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HUMANISM, PHILOLOGY AND IMPERIALISM (Humanizm, filologia i imperializm)

100%
Brennan T.
Porównania
|
2009
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vol. 6
9-38
EN
The text monitors the reception of Edward Said's 'Orientalism' paying special attention to interpretative shifts which, according to the author, falsify the initial sense and obscure the original context of the work's creation. On the basis of other texts of Said, especially 'The World, the Text and the Critic', the author calls into question the relation of Orientalism with postcolonial studies and, in a wider context, with poststructuralism. He perceives the popularity of Western European poststructural thought at American universities in the late 80s and early 90s as a symptom of a rebirth of an oppressive theoretical empire of the American academic thought. The ideas of postcolonialism combined with superficial American pluralism hackneys the issue of discrimination and intolerance by means of racial and phenomenological confluence of the Other. Said, as a politically engaged researcher, has criticized poststructuralists on a number of occasions, especially Foucault, for diverging from a real interest in imperial discourse to an analysis of the speaking I. The origins of Orientalism are rooted in Vico and Auerbach's thought who, like Said, create models of philological humanism. Its topic is not the discourse but the institution which gathers information. This institution is a university in the service of the empire which plays its role both in the colonial times as well as in the second half of the 20th century.
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ODVAHA PRAVDY: FILOZOFIA AKO PRAX VYPOVEDANIA

100%
Zaccarello B.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 1
60 – 69
EN
The paper invites to rethink Michel Foucault’s last course at Collège de France significantly entitled Le courage de la vérité, which can be read as a philosophical statement (re)defining and embodying at the same time the idea of philosophy and its “epistemological”, political and ethical perimeters by proposing a reflection on the risks and the duties involved in the tasks of thinking and publicly sharing thoughts. While he seems to reconsider and readjust his own pedagogical and philosophical methodologies, Michel Foucault looks back at the history of philosophy, and notably to its ancient Greek roots, to emphasize some of the crucial turning points, at which a new and different ethos related to the task of telling the truth demands a redefinition of philosophy, its goals, and even the idea of metaphysics. Seeing the ideal as embodied by Socrates and the cynics, Foucault leaves us with the image of philosophy as a statement in the first person, and a commitment to truth to be pursued regardless extreme consequences.
3

FILOZOFIA V GLOBÁLNOM DIALÓGU PRAGMATIZMU A ČÍNSKEHO MYSLENIA

100%
Shusterman R.
Filozofia (Philosophy)
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2006
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vol. 61
|
issue 3
208-233
EN
Long before multiculturalism and globalization became the controversial buzzwords of our times, Michel Foucault, in a brief and little remarked interview, made the bold suggestion that the future of philosophy, now in grave crisis, may depend on its encounter with Asian thinking. 'It is the end of the era of occidental philosophy', Foucault declared to his priestly interlocutors on this 1978 visit to a Zen Temple in Japan. 'Thus, if there is to be a philosophy of the future, it must be born outside of Europe or it must be born as a consequence of encounters and impacts (percussions) between Europe and non-Europe'. Whether or not the era of European philosophy is over, I am firmly convinced that philosophy's brightest future is through closer encounters between Asian and Western thought.
4

MICHEL FOUCAULT A JEHO NETRADIČNÉ CHÁPANIE MOCI (K NEDOŽITÝM OSEMDESIATINÁM JEDNÉHO Z NAJVÝZNAMNEJŠÍCH FRANCÚZSKYCH FILOZOFOV 20. STOROČIA)

100%
Buraj I.
Filozofia (Philosophy)
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2006
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vol. 61
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issue 7
533-546
EN
The paper is dedicated to the 80th anniversary of the birth of one of the most notable but at the same time most controversial thinkers of the 20th century M. Foucault and his theory of power. Foucault keeps from creating any universal definition of the power. He analyses the structure and the nature of the power relationships from every aspect. He displays three basic segments in the internal structure of power: the strategic relationship, the power relationship and the technique of the governance. According to M. Foucault the main attributes of the power relationships are the following: the power is not a property, it is generated from underneath and exists everywhere, it is joined with the resistance to itself, it is positive and lastly it is the power is knowledge. All of these attributes predict, penetrate and complement one another.
5

