The ArgumentIn the minds of many, the Bourbakist trend in mathematics was characterized by pursuit of rigor to the detriment of concern for applications or didactic concessions to the nonmathematician, which would seem to render the concept of a Bourbakist incursion into a field of applied mathematices an oxymoron. We argue that such a conjuncture did in fact happen in postwar mathematical economics, and describe the career of Gérard Debreu to illustrate how it happened. Using the work of Leo Corry (...) on the fate of the Bourbakist program in mathematics, we demonstrate that many of the same problems of the search for a formalstructurewith which to ground mathematical practice also happened in the case of Debreu. We view this case study as an alternative exemplar to conventional discussions concerning the “unreasonable effectiveness” of mathematics in science. (shrink)

The debate that contrasts Marxism and the work of Michel Foucault often overlooks that both projects share a political and ethical commitment. Both have moreover engaged that commitment by challenging what Marx called ‘traditional ideas’, viewing them as historically compilcit with the exercise of power. This ‘radical rupture’ with traditional ideas has been the hallmark of the critical theory project since The Communist Manifesto. By challenging traditional notions of power and language, however, Michel Foucault went further than the Marxist tradition (...) in carrying out the critical theory project. Foucault's alternative ideas of discourse/practice and of power as ‘positive’ are moreover intricately linked in a way that has not been sufficiently appreciated. This is evident in a genealogy of Foucault's early work, where neither notion is able to take hold in the absence of the other. It only after The Archaeology of Knowledge, where Foucault rethought the relationship of language to reality, that he was able to formulate the notion of power as positive in works to come. This link should cause us to rethink our relationship to Foucault's work, of it to Marxism, and of the critical theory project to the power. (shrink)

Beatrice Han has argued that the theories of subjection (determinism: structure) and subjectivation (freedom: agency) are the “the blind spot[s] of Foucault's work.” Furthermore, she continues, as historical and transcendental theories, respectively, Foucault left them in a state of irresolvable conflict. In the Scientific Temptation I have shown that, as a practicing researcher, Foucault encourages us to situate the theories of the subject in the context of his un-thematized search for a metaphysics of realism, the purpose of which was to (...) ground his complementary reach for a possibility of naturalism. In Returning to Kant I now argue that it is this fundamental feature of “Foucault's Foucault” that drives his returns to Kant, the purpose of which was to resolve the conflicting theories of the subject and thereby solve his Giddensian problem of structure and creativity. Locating the returns and their purpose in the context of my own arguments for the recovery of human agency, I argue that Foucault's attempts to solve his Giddensian problem led to two unfortunate solutions. In the first return, his resort to Baudelaire's aesthetic subject is a regression to a pre-noumenal conception of the Kantian subject. With the second return, the reinstatement of the Kantian subject as causally empowered, minus the noumenalism, is nothing more than a reclamation of Kant's conception. I argue that only a reconstruction of Foucault's scientific realism permits us to understand that he could have moved beyond mere reclamation to the actual recovery of human agency. (shrink)

The ArgumentThis paper focuses on several Italian Jewish philosophers in the second half of the sixteenth century and the first third of the seventeenth century. It argues that their writings share a certain theology of nature. Because of it, the interest of Jews in the study of nature was not a proto-scientific but a hermeneutical activity based on the essential correspondence between God, Torah, and Israel. While the theology of nature analyzed in the paper did not prevent Jews from being (...) informed about and selectively endorsing the first phase of the scientific revolution, it did render the Jews marginal to it. So long as Jewish thinkers adhered to this theology of nature, Jews could not adopt the scientific mentality that presupposed a qualitative distinction between the Book of Nature and the Book of Scripture. (shrink)

Este artigo aborda o tratamento que Canguilhem e Foucault oferecem da medicina. Passando pelas distintas análises da clínica, da medicina em sua história e de seu aspecto social e político, observaremos desdobramentos irredutíveis em torno de uma problemática compartilhada.

