First published in 2000, Dipesh Chakrabarty's influential Provincializing Europe addresses the mythical figure of Europe that is often taken to be the original site of modernity in many histories of capitalist transition in non-Western countries. This imaginary Europe, Dipesh Chakrabarty argues, is built into the social sciences. The very idea of historicizing carries with it some peculiarly European assumptions about disenchanted space, secular time, and sovereignty. Measured against such mythical standards, capitalist transition in the third world has often seemed either (...) incomplete or lacking. Provincializing Europe proposes that every case of transition to capitalism is a case of translation as well--a translation of existing worlds and their thought--categories into the categories and self-understandings of capitalist modernity. Now featuring a new preface in which Chakrabarty responds to his critics, this book globalizes European thought by exploring how it may be renewed both for and from the margins. (shrink)

What fundamental changes in the state, and in the analysis of the state, have been stimulated by economic globalization? In the course of interactions with global markets and regulatory agencies, so-called Asian tiger countries like Malaysia and Indonesia have created new economic possibilities, social spaces and political constellations, which in turn condition their further actions. The shifting relations between market, state, and society have resulted in the state's flexible experimentations with sovereignty. Graduated sovereignty refers to a) the different modes of (...) governing segments of the population who relate or do not relate to global markets; and b) the different mixes of legal compromises and controls tailored to the requirements of special production zones. The Asian financial crisis further demonstrates the concept of graduation in that the market-oriented agenda can mean different things, strengthening state power and protections in certain areas, but not in others. (shrink)

This article explores contemporary biopolitics in the light of Michel Foucault's oft quoted suggestion that contemporary politics calls `life itself' into question. It suggests that recent developments in the life sciences, biomedicine and biotechnology can usefully be analysed along three dimensions. The first concerns logics of control - for contemporary biopolitics is risk politics. The second concerns the regime of truth in the life sciences - for contemporary biopolitics is molecular politics. The third concerns technologies of the self - for (...) contemporary biopolitics is ethopolitics. The article suggests that, in these events, human beings have become `somatic individuals': personhood is increasingly being defined in terms of corporeality, and new and direct relations are established between our biology and our conduct. At the same time, this somatic and corporeal individuality has become opened up to choice, prudence and responsibility, to experimentation, to contestation and so to a politics of `life itself'. (shrink)

The Expressiveness of the Body meditates on the contrasts between the human body described in classical Greek medicine and the body as envisaged by physicians in ancient China.

A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and ...

Chapter 1st of the book. This chapter explores the fundamental ambiguity of the concept of plasticity – between openness and determination, change and stabilization of forms. This pluralism of meanings is used to unpack different instantiations of corporeal plasticity across various epochs, starting from ancient and early modern medicine, particularly humouralism. A genealogical approach displaces the notion that plasticity is a unitary phenomenon, coming in the abstract, and illuminates the unequal distribution of different forms of plasticities across social, gender, and (...) ethnic groups. Taking a longer view of the plastic body as a ubiquitous belief in traditions predating and coexisting with modern medicine will help contextualize the seeming radicalism of today’s turn to permeability and the exceptionalism of Western findings. By highlighting the complex biopolitical usages of plasticity in the past, the chapter warns against simplistic appropriations of the term in contemporary body/world configurations driven by findings in neuroscience, epigenetics and microbiomics. (shrink)

A provocative critique of Western attitudes about the Orient, this history examines the ways in which the West has discovered, invented, and sought to control the East from the 1700s to the present.

This essay traces the parallel, but unrelated, evolution of two sets of reactions to traditional idealist history of science in a world-historical context. While the scholars who fostered the postcolonial approach, in dealing with modern science in the non-West, espoused an idealist vision, they nevertheless stressed its political and ideological underpinnings and engaged with the question of its putative Western roots. The postidealist history of science developed its own vision with respect to the question of the global spread of modern (...) science, paying little heed to postcolonial debates. It then proposes a historiographical approach developed in large part by historians of South Asian politics, economics, and science that, without compromising the preoccupations of each of the two groups, could help construct a mutually comprehensible and connected framework for the understanding of the global workings of the sciences. (shrink)