ODVAHA K PRAVDE: FOUCAULT A KYNICI

88%
Suvák V.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 6
429 - 439
EN
The article goes back to Foucault’s last course at the College de France (Le courage de la verite). Two issues are its focus: (1) Socratic conception of philosophy as a way of life; (2) Cynic conception of the true life. Foucault used Cynics’ thought as an example of an alternative approach to the history of subjectivity, which in turn could help us in our searching for modern ways of constituting the ethical subject.
6

META-REPREZENTACE. MICHEL FOUCAULT A SÉMANTICKÉ NÁSILÍ STRUKTURALISMU

88%
Fišerová M.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 1
14 – 24
EN
The article tries to answer the question: Why the publication of The Order of Things aroused the polemics about M. Foucault’s being a structuralist? Unlike structuralism, Foucault’s archaeology introduces semantic structures into history: he examines the dramatic rearrangement of words and things in history to unveil the historical background of the production of the period-related, transitory, discontinued, relative knowledge. In the author’s view, this method is contradictory in itself as it does not consider its own politics of meaning. While describing the three ways of the epistemic generating of representations Foucault nevertheless ascribes the arbitrary representation of things by words to the only episteme, namely the „classical“ one. It is the later Foucault who reflects on the ethics of meaning, which unveils the production of representation in every politics of meaning, even in its own one, creating thus the meta-representations.
7

FOUCAULT: OD MIKROFYZIKY MOCI KU GUVERNMENTALITE

88%
Suvák V.
Filozofia (Philosophy)
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2021
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vol. 76
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issue 3
195 – 208
EN
The aim of the paper is to outline the development of later Foucault’s thought concerning the study of power. Foucault often changed his approaches to power, and this investigation changed his thinking about power. At the beginning he dealt with the microphysics of power, later he focused on the study of governmentality as the art of governing, which includes both the ways of governing and the modes of subjectivation. Problematiziation of governmentality allowed Foucault to link two major topics he had addressed in the last years of his life, politics and ethics.
8

PODOBNOST A BOHATSTVÍ. FOUCAULTOVA ARCHEOLOGIE VERSUS FOTOGRAFICKÝ DISKURS

88%
Černý V.
Filozofia (Philosophy)
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2016
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vol. 71
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issue 1
38 – 49
EN
Foucault’s book The Order of Things brings the hypothesis of three different epistemes. The first one is defined by Renaissance resemblance, the second one by Classical identity and the third one by Modern causality. This paper aims to examine the photographic discourse through a new reading of Foucault’s monograph The Order of Things. There are two selected parallels: the principles of resemblance (convenientia, aemulatio, analogy, sympathy) and the field of wealth (the relationship between money and “the world of things”). Other included subtopics include picture verbalization and word visualization, photographic representation, photographic picture recognition, authenticity and value of truth.
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„REŽIM PRAVDY“ – POJEM, ŠTRUKTÚRA A MECHANIZMY JEHO PRODUKCIE (NA MOTÍVY MYŠLIENOK MICHELA FOUCAULTA)

88%
Buraj I.
Filozofia (Philosophy)
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2007
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vol. 62
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issue 7
569-578
EN
The contribution draws on the ideas which Foucault outlined in some of his interviews, but never gave them the form of a broader and comprehensive conception. Its central topic is the relationship between 'regime of truth' and truth, as well as the relationship between the regime of truth and ideology. The most important problem concerning the regime of truth is its production and functioning in society. Each society creates a regime of truth according to its beliefs, values, and morals. 'Truth' is to be understood first of all as a political problem. Further, the author explains the structure and the principal mechanisms of how the regimes of truth assert themselves.
10

