By Michel Foucault
Few philosophers have had as robust a power at the 20th century as Michel Foucault. His paintings has affected the instructing of any variety of disciplines and is still, 20 years after his dying, seriously vital. This newly to be had version is drawn from the total selection of all of Foucault’s classes, articles, and interviews, and brings his most crucial paintings to a brand new new release of readers. Aesthetics, approach and Epistemology (edited by way of James D. Faubion) surveys Foucault’s diversified yet sustained handle of the old kinds and interaction of ardour, event, and truth.
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Additional resources for Aesthetics, Method, and Epistemology
The gods were with us; they removed the temptation of submitting HOlderlin and his madness to a stricter form of that discourse which so many psychologists (Karl Jaspers first and foremost)6 perpetually and pointlessly repeat: this approach, pursued to the very heart of madness, is based on the assumption that the meaning of a work, its themes and specific domain, can be traced to a series of events whose details are known to us. The question posed by this nonconceptual eclecticism, as it derives from "clinical" psychology, is whether a chain of significations can be formed to link, without discontinuity or rupture, an individual life to a life's work, events to words, and the mute forms of madness to the most essential aspects of a poem.
See I, Pierre Riviere, Having Slaughtered My Mother, My Sister, and My Brother: A Case qf I'arricide in the Nineteenth Century, ed. Michel Foucault, trans. Frank Jellinek (Lincoln: University of Nebraska Press, 1982); and "On Governmentality," trans. Rossi Braidotti, Ideology and Consciousness 6 (Autumn 1979), pp. 5-21. 7C, I·'oucault, Discipline and Punish, pp. 226-27. 71i See Max Weber, Author's Introduction , in The Protestant Ethic and the Spirit qf Capitalism, trans. 13-31. 77 "The Will to Know" is also the subtitle of the first volume of The History qf Sexuality.
In their discussion, neither Deleuze nor Foucault is espousing a position similar to that of James Dewey, William James, or any of their neopragmatist successors. Instead, each is rejecting the possibility ofa single, a universally applicable, theory of revolutionary praxis. Introduction liM lill Foucault, Archaeology qf Knowledge, p. XLIII 120. For Foucault these two forces are in no sense identical. ed to me - the thesis that 'Knowl- "dge is power' or 'Power is knowledge,' I begin to laugh, since studying their relation is predscly my problem.