933859.

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Abstract: The biographical links between Michel Foucault and the comparative mythologist and philologist Georges Dumézil have received more attention than their intellectual connections. This article contributes by surveying Foucault’s engagements, from a 1957 radio lecture to his late lectures at the Collège de France. Particular focus is on lectures on structuralism and history in 1970, some references between 1970 and 1981, and the use of Dumézil’s work in each of Foucault’s two final courses at the Collège de France. In each, Foucault takes up Dumézil’s analyses of mythology in developing

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Westfall, Joseph. "Foucault, Nietzsche, and the promise–threat of philology." Philosophy & Social Criticism 44, no. 1 (2017): 24–40. http://dx.doi.org/10.1177/0191453717723958.

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In this paper, I examine Foucault’s reading of Nietzsche—and Nietzsche’s influence on Foucault—in light of Foucault’s frequent treatment of Nietzsche as a certain kind of philologist. Running contrary to most contemporary readings of Nietzsche, which depict him as abandoning philology for philosophy relatively early on, I argue that Foucault understands Nietzsche’s distinctive philosophical style as indicative of a persistently philological approach to traditionally philosophical questions—and that this is a productive and valuable reading of Nietzsche, as well as a model for how we might star

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Urszula, Zbrzeźniak. "Foucault i tradycja patrystyczna." "Karto-Teka Gdańska" 2(5)/2019 (December 31, 2019): 23–34. https://doi.org/10.5281/zenodo.5528593.

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<strong>Foucault and the Patristic Tradition</strong> The paper addresses the problem of the history of early Christian thought in Michel Foucault’s oeuvre. It aims at disclosing central place of Foucault’s writings on the patristic tradition in his project of the genealogy of modernity. In his reading of Christianity, both of relations which an individual establishes with himself and with truth, fundamentally transforms. Ultimately, Christianity, and particularly Christian monasticism,turns to be a condition of possibility for a type of power known as the disciplinary power. Artyk

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Bielskis, Andrius. "GALIA, ISTORIJA IR GENEALOGIJA: FRIEDRICHAS NIETZSCHE IR MICHELIS FOUCAULT." Problemos 75 (January 1, 2009): 73–84. http://dx.doi.org/10.15388/problemos.2009.0.1974.

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Straipsnyje aptariamos Friedricho Nietzsche’s ir Michelio Foucault genealogijos sampratos. Teigiama, kad genealogija gilinasi į istoriją ne dėl įvykių, mūšių ir karų aprašymo, bet dėl diskursyvių režimų ir praktikų, kurios formuoja mūsų tapatybę. Glaudus pažinimo/tiesos bei galios saitas yra esminis tiek Nietzsche’s, tiek Foucault genealogijai. Foucault dispositive (suprantamumo režimas) yra viena iš esminių sąvokų tiek istoriškumo sampratai, tiek studijuojant pačią istoriją. Nyčiška valios galiai idėja transformuojama į pažinimo tipais grindžiamą ir besiremiančią galios santykių strategijų id

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Spierenburg, Pieter. "Punishment, Power, and History." Social Science History 28, no. 4 (2004): 607–36. http://dx.doi.org/10.1017/s0145553200012864.

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This article reevaluates the work of Michel Foucault and Norbert Elias, in so far as it relates to criminal justice history. After an examination of the content of Foucault’s Surveiller et punir (1975), it discusses Foucault’s receptions among criminal justice historians. Some of the latter appear to have attributed views to the French philosopher that are not backed up by his 1975 study. Notably the “revisionist” historians of prisons have done so. As a preliminary conclusion, it is posited that Foucault and Elias have more in common than some scholars, including the author in earlier publica

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Maher, Henry. "Foucault against the Foucauldians? On the problem of the neoliberal state." Thesis Eleven 168, no. 1 (2021): 72–87. http://dx.doi.org/10.1177/07255136211053377.

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The survival of neoliberal forms of governance after their apparent repudiation during the Global Financial Crisis is a problem that continues to generate significant scholarly controversy. One of the most influential accounts of the survival of neoliberalism in the crisis draws on Michel Foucault’s The Birth of Biopolitics to claim that states intervening to support financial markets during the crisis was simply the neoliberal system working as expected. Returning to Foucault’s original text, I argue this account constitutes a systematic misreading because it treats Foucault as having develop

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Kadhim Shimal, Kamal, and Mohsen Hanif. "FOUCAULDIAN INFLUENCE ON THE LITERARY MOVEMENTS IN THE TWENTIETH CENTURY." Humanities & Social Sciences Reviews 7, no. 6 (2019): 509–14. http://dx.doi.org/10.18510/hssr.2019.7680.

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Purpose: This research paper is an attempt to investigate Foucault's concepts of power relations and knowledge and their impact on modern society. The study will explain Foucault's influence on the Historical movement and Cultural materialism. By Focusing on Foucauldian reading of Power and knowledge, Historical movement and Cultural materialism were able to conceive the historical events and their role to generate a mature society. Methodology: Power relations and knowledge are prevalent concepts of Foucault vastly argued today. These two concepts have been examined by many critics from

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Nascimento, David Inácio. "A Relação entre a Filosofia Foucaultiana e o Jornalismo." EDUCAÇÃO E FILOSOFIA 36, no. 76 (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, con

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