Of(f) Course: Michel Foucault,the Mobile Philosopher and his Dreamworlds

Foucault extolled the Iranian revolution and, anticipating the havoc that his public intervention in favour of the revolution would create, he wrote: “I can already hear the French laughing, but I know that they are wrong”. Examining Foucault’s (so unlikely) valorisation of certainty and the partisan affectivity it bestows upon knowledge and truth, I read his unusual engagement with the Iranian revolution against the grain. A major tendency is to approach Foucault’s Iranian writings as aberration; against this tendency, I read them as an effect of Foucault’s specific epistemic and utopian optics. Through a critical reading of neglected aspects of Foucault’s comments on Iran, I argue that much nuance is missing when damning critiques fail to see why and how Foucault’s interest in an active rather than folklore non-European political identity unveils deeper tensions of his own worldview and outlook on international politics and interrogates mainstream appraisals of Foucault’s political philosophy.     

透过"权力的眼睛"的理性批判思想

福柯透过"权力的眼睛"揭示了现代社会的权力的普遍性,并断言现代社会实际上是一个"圆形监狱".通过分析理性霸权地位的发生历史及知识--权力的联系,他批判了理性对他者甚至主体本身的压制,并试图提出一条通过话语政治和生物政治来瓦解、抵抗理性霸权的道路.在主张人的自由和解放问题上,他和马克思有相通之处,但在具体实现道路上,二者又迥然不同.他对马克思的一些批评有不公正的地方.     

技术、空间和权力——米歇尔·福柯的技术政治哲学

福柯作为20世纪最有影响的政治哲学家之一,在其权力-知识概念内自然不会放过对技术这一重要的现代性现象进行哲学的思考,并从微观政治学视角把技术看作是人操控自身的“自我技术”。在此基础上,他进一步从全景敞视主义出发就工厂、医院、学校等空间单元讨论了技术与权力的特定关系,其政治批判直接指向的是任何情景化的技术都是对人体的权力控制并由此造就了作为技术权力效应的“肉体-机器”这一“敌托邦”。沿此政治批判线索,其追随者和其他学者更是把全景敞视主义方法拓展到了对实验室、工业区域、互联网络和基因技术等的政治哲学分析,从“生物-权力”视角提出诸如“半机械人”、“半生物人”等概念,由此显现新兴技术对人体产生的权力控制效应。为了激发对这种技术控制的有效对抗,福柯试图复兴一种具有“生存美学”特征的地方性知识或技术,以摆脱占据统治地位的技术权力控制。     

The myopic Foucauldian gaze: discourse,knowledge and the authoritarian peace

ABSTRACT

The discourse of liberal peacebuilding has often been characterized by critics as a hegemonic discourse, in which power and knowledge are co-constitutive. Influenced by the work of Michel Foucault, an important strand of the literature has demonstrated how epistemic communities have produced knowledge that supports this discourse, while marginalizing other, contrary voices. A ‘local turn’ has sought to uncover what Foucault termed ‘subjugated knowledges’, peripheral voices that were seen as potentially contributing to a more emancipatory peace. This article, in contrast, argues that the explicit and implicit Foucauldian framing of discourse and knowledge is no longer adequate to conceptualize the contested nature of peace and conflict in a rapidly changing international system. In a period of significant geopolitical shifts away from a Western-centric international order, post-Foucauldian discourse theories offer a more productive analytical perspective that makes visible the multiple, competing discourses that attempt to achieve closure in defining meanings of peace and conflict. A theoretical framework that emphasizes discursive contestation rather than unitary domination allows serious consideration of alternative conceptualizations of peacemaking. In particular, theoretical frameworks that highlight contestation make visible an authoritarian, illiberal approach to managing conflict that challenges both liberal and emancipatory conceptualizations of peace and conflict, but is occluded in the current debate over post-liberal peace.     

