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Les intellectuels et le pouvoir
... Nel 1972, in un dialogo con Michel Foucault, edito nel numero 49 della rivista L'Arc (Foucault 2001(Foucault : 1175(Foucault -1180, Gilles Deleuze afferma che gli anni '70 costituiscono un momento storico nel quale si vivono i rapporti tra teoria e pratica in modo nuovo. Nel periodo che li precede la pratica è concepita come un'applicazione della teoria, come una conseguenza, o allora, al contrario come il luogo che ispira la teoria, un luogo di creazione per nuove formulazioni teoriche. ...
... Per Foucault e per Deleuze, la questione si pone diversamente. I rapporti tra teoria e pratica sono pensati secondo modi parziali e frammentari (Foucault 2001(Foucault : 1175: ...
... Ed è qui che la teoria non esprime, non traduce, non applica una pratica, essa è una pratica. Ma una pratica locale e regionale, non totalizzante (Foucault 2001(Foucault : 1175: ...
... Da qui l'importanza del dialogo con discipline che riconoscono in una matrice politecnica da sempre esprime una profonda attenzione al rapporto tra teoria e prassi, al progetto di architettura come azione al tempo stesso intellettuale e tecnica. Partendo pertanto dall'assunto che «nessuna teoria può essere portata avanti senza imbattersi in un muro che solo la pratica può penetrare» (Deleuze and Foucault 1972;Deleuze, 2002;Foucault, 1977;Deleuze, 2007), è oggi indispensabile promuovere figure di artisti, musicisti, filosofi, architetti umanisti, in grado di governare il progetto come sintesi di fattori esterni ma anche come dialettica interna, nonché competenze in grado di fare di cultura intesa come sapienza tecnica. Talvolta, nella difficoltà di individuare un'identità delle discipline si cerca di tracciare una frontiera che metta nelle condizioni di capirne il senso e i contenuti. ...
... As such, starting from the assumption that «no theory can be pursued with-Una pratica del progetto basata, riprendendo alcuni concetti già da tempo espressi da Edgar Morin, su "contaminazioni necessarie oltre che possibili", sul contributo della "conoscenza come sistema aperto", ma soprattutto mirata ad operare "contro le continuità incapaci di cogliere la dinamica del cambiamento" (Morin, 1974) diviene pertanto occasione di elaborazione teorica sull'identità della disciplina stessa, ponendosi in equilibrio tra la sfera tecnica e quella poetica, ma attuandosi necessariamente nell' opera realizzata dando cioè sostanza alle «ragnatele di rapporti intricati che cercano forma» (Italo Calvino). NOTE out hitting a wall that only practice can penetrate» (Deleuze and Foucault 1972;Deleuze, 2002;Foucault, 1977;Deleuze, 2007), it is now essential to promote the professional profiles of artists, musicians, philosophers, humanistic architects and so on who are capable of managing design as a synthesis of external factors, but also as an internal dialectic, as well as skills capable of creating culture understood as technical knowledge. Sometimes, faced with the difficulty of discerning an identity for disciplines, we attempt to draw a boundary that allows us to better understand their meaning and content. ...
«For a place to leave an impression on us, it must be made of time as well as space – of its past, its history, its culture» (Sciascia, 1987).
Architecture is one the many disciplines which, due to their heteronomous nature, aspire to represent the past, present and future of a community. Just as the construction of buildings is not merely a response to a need, but rather an act that incorporates the concrete translation of desires and aspirations, so too do music, philosophy, and the figurative arts reflect contemporary themes in their evolution. The fragmentation of skills, the specialisation of knowledge, the rapid modification of the tools we work with, the digitalisation and hyperdevelopment of communication are all phenomena that have a substantial impact on the evolution of disciplines in a reciprocal interaction with the intangible values of a community – economic, social and cultural – as well as the material assets of the places where it expresses itself.
Interpreting heteronomy as a condition in which an action is not guided by an autonomous principle that is intrinsic to the discipline, but rather determined by its interaction with external factors, a theoretical reflection on the evolution of the tools of knowledge and creation has the task of defining possible scenarios capable of tackling the risk of losing an ability to synthesise the relationships between the conditions that define the identity of architecture itself.
The challenge of complexity is rooted in social, technological and environmental shifts: a challenge that involves space, a material resource, in its global scale and its human measure; and time, an immaterial resource, nowadays evaluated in terms of speed and flexibility, but also duration and permanence. These elements impact upon the project as a whole, as a combination of multiple forms of knowledge which, given their constant evolution, is subject to continuous comparison.