This article suggests a new approach to understanding the self-formation of subjectivity in the work of Michel Foucault that emphasizes the influence of his mentor, the philosopher and historian of science Georges Canguilhem. I argue that Foucault adapts Canguilhem’s biological–epistemological notion of ‘error’ in order to achieve two things: to provide a notion of subjective self-formation compatible with the claims of his ‘archaeology of knowledge’ and ‘genealogy of power’, and to provide an alternative to the phenomenological theory of the subject. (...) The notion of ‘error’ accomplishes these goals because it posits that experience is the result of knowledge, not vice versa. To illustrate the notion of ‘erroneous’ subjectivity, I turn to two volumes edited by Foucault: I, Pierre Rivière, having slaughtered my mother, my sister and my brother… and Herculine Barbin; Being the Recently Discovered Memoirs of a Nineteenth- Century French Hermaphrodite. Both juxtapose ‘subjective’ accounts of ‘abnormal’ individuals with ‘objective’ documents written by judges, psychiatrists and medical professionals in order to show how ‘erroneous subjectivities’ may transgress epistemological limits and form new concepts. (shrink)

Enciclopédia não está entre os termos mais conhecidos de Michel Foucault. Todavia, ao olhar com atenção para algumas ocorrências desse termo ao longo de sua carreira, com uma especial ênfase aos anos de 1960 e 1970, algo se revela ao leitor atento. O intuito desse texto é discernir esse termo no vocabulário foucaultiano, mostrando sua dupla face. Se por um lado, Foucault se refere tecnicamente à Enciclopédia editada por Denis Diderot e Jean D’Alembert; por outro, ele recorre ao termo sugerindo (...) outra prática que não simplesmente elabora um memorial de nossos saberes, mas ultrapassa essa fronteira na direção do que ele chamará de heterotópico. No primeiro momento, o caráter crítico da abordagem levará a considerações sobre os limites do projeto enciclopédico, e as consequências práticas das políticas de memória e esquecimento que ele implica. Num segundo momento, a partir de fontes importantes como Nietzsche, Freud e Marx, compreenderemos as possibilidades de uma nova dobra na história das técnicas de interpretar, em busca de uma ressignificação foucaultiana das enciclopédias. (shrink)

The ArgumentThe history of psychology, like other human science subjects, should attend to the meaning of words understood as relationships of reference and value within discourse. It should seek to identify and defend a history centered on representations of knowledge. The history of the word “inhibition” in nineteenth-century Europe illustrates the potential of such an approach. This word was significant in mediating between physiological and psychological knowledge and between technical and everyday understanding. Further, this word indicated the presence of a (...) common discourse structuring ways of thought about order, whether in technology, moral activity, or experimental psycho-physiology. Writing history as the history of discourse suggests several difficulties; these are considered briefly. Nevertheless attention to language and meaning makes it possible to integrate the history of psychology with intellectual history and thereby to broaden its potential audience. (shrink)

The present paper motivates one possible answer to Kant’s question, “What remains of the Enlightenment?” by reinterpreting the relation between Foucault and critical tradition from Kant to the Frankfurt School. The Enlightenment has left us with “normative superstition,” or a healthy form of skepticism about the justification of modern institutions and ideals. Along these lines, I adopt an interpretation of Foucault that diverges from the standard view. I argue that he shares with his detractors a common heritage of this “critical (...) attitude,” placing him squarely in line with Kant, Hegel, and critical theory generally. If it is possible to view this critical attitude as an expression of Enlightenment-oriented views, then there are reasons to believe that his so-called “postmodernism” is nothing more than hyper-modernism. The lines of this last argument have been made elsewhere, notably in Robert Pippin’s important work, but there is a need to situate Foucault in the unfolding narrative of modernity, rather than label him a hostile opponent to it. In my view, the “Foucault addiction” now so popular is consistent with the critical tradition and the aim of this paper is to develop this claim. (shrink)

