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  1. The Banality of Cynicism: Foucault and the Limits of Authentic Parrhēsia.Gordon Hull - 2018 - Foucault Studies 25:251-273.
    Foucault’s discussion of parrhēsia – frank speech – in his last two Collège de France lecture courses has led many to wonder if Foucault is pursuing parrhēsia as a contemporary strategy for resistance. This essay argues that ethical parrhēsia on either the Socratic or Cynical model would have little critical traction today because the current environment is plagued by problems analogous to those Plato thought plagued Athenian democracy. Specifically, authentication of parrhesiasts as a technique for authenticating their speech – the (...)
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  • (3 other versions)The Invention of Autonomy: A History of Modern Moral Philosophy.Jerome B. Schneewind - 1998 - Tijdschrift Voor Filosofie 61 (2):398-400.
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  • The Birth of the Clinic: An Archeology of Medical Perception.Michel Foucault - 1975 - Science and Society 39 (2):235-238.
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  • Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault.Pierre Hadot, Arnold I. Davidson & Michael Chase - 1997 - Philosophical Quarterly 47 (188):417-420.
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  • Cross-Examining Socrates. [REVIEW]Jyl Gentzler - 2001 - Philosophical Review 110 (4):587-590.
    A review of John Beversluis' "Cross-Examining Socrates: A Defense of the Interlocutors in Plato's Early Dialogues".
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  • Espacio, Saber y Poder.Michel Foucault - 1984 - In The Foucault Reader. Vintage.
    “ S pace, K no w l edge and P o w e r ” , en tr ev i s t a r ea l i z a d a en 1982 y pub li cada en P aul R ab i no w , The Foucau l t R eade r , N ueva Y o r k, 1984. A quí se pub li ca de acue r do a l a ve r s i ón f r (...)
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  • Ethics and Subjectivity.Nancy Luxon - 2008 - Political Theory 36 (3):377-402.
    Contemporary accounts of individual self-formation struggle to articulate a mode of subjectivity not determined by relations of power. In response to this dilemma, Foucault's late lectures on the ancient ethical practices of "fearless speech" (parrhesia) offer a model of ethical self-governance that educates individuals to ethical and political engagement. Rooted in the psychological capacities of curiosity and resolve, such self-governance equips individuals with a "disposition to steadiness" that orients individuals in the face of uncertainty. The practices of parrhesia accomplish this (...)
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  • (1 other version)Sources of the Self: The Making of Modern Identity.Charles Taylor - 1994 - Philosophy and Phenomenological Research 54 (1):187-190.
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  • Forms of Life and Forms of Discourse in Ancient Philosophy.Pierre Hadot, Arnold I. Davidson & Paula Wissing - 1990 - Critical Inquiry 16 (3):483-505.
    Here we are witness to the great cultural event of the West, the emergence of a Latin philosophical language translated from the Greek. Once again, it would be necessary to make a systematic study of the formation of this technical vocabulary that, thanks to Cicero, Seneca, Tertullian, Victorinus, Calcidius, Augustine, and Boethius, would leave its mark, by way of the Middle Ages, on the birth of modern thought. Can it be hoped that one day, with current technical means, it will (...)
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  • Foucault, Religion, and Pastoral Power.Jeremy Carrette - 2013 - In Christopher Falzon, Timothy O'Leary & Jana Sawicki (eds.), A Companion to Foucault. Malden Mass.: Wiley-Blackwell. pp. 368–383.
    In this essay, the author shows how Foucault's discussions of pastoral power relate to a wider “analytics” of religious power set down in 1975 and 1976 before he deploys the language of the “pastoral”. In shifting the discussion of pastoral power to a wider trajectory, the author considers the question of whether pastoral power persists after the historical shift to governmentality. The chapter maps the specific features of Foucault's idea of pastoral power in the 1977–78 College de France course and, (...)
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  • Foucault, Sellars, and the “conditions of possibility” of science.Marco Piasentier - 2024 - Philosophy and Social Criticism 50 (8):1244-1263.
    Foucault and Sellars are representatives of conflicting philosophical traditions: whereas Foucault famously insisted that “power is everywhere,” Sellars proposed the well-known scientia mensura dictum. The tension between the two perspectives seems to be so strong that each of them ends up reducing the other to an epiphenomenal illusion. In this article, I shall attempt to show that the works of Sellars and Foucault are not necessarily irreconcilable. The common ground for this dialogue is what I shall define as a historico-practical (...)
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  • Foucault and Theology.John McSweeney - 2005 - Foucault Studies 2:117-144.
    Exploration of the import for theology of the thought of Michel Foucault has been growing steadily in recent years, principally in relation to the Christian tradition. This article traces the evolution of this dialogue with his work, with a view to assessing its current state of development, highlighting the critical issues involved, and suggesting likely lines of investigation going forward. Having surveyed applications of aspects of his work to a variety of theological questions, and the discussion of his work under (...)
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  • (1 other version)Confession, Obedience, and Subjectivity: Michel Foucault's Unpublished Lectures On the Government of the Living.Jean-Michel Landry - 2009 - Telos: Critical Theory of the Contemporary 2009 (146):111-123.
    Delivered at the Collège de France between January and March 1980, the lectures entitled On the Government of the Living (Du gouvernement des vivants) seem to be the missing piece in the Foucauldian puzzle. Still unpublished, those eleven lectures were intended to set the theoretical foundation for the book announced as the fourth and last volume of the History of Sexuality, under the title Confessions of the Flesh (Les aveux de la chair). This book, however, was never published, despite the (...)