The cultural debate has investigated at length the topic of art being forced to devote itself to heteronomy whilst also retaining a need for aesthetic autonomy. The risk of forgetting its own ontological status, of losing its own identity in the fragmentation and entropy of the contemporary world, finds an answer in the idea of design as a synthesis between an artistic idea and the social and environmental conditions in which it is places, configuring itself as an element capable of reconciling the antithetical drives towards an autonomous vision of the work, on the one hand, and a heteronomous one linked to its geographical, cultural, sociological and psychological characteristics, on the other.
In the systemic and concerted working process so intrinsic to disciplines such as filmmaking and music – but also the visual arts or even philosophy – the act of designing is the expression of the relationship with a community of individuals whose actions are based on a role that is as social as it is technical, given that they act based on material and immaterial values of a public nature.
If indeed the sciences – as Thomas Kuhn demonstrated in his writings on the scientific revolutions – cannot be understood without their historical dimension, then disciplines such as those addressed in this Dossier represent cultural phenomena that can only truly be understood in their entirety when considered in the context of their era and the many factors that fed into their creation. However, precisely as demonstrated by Kuhn’s theories (Kuhn, 1987), their evolution also consists of “scientific revolutions”: moments of disruption capable of changing the community’s attitude towards the discipline itself and, perhaps more importantly, its paradigms.
Music, cinema, art, architecture and philosophy are all expressions of that which makes us human, in all its complexity: divided and confined to their own disciplinary fields, they are not capable of expressing the poetic quality of life and thus «making people feel and become aware of the aesthetic feeling» (Morin, 2019).
Emanuele Coccia, an internationally renowned philosopher and associate professor at the École des Hautes Études en Sciences Sociales in Paris, imagines a world in which everything you see is the product of an intentionality articulated by human, non-human and non-living actors. Design – not only anthropocentric design – is the most universal power in the world. Every living being can, in effect, design the world, but at the same time, every agent of matter can also design, and it is the interplay between these elements that creates a continuous metamorphosis of our environment. In other words, being alive is not a necessary condition for being a designer. The two anthropologists Alfred Gell and Philippe Descola, in their writings on Western society and nature, present contrasting views on the presence of the soul/animism in nature. The result is a sort of architecture of the landscape, in which nature itself is imbued with a sense of design intentionality that exists in a continuum with mankind.
Edoardo Tresoldi, a young Italian sculptor, is one of the latest exponents of the heteronomy of architecture, which rejects the limiting confines of individual disciplines so as to imagine a transversal vision of the environment and its construction. Through the interplay of transparencies created with ephemeral metal structures, Tresoldi exalts the geometrical qualities of this raw material, going beyond the simple spatiotemporal dimension to establish a dialogue between place and the artistic representation thereof. Tresoldi recounts this journey of his through five themes: Place, because architecture in itself is markedly conditioned by its context, as is – in his case – art; Design, that is the act of envisaging the work, which is ultimately influenced by everything around us and our imagination; Time, as art is characterised by a potential interweaving, a continuity in the creative processes influenced by the history of the place; Material, or rather, materiality and the duality between the technical and artistic parts; and, finally, “What’s Next”, exploring the idea of what the future holds for us. On this last point, Tresoldi imagines his works further opening up to a diversified range of skills in a way that would also carve out new professional profiles for young people.
Cristina Frosini, Director of the Milan Conservatory, with a contribution on music – «the supreme mystery of the sciences of man» (Lévi-Strauss, 2004) – offers reflections on a field with deep affinities with the discipline of architecture, with both sharing a strong relationship between composition and execution. The sheer vastness of musical expression, from the precision of the classical score to the freedom of interpretation exemplified by the conductor or the improvising jazz musician, sees the concepts of overall rhythm and melody, the homogeneity and identity of different instruments, and the circularity of the process as the key themes of music as a public art whose creative process has always been founded upon the relationship between technical factors and cultural factors.
The contribution provided by Michele Guerra, an academic and professor of History of Cinema, confirms the words of Edgar Morin. «Nowadays, cinema is widely recognised as an art, and in my opinion, it is a tremendous polyphonic and polymorphous art that is capable of stimulating and integrating into itself the virtues of all the other arts: novel-writing, theatre, music, painting, scenography, photography. [...] it can be said that those who participate in the creation of a film are artisans, artists, who play an important role in the aesthetics of the film» (Morin, 2019). The work of the “cinematographic construction site” is driven by forces which, incorporating the status quo of the technical and material factors, lead to “an idea of imaginary metamorphosis” which reflects the aspirations of a society in its efforts to become contemporary.
