ABSTRACT My aim in this paper is to articulate a Foucauldian critique of scientific naturalism as well as a Foucauldian critique of the nomothetic framework underlying the Placement Problem. My Foucauldian post-structuralist critique of scientific naturalism questions the relations between our society’s imbrication of economic-political power structures and knowledge in a way that also effects some constructive critical alignment between Foucault and Habermas, helping to undermine the traditional view of their respective social critiques as incompatible. First, I will outline a (...) brief genealogical backstory for the rise of scientific naturalism, and I will then reconstruct the Placement Problem. In the second part of the paper, I introduce Foucault’s notion of pouvoir-savoir, namely his account of the interconnection between power and knowledge. I then go on to articulate the Foucauldian critique of scientific naturalism by arguing that the levelling nature of nomothetic rationality and its conservative naturalistic vocabulary involves regulative discourse: anything that resists placeability/locatability is labelled “odd”. By being thus visibly marked, “odd” phenomena become “queer” phenomena, which then become “problematic” phenomena. They are, thereby, construed in need of discipline. Understood in this Foucauldian way, scientific naturalist disciplinarity produces subjected and practised minds, “docile” minds. (shrink)

The present article develops a new approach to intellectual history and sociology of knowledge. Its point of departure is to investigate the conditions under which social thinkers assume the iconic reputation. What does it take to become ‘a founding father’ of a humanistic discipline? How do social thinkers achieve the status of a trans-disciplinary star? Why some intellectuals attract tremendous attention and ‘go down in history’ despite personal and professional failures, while others enjoy only limited recognition or simply sink into (...) oblivion, even if they have met all the standards of their day? Quite a few sociologists have tackled this elusive issue. Pierre Bourdieu, Michele Lamont and Randall Collins are among those who fleshed out strong explanatory frameworks. This project adds to this body of knowledge by emphasizing cultural factors that these authors downplayed in their seminal accounts, despite being aware of their significance. By showing why these underdeveloped aspects of their works need to be incorporated into the debate and how this can be achieved, this article introduces a new theorization of the iconic, lasting intellectual reputation substantiated by evidence from the lifeworks of Bronisław Malinowski and Michel Foucault. As such, it aims, minimally, to make sociology of knowledge decisively ‘cultural’. Maximally, it seeks to demonstrate that the iconic success of intellectual intervention in social theory depends on carefully performed and contingently mediated engagement with the binary systems of symbolic classification. (shrink)

Towards the end of his life, Michel Foucault turns his attention to antiquity where he locates an additional process by which the subject is constituted. Technologies of the self comprise an important contribution to the study of subjectivity, however Foucault employs these findings to set out towards a new direction, challenging the way we think about morality. Against a singular truth and a singular way of life as promulgated by western moral theories, Foucault understands his work as a toolbox capable (...) of assisting in the exploration of multiple styles of living. Nevertheless, references to this new direction are not only scattered but also incomplete. Drawing upon his most recent understanding of subjectivity and the latest reformulation of his work, the dissertation attempts to piece together Foucault’s ethical project. In doing so, the dissertation will address two major limitations arising from Foucault’s ethical endeavour. As his ethical project draws upon technologies of the self, it has been misinterpreted as an aesthetic turn while his ethical findings have also been challenged as conceptually erroneous. However, the study indicates that Foucault’s ethical project comprises of two components: enhancing de-subjectification and the intensification of processes of subjectivation. By pulling together various elements of Foucault’s work, the dissertation indicates how he perceived the study of subjectivity as a counter-effect to processes of subjectification but also to the promotion of a singular way of life. Moreover, a study in Stoicism shows that Foucault was not wrong in identifying the care of the self in antiquity but most importantly, that his focus on the self is not an aesthetic turn but a call for transformation. The dissertation therefore proposes a reading of Foucault’s ethical project not as aesthetic but as relational and transversal. (shrink)