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  • Michel Foucault’s Techniques of the Self and the Christian Politics of Obedience.Alexandre Macmillan - 2011 - Theory, Culture and Society 28 (4):3-25.
    Foucault repeatedly argued that his work on techniques of the self were not a denial of his previous work on 18th- and 19th-century Europe, but a different way to make our present intelligible. Although Foucault explicitly associated modern techniques of the self with the Christian model, he never considered Christian techniques of the self in a comprehensive manner. The recent publication of his last two lectures at the Collège de France in 1983 and 1984 seems to fill this gap. Christian (...)
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  • In praise of counter-conduct.Arnold I. Davidson - 2011 - History of the Human Sciences 24 (4):25-41.
    Without access to Michel Foucault’s courses, it was extremely difficult to understand his reorientation from an analysis of the strategies and tactics of power immanent in the modern discourse on sexuality (1976) to an analysis of the ancient forms and modalities of relation to oneself by which one constituted oneself as a moral subject of sexual conduct (1984). In short, Foucault’s passage from the political to the ethical dimension of sexuality seemed sudden and inexplicable. Moreover, it was clear from his (...)
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  • Confessions of the Self: Foucault and Augustine.Thomas Lynch - 2009 - Telos: Critical Theory of the Contemporary 2009 (146):124-139.
    Michel Foucault's analysis of the constitution of the modern subject poses provocative philosophical and theological questions about the relationship between structures of power, practices of domination, and the subjects that they discipline. His problematization of the self proposes to illuminate Christianity's transmission, if not invention, of forms of self-knowledge and reflexive acts of truth that leave Christian subjects (understood in both senses of the term) open to the panoptical disciplines of the state, market, and other structures that dominate through normalization. (...)
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  • Truthfulness, risk, and trust in the late lectures of Michel Foucault.Nancy Luxon - 2004 - Inquiry: An Interdisciplinary Journal of Philosophy 47 (5):464 – 489.
    This paper argues that Foucault's late, unpublished lectures present a model for evaluating those ethical authorities who claim to speak truthfully. In response to those who argue that claims to truth are but claims to power, I argue that Foucault finds in ancient practices of parrhesia (fearless speech) a resource by which to assess modern authorities' claims in the absence of certain truth. My preliminary analytic framework for this model draws exclusively on my research of his unpublished lectures given at (...)
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  • Pastoral counter-conducts: Religious resistance in Foucault’s genealogy of Christianity.Matthew Chrulew - 2014 - Critical Research on Religion 2 (1):55-65.
    The internal resistance to religious forms of power is often at issue in Michel Foucault’s genealogy of Christianity. For this anti-clerical Nietzschean, religion is, like science, always a battle over bodies and souls. In his 1978 Collège de France lectures, he traced the nature and descent of an apparatus of “pastoral power” characterized by confession, direction, obedience, and sacrifice. Governmental rationality, both individualizing and totalizing, is its modern descendant. At different moments, Foucault rather infamously opposed to the pastorate and governmentality (...)
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  • The Order of Things, an Archaeology of the Human Sciences.Michel Foucault - 1970 - Science and Society 35 (4):490-494.
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  • On the Government of the Living: Lectures at the Collège de France 1979–1980.[author unknown] - 2014
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  • Foucault, Sovereignty, and Governmentality in the Roman Republic.Dean Hammer - 2017 - Foucault Studies 22:49-71.
    The originality of Foucault’s work lies in part in how he reverses the question of power, asking not how power is held and imposed, but how it is produced. In both his discussion of sovereignty and governmentality, though, Foucault skips over the res publica; a form of political organization that fits neither Foucault’s characterization of sovereignty nor the care of the self. I extend Foucault’s discussion to identify a ratio of government around the discipline of ownership by which the res (...)
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  • (1 other version)Confession, Obedience, and Subjectivity: Michel Foucault's Unpublished Lectures On the Government of the Living.J. -M. Landry - 2009 - Télos 2009 (146):111-123.
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  • Contesting Spirit: Nietzsche, Affirmation, Religion.Tyler T. Roberts - 1999 - Journal of Nietzsche Studies 18:90-92.
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  • Foucault amongst the theologians.Stephen Carr - 2001 - Sophia 40 (2):31-45.
    This article critically examines some of the theological and Neo-Orthodox readings of Foucault. An exploration of some key texts reveals limitations in, e.g., Milbank’s account, and is developed further through an examination of Sharon Welch’s discussion of feminist liberation theology. A deeper engagement with Foucault’s work emerges, clarifying issues of power, disclosure, truth and ‘agonism’. The paper proposes that Foucault’s work is not an expression of ‘nihilism’ but rather is important for the self-critique and integrity of theology.
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  • Preaching as master’s discourse. A Foucauldian interpretation of Lutheran pastoral power.Jouni Tilli - 2019 - Critical Research on Religion 7 (2):113-129.
    Michel Foucault acknowledged that the Reformation was a pastoral battle and a reorganization of pastoral power. He did not, however, analyze Protestantism much further. This article broadens the scope of critical research on Protestantism, focusing on Lutheranism. Preaching is a fruitful way to overcome overemphasis on confession. In this endeavor I apply Foucault’s concept of “master’s discourse.” I argue that while, in Lutheranism, conversion through comprehensive soul-searching is an individual matter, at the same time it relies on technologies aimed at (...)
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