A concept of a heteronomous approach to “making” is also founded upon recognising the didactic value of the work, as emerges from Luigi Alini’s contribution on the figure of Vittorio Garatti – an intellectual first and architect second – whose pieces are the result of work that is as much immaterial as it is material, with an «experiential rather than mediatic» approach (Frampton, in Borsa and Carboni Maestri, 2018), as true architecture is expected to be.
The heteronomy of architecture, much like that of other similar disciplines, is based on engagement on two fronts: an understanding of the relevant international scenarios and the definition of the project charter, with a view to conforming it so that it takes into account any changes, operates in continuity with and with an appreciation for history, and develops in harmony with the universality of the discipline and the teachings of its masters.
Stimulating a dialogue between different cultural positions is a means to create the conditions for a degree of adherence to contemporaneity without compromising on a principle of historical continuity. In light of this, the contribution by Ferruccio Resta – the current Rector of the Politecnico di Milano – focuses on the varying cultural and intellectual positions that have animated the culture of the Politecnico over the years, representing a highly valuable heritage for the university. Nowadays, with the presence of certain indispensable premises such as sustainability and connectivity, technology seems to overwhelm the design process, outsourcing it to a sort of management of the engineering and component production aspects. Hence the need to reaffirm a “humanistic and human” dimension of the act of making, starting at the root by orienting the training processes in line with the words of historian and philosopher Yuval Noah Harari, who says: «Many pedagogical experts argue that schools should switch to teaching “the four Cs” – critical thinking, communication, collaboration, and creativity. More broadly, they believe, schools should downplay technical skills and emphasize general-purpose life skills. Most important of all will be the ability to deal with change, learn new things, and preserve your mental balance in unfamiliar situations».
This need reopens the theme of the dualism between “art” and “discipline”, surpassing it in favour of a coexistence of terminology in that it is the quality of the design and the piece that define where it belongs.
Reflecting on the foundations of the paths and tools employed in different disciplines – in light of the innovations that involve the project charter in terms not only of concepts, but also of instruments – means reflecting on the concept of “project culture”, understood as the ability to work through actions which combine different contributions, tackling complex problems by way of a conscious creative process.
The ability to envisage the new – as is implicit in the etymology of the word “project” itself – and, at the same time, to interpret continuity in the sense of a coherent system of methods and values, is shared by the disciplines and skills brought together in the Dossier: dealing with culture, society, the city, the landscape and the environment all at once requires a multifaceted vision, an ability to read problems, but also a certain openmindedness towards opportunities, the management of complexities, control of the risks of drops in quality in service of concepts of efficiency based on numerical parameters and the standardisation of languages.
A comparison of the various contributions and perspectives throws up a picture in which the importance of relationships, the search for what Eiffell defined «the secret laws of harmony», the disciplinary specificity of design as the ability to relate in order to «understand, criticise, transform» (Gregotti, 1981), the ability to distinguish that which is different by involving it in the transformation of design, all represent the foundations for the evolution of heteronomous disciplines in how they move beyond the notions of technique and context as passive referents which generate possibilities in line with the Rogersian reflection on pre-existing environmental elements as historical conditions for reference, critically taken on as determinants.
Hence the validity of a “polytechnic” cultural approach that is not only capable of deploying tools and skills which can deal with the operating conditions to be found in a heteronomous context, but also of stimulating critical approaches oriented towards innovation and managing change with the perspective of a project as an opportunity – in the words of Franco Albini – for «experimentation and verification in relation to the progression of construction techniques, tools for investigation, knowledge in the various fields and in relation to the shifts in contemporary culture» (Albini, 1968).
The need for a sense of humanism is strongly linked to the reintroduction of the concept of “beauty”, in its modern meaning, under which it shifts from a subjective value to a universal one. Hence the importance of the dialogue with disciplines that identify with the polytechnic mould – that is, one which has always been deeply attentive to the relationship between theory and practice, to the design of architecture as an action that is at once intellectual and technical.
As such, starting from the assumption that «no theory can be pursued without hitting a wall that only practice can penetrate» (Deleuze and Foucault 1972; Deleuze, 2002; Foucault, 1977; Deleuze, 2007), it is now essential to promote the professional profiles of artists, musicians, philosophers, humanistic architects and so on who are capable of managing design as a synthesis of external factors, but also as an internal dialectic, as well as skills capable of creating culture understood as technical knowledge.