This article describes the historical emergence of vital systems security, analyzing it as a significant mutation in biopolitical modernity. The story begins in the early 20th century, when planners and policy-makers recognized the increasing dependence of collective life on interlinked systems such as transportation, electricity, and water. Over the following decades, new security mechanisms were invented to mitigate the vulnerability of these vital systems. While these techniques were initially developed as part of Cold War preparedness for nuclear war, they eventually (...) migrated to domains beyond national security to address a range of anticipated emergencies, such as large-scale natural disasters, pandemic disease outbreaks, and disruptions of critical infrastructure. In these various contexts, vital systems security operates as a form of reflexive biopolitics, managing risks that have arisen as the result of modernization processes. This analysis sheds new light on current discussions of the government of emergency and ‘states of exception’. Vital systems security does not require recourse to extraordinary executive powers. Rather, as an anticipatory technology for mitigating vulnerabilities and closing gaps in preparedness, it provides a ready-to-hand toolkit for administering emergencies as a normal part of constitutional government. (shrink)

Professor Jack Goody builds on his own previous work to extend further his highly influential critique of what he sees as the pervasive eurocentric or occidentalist biases of so much western historical writing. Goody also examines the consequent 'theft' by the West of the achievements of other cultures in the invention of (notably) democracy, capitalism, individualism, and love. The Theft of History discusses a number of theorists in detail, including Marx, Weber and Norbert Elias, and engages with critical admiration western (...) historians like Fernand Braudel, Moses Finlay and Perry Anderson. Major questions of method are raised, and Goody proposes a new comparative methodology for cross-cultural analysis, one that gives a much more sophisticated basis for assessing divergent historical outcomes, and replaces outmoded simple differences between East and West. The Theft of History will be read by an unusually wide audience of historians, anthropologists and social theorists. (shrink)

What happens to twentieth-century race science when we relocate it to the Global South? North Atlantic debates have dominated the conceptual history of race. Yet there is suggestive evidence of a “southern” or antipodean racial distinctiveness. We can find across the Southern Hemisphere greater interest in racial plasticity, environmental adaptation, mixing or miscegenation, and blurring of racial boundaries; endorsement of biological absorption of indigenous populations; and consent to the formation of new or blended races. Once we recognize the Global South (...) as a site of knowledge making, and not just data extraction, the picture of race science in the twentieth century changes. Once situated, or displaced, the conventional North Atlantic history of race science in the twentieth century comes to seem exceptional—and no longer normative. (shrink)

Michel Foucault’s _History of Sexuality_ has been one of the most influential books of the last two decades. It has had an enormous impact on cultural studies and work across many disciplines on gender, sexuality, and the body. Bringing a new set of questions to this key work, Ann Laura Stoler examines volume one of _History of Sexuality_ in an unexplored light. She asks why there has been such a muted engagement with this work among students of colonialism for whom (...) issues of sexuality and power are so essential. Why is the colonial context absent from Foucault’s history of a European sexual discourse that for him defined the bourgeois self? In _Race and the Education of Desire, _Stoler challenges Foucault’s tunnel vision of the West and his marginalization of empire. She also argues that this first volume of _History of Sexuality_ contains a suggestive if not studied treatment of race. Drawing on Foucault’s little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as “racisms of the state.” In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault’s insights have in the past constrained—and in the future may help shape—the ways we trace the genealogies of race. _Race and the Education of Desire_ will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault. (shrink)

In this major work, Blumenberg takes issue with Karl Lowith's well-known thesis that the idea of progress is a secularized version of Christian eschatology, which promises a dramatic intervention that will consummate the history of the ...

Le philosophe, collègue et ami de Michel Foucault, fait le portrait de ce dernier et présente les grands thèmes de sa pensée philosophique et politique.

The word ‘environment’ has a history. Before the mid-nineteenth century, the idea of a singular, abstract entity—the organism—interacting with another singular, abstract entity—the environment—was virtually unknown. In this paper I trace how the idea of a plurality of external conditions or circumstances was replaced by the idea of a singular environment. The central figure behind this shift, at least in Anglo-American intellectual life, was the philosopher Herbert Spencer. I examine Spencer’s work from 1840 to 1855, demonstrating that he was exposed (...) to a variety of discussions of the ‘force of circumstances’ in this period, and was decisively influenced by the ideas of Auguste Comte in the years preceding the publication of Principles of psychology (1855). It is this latter work that popularized the word ‘environment’ and the corresponding idea of organism–environment interaction—an idea with important metaphysical and methodological implications. Spencer introduced into the English-speaking world one of our most enduring dichotomies: organism and environment. (shrink)