Theorising Power and Resistance among “Travellers”

This paper (re-)examines the literature on Traveller communities in the United Kingdom by combining parts of Michel Foucault's and Michel de Certeau's theoretical legacies. Following an ethnographic summary, I demonstrate the relevance of Foucault and Certeau for a critical understanding of the Travellers’ structural predicaments and ideological resistance in the twentieth and twenty-first centuries. I argue that Foucault's outline of modern power, surveillance and classification sheds new light on the impact of social control agencies and the implementation of legislative changes, such as the 1968 Caravan Sites Act, on (semi-)nomadic and/or self-employed groups. The implications of more recent legal developments are discussed as symptoms of postmodernity and the further ideological marginalisation of “non-consuming nomads”. I then argue that some of Certeau's key concepts, including the “strategies/tactics” distinction, illuminate the Travellers’ modalities of resistance and symbolisms of difference. Completing a two-way dynamic between theory and data, the article also shows that existing empirical material on Travellers highlights some of the weaknesses in Foucault's and Certeau's respective thought. Finally, I turn to Foucault's “analytics” to account for intra-group power and resistance, and hence to challenge the common portrayal of Foucault as a “theorist of domination” in juxtaposition to Certeau as a “theorist of subversion”.     

The politics of the culture of control: undoing genealogy

The third volume of David Garland's trilogy attempts to characterize recent developments in the field of crime control and criminal justice in terms of the emergence of a ‘culture of control’. For these purposes the author claims to use the genealogical method developed by Michel Foucault. This essay argues that Garland's selective reliance on this method amounts to an undoing of the Foucauldian ‘project’ insofar as it re-introduces the objectivity/subjectivity dichotomy which Foucault had tried to subvert throughout his work. This undoing entails profound consequences for the politics of The Culture of Control, which concludes on a reformist proposition that forsakes a form of resistance grounded on the awareness of its own, intrinsic limitations.     

Three-Dimensional Power: A Discussion of Steven Lukes' Power: A Radical View

Lukes' third dimension of power exists where people are subject to domination and acquiesce in that domination. The intentional stance allows us to predict and explain others' behaviour in ways that those agents may not recognise. It denies agents' privileged access to their own reasons for actions. Using the intentional stance we can understand how agents may acquiesce in their own domination. We can also make distinctions between those who dominate knowingly and those who dominate without realising they do so. It allows us to distinguish morally such cases and to understand the power structure without falling into the Foucaultian trap of seeing all social relationships in the same relativistic light and where all – dominant and dominated alike – are subject to the same power relations and moral responsibility.     

Foucault and the Telos of Power

In this paper, I argue that the unique contributions of Foucault’s late work to critical social theory can be identified in the ways in which power relations are refined as the material condition of “politics” as distinguished from that of law, where “politics”: (a) includes both competitive and goal-oriented strategic actions and interactions, (b) excludes the coercive technologies of law embodied in State institutions, (c) presupposes “incomplete” reciprocity between actors engaged in directing others, (d) always entails modes of revealing truth and acting upon the self. By contextualising the break between pastoral power and direction in the 1979–1980 lectures, I show how for the late Foucault, power relations constitute the material condition of “politics” precisely because, unlike relations of control or coercion, their aims and objectives remain open to the possibility of building new relationships and potentially more “political” forms of social action. I conclude by situating this major distinction within Foucault’s unfulfilled project to study the “military dimension” of society, and the relevance and urgency of this project for contemporary struggles against new forms of militarism and austerity.     

Recognition as if sovereigns? A procedural understanding of indigenous self-determination

In the last two decades we have witnessed a growing global acknowledgement of indigenous rights – manifested in the 2007 UN Declaration on the Rights of Indigenous Peoples – challenging the traditional nation-state-centred understanding of political rights and democracy. In this paper, the author argues that indigenous self-determination is to be understood as a way to level the balance of power between indigenous peoples and the nation-states in which they live. Without a solid legal foundation for indigenous peoples to define self-determination in their own languages and to negotiate the conditions of their relation with the nation-states on their own terms, the colonial past (and present) of violent conquest and domination might continue. Indigenous peoples' right to self-determination ought in this perspective to imply recognition of indigenous peoples as having a standing equal to nation-states, i.e. as if they were sovereigns. What self-determination means in political practice would thus be the outcome of negotiations between two (or more) equal political entities. In this way, the right to self-determination has to be interpreted procedurally rather than substantially.     