This paper explicates Foucault's conception of experience and defends it as an important theoretical resource for feminist theory. It analyzes Linda Alcoff's devastating critique of Foucault's account of sexuality and her reasons for advocating phenomenology as a more viable alternative. I agree with her that a philosophically sophisticated understanding of experience must remain central for feminist theory, but I demonstrate that her critique of Foucault is based on a mistaken view of his philosophical position as well as on a problematic (...) understanding of phenomenology. (shrink)

The paper explicates a politicized conception of reality with the help of Michel Foucault’s critical project. I contend that Foucault’s genealogies of power problematize the relationship between ontology and politics. His idea of productive power incorporates a radical, ontological claim about the nature of reality: Reality as we know it is the result of social practices and struggles over truth and objectivity. Rather than translating the true ontology into the right politics, he reverses the argument. The radicality of his method (...) lies in showing how the ontological order of things is in itself the outcome of a political struggle: Ontology is politics that has forgotten itself. I argue that Foucault’s thought accomplishes the politicization of ontology with two key theoretical moves. The first is the contestation and provocation of all given and necessary ontological foundations. He affirms the ontological view that there is a discontinuity between reality and all ontological schemas that order it, and a subsequent indeterminacy of reason in establishing ultimate truths or foundations. After this initial step whereby ontology is denaturalized—made arbitrary or at least historically contingent—the way is open for explanations that treat the alternative and competing ontological frameworks as resulting from historical, linguistic and social practices of power. The second key move is thus the exposure of power relations and their constitutive role in our conception of reality. I conclude by considering the implications of Foucault’s politicization of ontology for our understanding of politics. (shrink)

In recent educational reforms in New Zealand, a central assumption has been the existence of a free and autonomous chooser acting as a consumer of education. The present paper examines and critiques this notion of autonomy, as developed within liberal theory. Both Foucault and Lyotard provide materials for this critique of such a self, a self independent of the laws and principles of a community.

Ian Hacking has defined himself as a philosopher in the analytic tradition. However, he has also recognized the profound influence that Michel Foucault had on much of his work. In this article I analyse the specific imprint of certain works by Foucault—in particular Les mots et les choses—in two of Hacking’s early works: Why Does Language Matter to Philosophy? and The Emergence of Probability. I propose that these texts not only share a debt of Foucauldian thought, but also are part (...) of what I believe is Hacking’s central project: the analysis of the historical and situated conditions of possibility for the emergence of concepts and of objects, inspired also by the French philosopher’s thought. (shrink)

The literature in economic methodology has witnessed an increase in the number of studies which, drawing upon the postmodern turn in social sciences, pay serious attention to the non-epistemological-discursive elements of economic theorizing. This recent work on the "economic discourse" has thus added a new dimension to economic methodology by analyzing various discursive aspects of the construction of scientific meanings in economics. Taking a similar stance, this paper explores Michel Foucault's archaeological analysis of scientific discourses. It aims to show that (...) his archaeological reading of the history of economic thought provides an articulate non-epistemological framework for the analysis of the discursive elements in the history of economics and contemporary economic theorizing. (shrink)

This collection maintains a dialogue between the analytic and continental traditions, while aspiring to situate itself beyond the analytic-continental divide. It divides into four parts, Methodologies, Truth and Meaning, Metaphysics and Ontology, and Values, Personhood and Agency, though there is considerable overlap among the categories. History and temporality are recurrent themes, but there is a lot of metaphysics generally, with some philosophy of language, philosophy of social science, ethics, political philosophy and epistemology. Less prominent is a pragmatic, deflationary attitude, and (...) at a number of points I argue for the virtues of such an approach. (shrink)