This article sets the stage for a genealogy of the postgenomic body. It starts with the current transformative views of epigenetics and microbiomics to offer a more pluralistic history in which the ethical problem of how to live with a permeable body – that is plasticity as a form of life – is pervasive in traditions pre-dating and coexisting with modern biomedicine (particularly humoralism in its several ramifications). To challenge universalizing narratives, I draw on genealogical method to illuminate the unequal (...) distribution of plasticity across gender and ethnic groups. Finally, after analysing postgenomics as a different thought-style to genomics, I outline some of its implications for notions of plasticity. I argue that postgenomic plasticity is neither a modernistic plasticity of instrumental control of the body nor a postmodernist celebration of endless potentialities. It is instead closer to an alter-modernistic view that disrupts clear boundaries between openness and determination, individual and community. (shrink)

Sunt enim non minus temporum quam regionum eremi et vastitates.--Francis Bacon, Novum OrganumIs it possible to colonize a region of history, as it is to colonize a region of geography? There are many reasons to believe so. The history of "The Middle Ages" begins at the precise moment when European imperial and colonial expansion begins. The Middle Ages is Europe's Dark Continent of History, even as Africa is its Dark Ages of Geography.Colonization of the past is an indispensable companion of (...) empire. The very moves by which European nation-based empires establish themselves across vast reaches of geographic space, constituting themselves by a simultaneous assimilation and othering of these spaces and the people who inhabit them, involves them at the same time in the invention of a complementary past other to themselves, a past which belongs to, but which can never be granted full citizenship in, the nation of Modernity. A full exploration of the varying ways in which "The Middle Ages" and "medieval" have served the interests of empire over the past six hundred years is beyond the scope of this introduction, or, indeed, of this special issue of the Journal of Medieval and Early Modern Studies. I want simply to begin to follow some leads among the early discourses which establish The Middle Ages not as a period in history, but as a vastness of time ripe for colonial exploitation.Media TempestasWhen we begin to look for the overlappings among discourses of historical and geographical colonialism, we are struck by how very much the early Italian makers of The Middle Ages are already thinking about geographical expansion. Petrarch's passage on the Fortunate Isles in Vita solitaria 2.6.3 portrays the natives as "without culture" , similar to beasts wandering in a wasteland at once savage and yet oddly pastoral. Petrarch also discusses in Rerum familiarium "the very famous but doubtful Island of Thule," rejecting geographical curiosity in favor of a gaze which he fixes on himself: "me ipsum nosse sufficiet: hic oculos aperiam, hic figam intuitum" [it will be enough for me to know myself; here I will open my eyes, here I will fix my gaze]. It will be tempting to read this as Petrarch's declaration of himself as a "new man," opening the way for all modern men to know themselves. But the sentence which follows puts a damper on any homo novus boosterism we might conjure. At the same time, it introduces an idea far more significant for the creation of The Middle Ages -- the desire to know how it all turns out: "Orabo Eum qui me fecit, ut se michi meque simul ostendat et, quod votum Sapientis est, notum michi faciat finem meum. Vale" [I will pray to Him who made me that He show himself to me as well as myself to me and, as the Wise Man prays, that He make me aware of my end. Farewell]. Petrarch's desire for a proleptic salvation , a crossing of the saeculum, is crucial to the making of The Middle Ages, for by skipping ahead to read the ending, we render the narrative of history null and void. In just such a void The Middle Ages takes root.By the time Petrarch writes his letter on Thule, Dante has already broken the bonds of Geography. The "last voyage" of Ulysses , a voyage that Portuguese and Catalan sailors will begin to mimic less than three decades later, seems most obviously to relate to the twin themes of geographical curiosity and knowing one's end . But we should not forget that the Commedia is itself a voyage of discovery. In appreciating the spiritual pilgrimage we should not neglect the very literal journey to the center of the earth on which it is founded. This literal journey can in turn serve to figure for.. (shrink)

A fully annotated translation of a manual written in the 12th century AD for the practical use of the Islamic inspector of markets. The manual deals with confectioners, perfumers, money-changers, slave traders, physicians, and veterinarians, outling their professions, ruses and tricks of the trade. The liveliness of description and anecdote, the concern with ordinary people aside from the sultans, wazirs and other government officials who are usually the focus of earlier Islamic writing, makes for fascinating reading.

Lehoux contends that even though many of the Romans' views about the natural world have no place in modern science--the umbrella-footed monsters and dog-headed people that roamed the earth and the stars that foretold human destinies--their ...