The afterlife of modernity in the politics of the postmodern∗

Abstract

Though poststructuralist and postmodern critiques provide a powerful tool for deconstructing contemporary power relations, when they are overextended, they lose their subversive edge and actually begin to serve the development of new forms of social domination. Taken as an example, Baudrillard's theory of postmodern society reflects this very tendency. While on the surface Baudrillard has abandoned the hierarchies of modernity upon which order and domination have depended, his critique reintroduces its own countersubversive hierarchy upon which a postmodern order depends. As parts of a postmodern conceptual framework, these hierarchies serve to expand the system of domination manufactured in contemporary communications industries and to undermine resistance through the production of simulated social and political realities.     

Buried in the unremissive ground: reading Richmond's subterranean signs

Like the forgotten memories of seminal events that purportedly lurk in the mind's subconscious, the buried substrata of a city can contain unresolved pasts, forgotten incidents that have shaped the present. And like memories, these buried artifacts can be painful once unearthed. Using Richmond, Virginia as a case, this article explores how the public reaction to a city's buried past serves as a map to the social worth of its citizens. Modern reactions to what is underground signal the relative status of modern groups; the treatment of the dead can be read as a code for modern race and class relations.     

Power and Responsibility: Should We Spare the King's Head?

Michel Foucault calls for the head of the king in political theory. In doing so he seems to sever the concept of power from its relation to human responsibility. However, for theoretical 'monarchists' such as Stephen Lukes, the whole point of identifying a relationship of power is to fix responsibility for its exercise. Given the contingency of political action, I agree with Foucault that it is not always possible to attribute responsibility for the effects of power to a particular agent. However, Foucault stretches the concept of power too far beyond its ethical association with human responsibility. Consequently, the idea of power becomes practically meaningless.     

Objectification and the contraditions of bourgeois power: Sartre and the modern prison

The state, it is often and correctly said, is a social relation. The apparatuses of the state are not simply instruments for the use of one class or another, not just techniques of domination, but are themselves embodiments of bourgeois power relations. Thus the modern prison, for example, is bourgeois, not because of its uses or control, but in the very organisation of power that pervades it. Uncovering the bourgeois character of this power relation through an examination of Bentham's model prison, the Panopticon, is one task of this paper. Sartre's critique of objectification appears as a critique of the tyranny of society in general, and this is the way in which Sartre himself sees it. However, its real object of analysis is precisely the power relations of bourgeois society. Sartre's genius lies in the clarity of his perception of the contradictions inherent in these relations; his failure lay in his inability to see their historical character. As a result, his critical humanism reflects, but never gets beneath the surface of these contradictions. Separating the rational kernel from the mystical shell of Sartre's critique is the route taken here toward an understanding of bourgeois power.     

反本质主义语境下的后现代主义

实用主义对本质主义的批判,揭开了哲学上后现代性取代现代性的序幕.海德格尔既反对本质主义又反对实用主义.他关于实用主义与本质主义之间具有深层关联的观点,成为后现代哲学家激进批判现代性的理论起点.利奥塔通过对科学知识与叙事知识两个不同方面的拆解,成功点破了本质主义成为现代人生活的一种普遍模式的奥秘.福柯则揭示出,在现代性条件下,文本和权力关系怎样通过话语对社会和它的文化生产行使着一种有效的控制.德里达把文本看作是与外在权力无关的东西,既表明了他与福柯之间的重大分歧,也推进了海德格尔对本质主义的批判,同时还把哲学拓展到文学领域.本文试图在所有这些方面建立起联系,并且把追溯的源头引向古希腊哲学的理论特质.     