This paper outlines a realist approach to the social ontology of discourse. It seeks to synthesise some elements of the approach to discourse found in the early work of Michel Foucault with a critical realist understanding of the causal power of social structures. It will argue that discursive structures can be causally significant when they are normatively endorsed and enforced by specific groups of people; that it is not discourse as such but these groups—discursive circles—that are causally effective; and that (...) such an account allows us to reconcile the role of discourse with that of the subject. (shrink)

In the article, we elaborate an interdisciplinary methodological framework that enables us to study and prepare the grounds for the development of organizational practices through discourse perspectives. The framework differs from mainstream monological and complexity reducing tendencies within organizational studies in that it argues for an approach that takes in historical, broad, and situational power relations and discourses into consideration when we engage in ethical organizational development. We place the framework within organizational discourse studies (ODS) and discuss how the intersection (...) of Bakhtinian and Foucauldian ideas and concepts, as well as their diverse analytical strategies and focuses, contributes to the field. The combination entails taking a dissensus approach to organizational discursive phenomena that we view as dynamic features that are historically and locally (re)created through battles of unifying (centripetal) and diversifying (centrifugal) force relations. Following similar ideas of Deleuze and Bakhtin, we argue that dialogue and every (organizational) situation is seen as a plurivocal, open-ended, and unique time-space in which subjects have agency to change and transform the power relations and lines of subjectification that they are embedded in. We arrive at a methodological framework that bridges the gulf that often exists between discourse perspectives that tend to either focus on situated or more abstract and historical discursive dimensions. Furthermore, the frame involves an ethics of dispositif and dialogue that insists that organizational discourse scholars engage in organizational discourse activism furthering local change processes. (shrink)

Thesis (Ph. D.)--University of Hawaii at Manoa, 1991.

This thesis seeks to understand the nature of and relation between science and philosophy articulated in the early work of the French philosopher Gilles Deleuze. It seeks to challenge the view that Deleuze’s metaphysical and metaphilosophical position is in important part an attempt to respond to twentieth century developments in the natural sciences, claiming that this is not a plausible interpretation of Deleuze’s early thought. The central problem identified with such readings is that they provide an insufficient explanation of the (...) nature of philosophy’s contribution to the encounter between philosophy and science that they discern in Deleuze’s work. The philosophical, as opposed to scientific, dimension of the position attributed to Deleuze remains obscure. In chapter 1, it is demonstrated that this question of philosophy’s contribution to intellectual life and of how to differentiate philosophy from the sciences is a live one in Deleuze’s early thought. An alternative, less anachronistic interpretation of the parameters of Deleuze’s early project is offered. The remaining chapters of the thesis examine the early Deleuze’s understanding of the divergence between philosophy and science. Chapter 2 gives an account of Deleuze’s metaphilosophy, alongside a reconstruction of his largely implicit early understanding of science. The divergent intellectual processes and motivating concerns that account for Deleuze’s understanding of the differentiation of science and philosophy are thus clarified. In chapter 3, Deleuze’s use of mathematical and physical concepts is examined. It is argued that these concepts are used metaphorically. In chapter 4, the association between modern science and the Deleuzian concept of immanence that has been proposed by some Deleuze scholars is examined and ultimately challenged. The thesis concludes with some reflections on the significance of Deleuze’s early work for contemporary debates concerning the future of continental philosophy and the nature of philosophy more generally. (shrink)

