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  1. Daring the Truth: Foucault, Parrhesia and the Genealogy of Critique.Andreas Folkers - 2016 - Theory, Culture and Society 33 (1):3-28.
    This paper draws attention to Foucault’s genealogy of critique. In a series of inquiries, Foucault traced the origins and trajectories of critical practices from the ancient tradition of parrhesia to the enlightenment and the (neo)liberal critique of the state. The paper will elucidate the insights of this history and argue that Foucault’s turn to the genealogy of critique also changed the valence of his theoretical assumptions. Foucault developed a more affirmative practice of genealogy that not only discredits truth claims by (...)
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  • The domestication of Foucault.Ansgar Allen & Roy Goddard - 2014 - History of the Human Sciences 27 (5):26-53.
    Though Foucault was intrigued by the possibilities of radical social transformation, he resolutely resisted the idea that such transformation could escape the effects of power and expressed caution when it came to the question of revolution. In this article we argue that in one particularly influential line of development of Foucault’s work his exemplary caution has been exaggerated in a way that weakens the political aspirations of post-Foucaldian scholarship. The site of this reduction is a complex debate over the role (...)
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  • Constructing a social subject.Gregory Hollin - 2014 - History of the Human Sciences 27 (4):98-115.
    This article examines three key aetiological theories of autism (meta-representations, executive dysfunction and weak central coherence), which emerged within cognitive psychology in the latter half of the 1980s. Drawing upon Foucault’s notion of ‘forms of possible knowledge’, and in particular his concept of savoir or depth knowledge, two key claims are made. First, it is argued that a particular production of autism became available to questions of truth and falsity following a radical reconstruction of ‘the social’ in which human sociality (...)
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  • Critique is a thing of this world: Towards a genealogy of critique.Tom Boland - 2014 - History of the Human Sciences 27 (1):108-123.
    Although Foucault was clearly a critical thinker, his approach also provides for the possibility of a genealogy of critique. Such an approach problematizes critique, and I trace the emergent problematization of critique in Foucault’s later works, and briefly in Latour and Boltanski. From this I move on to the ‘critical problematic’, that is, how critique operates as a form of power/knowledge, as a discourse that creates subjects through a critical regime of truth and critical truth-games. Specifically, I argue that critique (...)
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  • The “Aesthetics of Existence” in the Last Foucault: Art as a Model of Self-Invention.Dan Eugen Ratiu - 2021 - Journal of Aesthetic Education 55 (2):51-77.
    This article discusses the “aesthetics of existence” developed by Foucault in the late “ethical” stage of his work, aiming to clarify its complex significance through its relationships with ethics, critique, and, in particular, art as a model of self-invention. The main claims are that aesthetics of existence is a new type of self-formation molded by technologies inspired not only by the ancient ethical self-formation but also by modern art understood as creative self-production; thus, aesthetics of existence is an active form (...)
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  • What Is Experience? Foucauldian Perspectives.Sanna Tirkkonen - 2019 - Open Philosophy 2 (1):447-461.
    Michel Foucault’s (1926–1984) thought is widely used in the humanities and social sciences for investigating experiences of madness, illness, marginalization and social conflicts. However, the meaning of the word “experience” is not always clearly defined, and the French word expérience has a whole variety of meanings. In this article I explicate Foucault’s most relevant concepts of experience and their theoretical functions. He refers to experience throughout his career, especially in his early texts on existential psychiatry from the 1950s and 1960s (...)
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  • Society, like the market, needs to be constructed.Carlos Palacios - 2018 - History of the Human Sciences 31 (1):74-96.
    It has been commonplace to equate Foucault’s 1979 series of lectures at the Collège de France with the claim that for neoliberalism, unlike for classical liberalism, the market needs to be artificially constructed. The article expands this claim to its full expression, taking it beyond what otherwise would be a simple divulgation of a basic neoliberal tenet. It zeroes in on Foucault’s own insight: that neoliberal constructivism is not directed at the market as such, but, in principle, at society, arguing (...)
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  • The ‘subject of ethics’ and educational research OR Ethics or politics? Yes please!Jesse Bazzul - 2017 - Educational Philosophy and Theory 49 (10).
    This paper outlines a theoretical context for research into ‘the subject of ethics’ in terms of how students come to see themselves as self-reflective actors. I maintain that the ‘subject of ethics’, or ethical subjectivity, has been overlooked as a necessary aspect of creating politically transformative spaces in education. At the heart of egalitarian politics lies a fundamental tension between the equality of voices and the notion that one way of being or one voice may be deemed more legitimate than (...)
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  • Artistic Parrhesia and the Genealogy of Ethics in Foucault and Benjamin.Julian Brigstocke - 2013 - Theory, Culture and Society 30 (1):57-78.
    In The Use of Pleasure, Michel Foucault suggests that it is possible to read Walter Benjamin’s writings on Baudelaire as a contribution to a genealogy of ethics. This article experiments with reading Benjamin in this way. It shows that a distinctive analysis of each of the four elements of Foucauldian ethics (ethical substance, mode of subjectivation, ethical practice and telos) can be found in Benjamin’s work on Baudelaire and the Paris arcades. Specifically, the article makes the case for reading Benjamin (...)
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  • A Sociological Perspective on the Experience of Contention.Johan Gøtzsche-Astrup - 2022 - Sociological Theory 40 (3):224-248.
    Contention in the form of protests, riots, and direct action is a central political practice in contemporary democracies. It is also a staple of sociological analysis, after slowly crystallizing as a distinct object of analysis from the 1970s onward. Lately, however, it has become unclear what this distinctiveness consists of and how it may help guide studies of contention: What distinguishes contention from other practices? I argue that contention can be seen as an ontologically distinctive experience. What sets this experience (...)
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  • Ageing, Experience, Biopolitics: Life’s Unfolding.Brett Neilson - 2012 - Body and Society 18 (3-4):44-71.
    In the wake of Foucault, the debate on biopolitics has focused on the tensions of bíos and zoé, community and immunity, generation and thanatopolitics. What remains obscure in these accounts is the experiential aspect of life – its unfolding and entanglement with the ageing process. This is true both of approaches that emphasize the ethical implications of the life sciences and those that explore the biopolitical workings of wider social processes. In the contemporary capitalist formation, life’s unfolding is caught up (...)
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  • Transformativity: The malleable foundations of social theory.Tom Boland - 2024 - History of the Human Sciences 37 (3-4):223-241.
    A foundational assumption of social theory is that things change: structures, institutions, organisations, groups, cultures, and selves all are contingent and subject to transformation. Herein, this malleable foundation is termed transformativity, drawing attention to a specific conceptualisation of change, which predominates and displaces other accounts of change, elaborated via a typology of change that positions transformation between reconfiguration and metamorphosis. Transformativity posits society as contingent, open to reconstruction, but assuming that change acts upon a substrate, which is continuous; altered, yet (...)
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