FOUCAULT O PARRHÉSII: SOKRATES VERZUS DIOGENES

88%
Suvák L.
Filozofia (Philosophy)
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2020
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vol. 75
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issue 3
224 – 236
EN
The paper deals with Foucault’s last lectures at the Collège de France (1981 – 1984). Their main theme is relationship between subject and truth. In the Hermeneutics of the subject, Foucault starts to study a concept of the care of the self which has acquired an ethical dimension in Socrates, and wants to follow its transformations into later Greek-Roman philosophy. On the basis of three texts by Plato, he shows that the Socratic-Platonic concept of self-concern is closely connected with self-knowledge. In his last lecture entitled “The courage of the truth”, Foucault compares it with a Cynical approach to life. Now, he can see that there is a difference between Socrates and Diogenes that gives the Cynical way of life a different character. This difference plays an important role in the history of Western subjectivity.
11
Content available remote

HETEROTOPIAS AND TRANSFORMATIONS IN ART AND SCIENCE

75%
Tomašovičová J.
World Literature Studies
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2017
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vol. 9
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issue 3
3 – 13
EN
Michel Foucault characterized heterotopias as specific spaces which disrupt and overturn our existing systems, the hitherto valid order of things and also our ways of thinking. They are significantly important particularly from the point of view of culture, since they affect cultural dynamic transformations. The author in her contribution points out that we presently discover such specific spaces mainly by means of modern technologies. Regarding digital media, the database – a collection of digital data – has a heterotopic character; it neutralizes the present forms of orders and preferences. Images, sounds and words are loosened from their indexicality and are converted into numerical code, which enables the modification and combination of the obtained data. The database thus represents a new type of space which subverts the standard organization of signs. Modern technologies also unveil other unconventional spaces of our micro and macro worlds. The newest medical technologies such as ultrasound, computed tomography and magnetic resonance imaging penetrate through the surface of the human body into the depths of biological structures in order to obtain their image, and they indeed make the molecular system of the human organism visible. This molecular system can be characterized by high complexity, multifunctionality and highly variable interactions, and the medical technologies in a certain way contribute to the fact that our forms of knowledge are constantly enhanced, extended and sometimes even refuted. This current expansion of heterotopia corresponds with Foucault’s opinion that every epoch creates its own spaces which strive to gain their legitimacy. It is interesting that in both cases of the above-mentioned examples of heterotopia the data transformation can be seen as a significant form of their element arrangement, and thus the borders not only between semiotic systems but also between scientific and artistic discourses are gradually wiped out.
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INÝ ZNAK. MIMO DVOJITEJ ARCHEOLOGICKEJ HRY MICHELA FOUCAULTA

75%
Goldschmit M.
Filozofia (Philosophy)
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2016
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vol. 71
|
issue 1
50 – 59
EN
The Faulcaultian project called The Order of Things is inseparable from its metaphoric character which has not been scrutinized as yet. The literary effects of the latter are neither accidental nor scanty; on the contrary, they are the very supporting structure of the whole archaeological project. With Foucault sign, writing, as well as literature is reduced to epistemological positions or functions; therefore, he does not explore any of them as a hyperbolic madness of a possible sense. At that time he conceived of and defined signs and tropes in the frame of historicity of semiotics and tropology. What he omitted, however, was the idea of the sign as a grapheme as well as the metaphoric character of writing and history. Foucault’s work transcends the epistemic structure of the age of representation in a baroque style: the representation takes place on archaeological level. But it is just the point he should have transcended.
13

FOUCAULT A LITERATÚRA (1962 – 1971)