Martin Heidegger was not only one of the greatest philosophers of the twentieth century but also a supporter of and a contributor to one of the most discriminatory ideologies of the recent past. Thus, "the Heidegger's case" gives us philosophers an opportunity to work on discrimination from a philosophical perspective. My aim in this essay is to question the relationship between freedom and discrimination via Heidegger's philosophy. I will show that what bridges the gap between Heidegger's philosophy and a discriminatory (...) ideology such as the National Socialist ideology is Heidegger's conceptualization of freedom with the aid of a monolithic understanding of history--one that refuses to acknowledge the plurality and heterogeneity in the socio-historical existence of human beings. Accordingly, I will claim that the Heideggerian freedom depends on the social, if not literal, murder of the marginalized segments of a given society. However, I will refuse to conclude that Heidegger's philosophy is a Nazi philosophy and that it should never be appropriated as long as we want to purify our thoughts from discriminatory ideas. Rather, I will re-appropriate Heidegger, against Heidegger, to read and interpret Michel Foucault's and Judith Butler's philosophies. My aim here is to construct a social ontology that may justify anti-discriminatory policies. More specifically, through my Heideggerian readings of Foucault and Butler, I will argue that one's freedom is dependent on the cultural resuscitation of socially, and sometimes literally, murdered racial, sexual, ethnic, religious, and sectarian/confessional minorities. (shrink)

This thesis draws on poststructuralism/postmodernism to present a feminist investigation into the human body, its modes of (self)identification, and its insertion into systems of bioethics. I argue that, contrary to conventional paradigms, the boundaries not only of the subject, but of the body too, cannot be secured. In exploring and contesting the closure and disembodiment of the ethical subject, I propose instead an incalculable, but nonetheless fully embodied, diversity of provisional subject positions. My aim is to valorise women and situate (...) them within a reconceived ethics which takes account of the embodied feminine. My project entails an analysis and deconstruction of the binaries of those dominant strands of postEnlightenment thought that shape epistemology, ontology, and ethics, which in turn set the parameters of modern bioethics. More importantly, it goes on to reclaim a radical sexual difference beyond the binary, in which the female is no longer the other of the male. My enquiry, then, is strongly influenced by the discursive approach offered by both Foucault and Derrida in differential ways, but I counter their indifference to feminist concerns by qualifying their insights in the light of strategies developed by Irigaray and Spivak, among others. The main method of investigation has been through library research of primary and secondary sources in mainstream and feminist philosophy, and in bioethics. In addition, archival work in both textual and iconographic collections was carried out at the Wellcome Institute for the History of Medicine. The contribution made by this thesis is to go beyond modernist feminisms - which would simply revise and add women into existing paradigms - to radically displace and overflow the mechanisms by which women are devalued. And in developing a postmodern critique around some issues in bioethics, I have suggested a new ethics of the body which precedes the operation of moral codes. (shrink)

One of the main influences on Judith Butler‘s thinking has been the work of Michel Foucault. Although this relationship is often commented on, it is rarely discussed in any detail. My thesis makes a contribution in this area. It presents an analysis of Foucault‘s work with the aim of countering Butler‘s representation of his thinking. In the first part of the thesis, I show how Butler initially interprets Foucault‘s project through Nietzschean genealogy, psychoanalysis and Derridean discourse, and how she later (...) develops this interpretation in line with the progress of her own project. In the main part of the thesis, I present an analysis of Foucault‘s thinking in the period from The Archaeology of Knowledge (1969) to The History of Sexuality volume 1 (1976). This analysis focuses on the aspect of his work which has most influenced Butler‘s thinking: namely the notion of a relationship between knowledge, discourse and power. The other issues in his work which Butler addresses—genealogy, the subject, the body, abnormality, and sexuality—are discussed within this framework. I show how, in the early 1970s, Foucault develops the notion of power-knowledge, and sets out a relationship between power-knowledge and discourse which is overlooked by Butler. I argue that Butler interprets Foucaultian power through the notions of repression and social norms, and ignores the concepts of technology and strategy which form a key part of Foucault‘s thinking. I show how, from The Archaeology of Knowledge on, Foucault develops a socio-historical ontology and a genealogy of the subject, both of which are at variance with Butler‘s interpretation of his thinking. (shrink)