Scale,Security, and Political Economy: Debating the Biopolitics of the Global War on Terror1

Critical scholarship in Political Science and International Relations (IR) theory is turning increasingly to Michel Foucault's writings on governmentality and biopolitics to explore the complex discursive interdependencies between transnational governance and the War on Terror. Marxist critics have assailed this effort recently, however, for its premature assumption that the practices of governmental power can simply be “scaled” without the interventions of specific state-imperial powers. Yet both sides in this “debate about biopolitics” seem to rest their arguments on readings of Foucault which ignore his views on the importance of developments in the discourses of political economy for the emergence of modern governmental relations. Inspired by Foucault's recently published lectures on importance of the concept of “economic man” for neoliberal governmentality in particular, this article suggests that Foucault attributed to governmentality an explicit impulse toward economic globalization. Moreover, based on comments made in the same lectures concerning the emergence of contemporary “anarcho-liberalism” and its radically economic ontology of security, the article closes with an exploration of the crucial role played by economic knowledge in the integration of Iraq into a regime of global-governmental security.     

Knowledge/Power/Resistance

Francis Bacon’s famous metaphor that knowledge is power has been the intellectual springboard for many scholars to offer misleading observations about the inordinate authority and power of knowledge. Among the important implications that Bacon derives from his metaphor is the assertion that individuals provided with experimental skills and practical knowledge are those most entitled to hold executive office, rather than the aristocracy of blood. In this essay, we critically analyze Michel Foucault’s ambivalent version of the closeness of knowledge, power and authority.     

The Place of Sovereignty

Abstract

This article addresses the relationship between sovereignty, biopolitics and governmentality in the work of Giorgio Agamben, Judith Butler, and Michel Foucault. By unpacking Foucault’s genealogy of modern governmentality, it responds to a criticism leveled against Foucauldian accounts of power for their alleged abandonment of the traditional model of power in juridico-institutional terms in favor of an understanding of power as purely productive. This claim has most significantly been developed by Agamben in “Homo Sacer: Sovereign Power and Bare Life”. I argue that Judith Butler’s analysis of power, in particular in her essay “Indefinite Detention”, presents a more differentiated account of power that registers the significance of practices of sovereignty and resonates with Foucault’s lectures on “Security, Territory, Population”.     

The Nouvelle Philosophie and Foucault

The first part of the paper gives an account of some of the intellectual and political background to the characteristic positions of the Nouvelle Philosophie, and details the presentation of these positions in the work of André Glucksmann. The important influence of Foucault on the Nouvelle Philosophie is then discussed. Foucault's interpretation of his own earlier work and his present manner of posing the question of power are critically analysed, and found to be defective in a way which allows room for the exploitation of his results by the Nouvelle Philosophie. This partial convergence is illustrated by a comparison between Lardreau and Jambet's L'Ange and Foucault's recent discussions of sexuality. The paper concludes with a brief location of the Nouvelle Philosophie in the context of intellectual developments outside France.     

Co-existing logics of change: The case of the Danish associational development championships

This article addresses modernization processes within the voluntary sector. It examines how volunteer-based sports associations (VSAs) are encouraged to work with their own self-development, when they participate in the Danish Associational Development Championships (DADC). Drawing on Foucault’s concepts of ‘governmentality’ and ‘dispositive’, the article shows how the governmental rationality of the DADC is pieced together by a number of different logics of change. This makes it ambiguous what the function of VSAs is, who they function for, and why they need to change. The article thus advances our knowledge of the socio-political nature of modernization strategies and techniques.     

Restoring trust in the police: Why female officers reduce suspicions of corruption

Recent studies show a clear link between women in government and reduced concerns about corruption. Until now, it remains unclear which underlying attitudes about women explain the perception that they will reduce corruption. Using a survey question about adding women to a police force, with an embedded experimental treatment, we examine three distinct stereotypes that might explain the power of women to reduce concerns about corruption: gender stereotypes of women as more ethical and honest, the perception of women as political outsiders, and beliefs that women are generally more risk averse. We find that people do perceive women as more effective at combating corruption, and these perceptions are greatly enhanced when information about women's outsider status and risk aversion is provided.