75%
Debnár M.
Slovenská literatúra (Slovak Literature)
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2011
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vol. 58
|
issue 5
397 – 408
EN
The article focuses on the relationship between philosophy and literature, referring to a special approach to this relation which can be found in the early works of Michel Foucault (from 1962 to 1970). Foucault later uses the terms „transgression“ (Georges Bataille) and „the outside“ (Maurice Blanchot), to describe a language without its subject, i.e. to show the Being of language, which in respect to the valid discourse exists autonomously. Foucault’s concept of author starts with functions, which an author has in relation to the discourse, then adds the concept of „founders of discoursivity “. The crucial part in this article describes Foucalt’s own position as a founder of discoursivity. Foucault tried to create a subject using conditions of that subject’s existence. In his book on Raymond Roussel, he shows language as a labyrinth which can generate meanings of words spontaneously. The article concludes with a suggestion that it is possible to redefine Foucault’s concept of literary experience.
14

The Non-existent Face of Brad Pitt on a Cover of a Magazine - on the Impossibility of Fun

75%
Kulas J.
Kwartalnik Filmowy
|
2008
|
issue 62-63
120-130
EN
The authoress considers the impossibility of fun in contemporary culture. Using the example of MTV's 'I want a famous face', she looks at the phenomena of fading identity among people experimenting with their own body image hoping to make it look like one's idol. Using theories of Georges Bataille, Erving Goffman, Michel Foucault and Giorgio Agambenas concept of profanation, she argues that the 'spectacular' has the highest value in contemporary culture. The importance attached to consumption and display negates the possibility of fun. The idea to construct one's body so that it conforms to the ideal, transforms the TV program into anti-fun. It becomes a meta-commentary on reality, in which the only real things are the ones that are attractive and visible. The authoress argues that the impossibility of profanations, and therefore the impossibility of fun, results in the lack of generation of new meanings, and the world which does not generate new meanings, is governed by copy. She concludes that in the contemporary culture, where profanation is forbidden and made impossible, what becomes the ideal, is the perfect copy of whatever is held in highest regard.
15

Strukturální antropologie a „konec člověka“

75%
Svec O.
Teorie vědy (Theory of Science)
|
2009
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vol. 31
|
issue 1
19-48
EN
According to the traditional interpretation, Levi-Strauss' structural anthropology deposes the concept of man and the notion of human nature from its central place in human and social sciences. While it is necessary to acknowledge Levi-Strauss' distance vis-a-vis all philosophy based on intentionality, experience and consciousness of subject, the author argues that the most interesting purpose of the structural anthropology lies elsewhere. Not only Levi-Strauss never declared himself being part of anti-humanism movement, but most of all, his famous polemics with Sartre at the end of 'La Pensee sauvage' should be interpreted as part of his fight against ethnocentrism. The project of 'dissolving the man' can be thus read as deconstructing the idea that western man makes of himself in the light of ethnological findings about universal structures orchestrating all human societies. He further shows that the notion of subject survived its very death announced by the most radical structuralist thinkers and that structural method could be effectively employed in order to study different techniques and modes of subjectivation, revealing that 'becoming subject' is a process structured by our language, symbolic universe and ethical teleology
16

FOUCAULT AKO HISTORIK

75%
Marcelli M.
Filozofia (Philosophy)
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2016
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vol. 71
|
issue 1
1 – 13
EN
The paper deals with the characteristics, modalities and conceptual ground of Foucualt’s appreciation of historical analysis. In the first part it focuses on the results yielded by the archaeological study of discursive practices. The analysis of its problematic points is followed by the explanation of Foucault’s method called genealogy. Among the results this method has brought the concepts of bio-politics and bio-power are underlined. The last part of the study is devoted to Foucault’s reception of the famous Clausewitz’s aphorism concerning the relationship between war and policy.
17

ARCHEOLOGIE JAKO SYMPTOMATOLOGIE: MICHEL FOUCAULT A HLUBINY ŘEČI

75%
Charvát M.
Filozofia (Philosophy)
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2016
|
vol. 71
|
issue 1
25 – 37
EN
The aim of the present paper is to introduce Michel Foucault’s archaeology as a specific symptomatology. The thesis of symptomatology can be found in Nietzsche’s oeuvre where one can find a lot of papers analysing the relation between Nietzsche’s genealogy and Foucault’s conception of genealogy. However, Nietzsche appears also in the Les Mots et les Choses. This led us to interpreting the role of Nietzsche in Foucault’s archaeology and emphasizing the role of the language and the conception of symptom as a specific sign.
18