This thesis constructs a model of the material causes of the capacity of individuals to act at work, by using the ontology of scientific realism to facilitate a synthesis between Marx and Foucault. This synthetic model is submitted as a solution to the long-standing problem of Industrial Relations theory, now manifest in the deconstruction of the organon of 'control'. The problems of 'control' are rooted in the radical concept of power and traditional, base/superstructure, interpretations of Marx. Developing an alternative to (...) the last provides the means of transcending the limitations of the first and the second. A realist, chronological-bibliographic reading of Marx provides an alternative to traditional interpretations, by creating a novel concept of his object, his initial explicandum and his putative explicans. This reading identifies a fresh problem with his model of capital: it cannot explain how labour is organized into a productive power and subsumed to capital. Foucault provides the means of resolving these deficiencies of Marx's explicans. A realist interpretation turns Marx and Foucault around to face each other, renders them compatible and establishes points of contact between their work. Together they constitute a model of the operative logic of production relations capable of explaining the organization of labour, its subsumption to capital and the materialism of civil society and the idealism of the state. On this basis, the contemporary form of the problem of Industrial Relations theory is explained. (shrink)

Intentional communities are formed by a group of people who have voluntarily chosen to live together for a range of reasons in the creation of a shared lifestyle. They concern practical forms of living that may reflect diverse structures and distinct philosophies. The intentional community literature is both broad and unique in its representation of intentional community living. Intentional communities may also be considered sites that form the basis for resisting mainstream forms of living and representations of subjectivity. Through an (...) active process of self-constitution, participants engaged in communal forms of living may construct different identities and styles of life. Although the term ‘intentional community’ is fairly recent, notions of utopian living have a long history. Forms of utopian living can be found in early biblical times, while Foucault’s domain of ‘ethics’ is also derived from what the intentional community literature considers to be early utopian communities. Despite an extensive literature, very little research explicitly focuses on communal living as a form of ethics as praxis. This may be due to the characterisation of ethics as a form of rules, duties and consequences, rather than ethics as a relationship that a person cultivates with their ‘self’. Foucault’s domain of ethics provides a valuable context to explore whether intentional community living can be theorised as a Foucauldian form of ethics. Although there is contemporary interest in Foucault’s domain of ethics, relatively few texts have sought to use Foucault’s ethical conceptualisation as a qualitative methodology in the context of empirical research. Even fewer studies have drawn on Foucault’s theoretical framework in the context of empirical research on intentional communities. This is despite a number of themes that the literature shares concerning notions of resistance, identity as a form of selfconstitution and the potentially transformative effect of communal living. This research therefore seeks to make a significant contribution to a relatively underresearched and under-theorised area of the literature. Drawing on Foucault’s ethics as a theoretical framework, this thesis explores twenty-eight narratives of participants who live on five rural communities in northern NSW, Australia. Fieldwork was conducted over a nine-month period between 2004 and 2005, with periods of time spent on each community. One community was revisited for the purpose of collecting further empirical data. Foucault’s ethical analysis and Foucauldian constructionism are used in the analysis and interpretation of the interviews that resulted from this fieldwork. Where individual interviews were not undertaken, a document analysis of former empirical research serves to affirm participant observations. Ethical issues concerning confidentiality and representation were addressed through the attendance at communal or ‘tribal’ meetings where required. The findings suggest that intentional community living may be theorised as a Foucauldian form of ethics, with an analysis of the empirical research providing further insight into each of the four aspects of Foucault’s ethics: the ethical substance, the mode of subjection, the self-forming activities and the telos. The findings also indicate that communal, or co-operative, living may reflect the dominant form of ethics for intentional community members by the way it permeates all other aspects of ethics. In this light, it can be said that intentional community living is an ethics as praxis—a truly practical philosophy. The implications of these findings suggest that through their very practice of an ethics, intentional community participants may be ethical, or ‘individualising’, subjects. That is, through notions of personal choice, acts of resistance and the performance of practices on the self that effect transformation, participants may construct both a ‘self’ and ‘styles of life’ that they both like and affirm, thereby positioning themselves differently against mainstream representations of ‘suburbia’. (shrink)