DANGEROUS DISCIPLINES: UNDERSTANDING PEDAGOGIES OF PUNISHMENT IN THE NEOLIBERAL STATES OF AMERICA

63%
Robbins C. G., Kovalchuk S.
Pedagogický časopis (Journal of Pedagogy)
|
2012
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vol. 3
|
issue 2
198 – 218
EN
Public schools deploy a range of processes and practices that help constitute the formation and legitimation of certain knowledge, relationships, skills, values and, ultimately, subjectivities. School discipline regimes are one of these practices. Exercising their power through pedagogical modes of address, these regimes are currently organizing relationships throughout school cultures that reflect the values and encourage role performances associated with neoliberal capitalism. This research paper describes and analyses two widely used discipline regimes - zero tolerance/hyper-criminalization and positive behaviour interventions and support (PBIS) — through Foucault’s theories of govern mentality and bio politics. These two regimes provide mirror images of the primary modes of punishing and disciplining under neoliberalism: criminalization and individualization. The paper will also explore how neoliberalism subjects schools to processes of enclosure, but also how schools themselves have become sites productive of neoliberal subjects through the content, values and interests embedded in the curricula of PBIS and criminalization which students must master.
19

POST-SOCIAL POLITICS, EMPLOYABILITY, AND THE SECURITY EFFECTS OF HIGHER EDUCATION

63%
Frauley J.
Pedagogický časopis (Journal of Pedagogy)
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2012
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vol. 3
|
issue 2
219 – 241
EN
Trends within Western capitalist societies toward the individualizing of social problems, the responsibility of individuals for such problems, the treating of social problems as problems of control, on-going attempts to shift the burden for safety and security from the state to the market, and changing conceptions of citizenship, have produced a context within which economic insecurity appears as a governable problem for higher education. Canada’s most populous province, Ontario, experienced radical education reforms during the “common sense revolution” of the Progressive Conservative government from 1995 to 2003. The paper examines government documents, committee and task force reports, and legislative debates and hearings pertaining to these restructuring efforts and draws on the work of Michel Foucault and political sociology to explore the ‘security effects’ of higher education and the latter’s conceptual relationship to employability. Higher education policy and restructuring, shaped as it is by human capital theory, takes employability to be an outcome of restructuring. However, as the paper shows, in an attempt to produce ‘security effects’, employability operated as a central and constitutive category of governance around which education policies as regulatory strategies were crafted. In the recent emergence of a ‘next step’ in the production of the security effects of education employability is displaced by innovation.
20

ŠTÝLY JESTVOVANIA: PRAVDIVÝ ŽIVOT A INÝ SVET. NÁVRAT K ANTICKÉMU KYNIZMU V EURÓPSKEJ FILOZOFII 20. STOROČIA

63%
Sokolová J.
Filozofia (Philosophy)
|
2011
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vol. 66
|
issue 6
558-570
EN
The problem of true life has been central in the history of our philosophical and spiritual thought (Foucault), though it plays a much less important role in contemporary thought. The article presents a framework for understanding the comeback of philosophical interest in ancient Cynicism by situating it in the contemporary context of reconsidering the question of true life. The article explores the links between that comeback and the post-war debates about the modernity project and the Enlightenment's unfulfilled promises. The role played by the interpretations of ancient Cynicism in some recent attempts to rethink ethics and the project of social critique is examined as well. Through the prism of Michel Foucault's final lectures on the question of parrhésia, the article looks at the Cynic style of existence as an approach to truth alternative to Platonism and one that posits a wholly different relationship between truth and the other world.
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