Sometimes, faced with the difficulty of discerning an identity for disciplines, we attempt to draw a boundary that allows us to better understand their meaning and content. However, going on the points of view that have emerged in the Dossier, it seems more important than ever to «work on the boundaries of each field of knowledge», drawing upon a concept expressed by Salvatore Veca (Veca, 1979), making communication between fields a central value, interpreting relationships and connections, identifying the relational perspective as a fundamental aspect of the creative act.
The position of architecture as an “art at the edge of the arts”1, as so often posited by Renzo Piano, allows for a reflection on its identity by placing it in a position that centralises rather than marginalises it. A concept of “edge” that touches upon the sociological viewpoint that distinguishes the “finite limit” (boundary) from the “area of interaction” (border) (Sennet, 2011; Sennet, 2018), in which the transformational yet constructive contact with the entities necessary for its realisation takes place. The heteronomy of architecture coincides with its “universality”, a concept that Alberto Campo Baeza (Campo Baeza, 2018) believes to represent the identity of architecture itself. Indeed, its dependence upon human life, the development of society, of its cultural growth, derives from a single and inalienable factor: its heteronomy, the necessary condition for a process as artistic as it is technical, tasked with expressing the values of a community over time and representing the “beautiful” rather than the “new”.
A design practice based on – to borrow some concepts already expressed years ago by Edgar Morin – “contaminations that are necessary as well as possible”, on the contribution of “knowledge as an open system”, but above all, one aimed at working “against the continuities incapable of grasping the dynamics of change” (Morin, 1974), thus becomes an opportunity to develop a theory on the identity of the discipline itself, striking a balance between the technical and poetic spheres, but necessarily materialising in the finished work, lending substance to the «webs of intricate relationships that seek form» (Italo Calvino).
... He rejected the "totalization" of actions within the party, while still trying to capture the "generality" which revealed feminists, antipsychiatrists, workers, and homosexuals to be "allies" in a broad front. 104 As a political concept, generality thus supported relationships of alliance among a decentralized network of activists. ...
This article interprets Michel Foucault as a thinker of political coalition. While Foucault is often associated with a localist “micro-politics,” he also sought to help dispersed struggles “generalize” themselves into bigger, cohesive movements. Foucault gave his fullest account of the politics of generalization in manuscripts and drafts associated with two courses at the Collège de France, entitled Security, Territory, Population (1978) and The Birth of Biopolitics (1979), which are well known to political theorists for their discussions of “governmentality.” Intellectual historians have recently generated controversy by proposing that Foucault used his governmentality lectures to flirt with neoliberal positions. By reconstructing Foucault's coalitional project in the late 1970s, this article offers an alternative contextualist account of his purposes, while encouraging political theorists to reappraise the lectures as the basis for a Foucauldian theory of large-scale alliance politics.
... Foucault (2010c) distingue ainsi « intellectuels universels » et « intellectuels spécifiques ». Les premiers diraient « le juste-et-le-vrai pour tous », cherchant à s'ériger en conscience universelle, tandis que les seconds se politisent dans les secteurs où ils disposent de savoirs, où les situent leurs conditions de travail ou de vie, ce qui selon Foucault leur permettrait de gagner « une conscience beaucoup plus concrète et immédiate des luttes » (Foucault, 2010a ;2010b ;2010c). Dans un cas comme dans l'autre, il s'agit moins de mettre au service de causes un outillage conceptuel appliqué avec rigueur, que de se prévaloir de celui-ci pour asseoir une légitimité personnelle à intervenir dans le débat public. ...
Cet article propose une réflexion collective sur l’engagement militant à partir de la recherche en agriculture urbaine en France et aux États-Unis. Il s’appuie sur une revue qualitative de la littérature, complétée par une série de séminaires. Ancrée dans la géographie critique et militante, la recherche sur l’agriculture urbaine aux États-Unis se concentre sur le jardinage communautaire et promeut la justice alimentaire. Dans le contexte français, les registres espaces et acteurs considérés sont beaucoup plus diversifiés et la réflexivité critique et politique comparativement moins développée. L’article se conclut par un appel à plus de réflexivité critique en ce domaine.
... Foucault wrote Theatrum Philosophicum (1970) as a review of Deleuze's Difference and Repetition (1968) and Logic of Sense (1969) where he made the oft cited claim that "perhaps, one day, this century [the twentieth] will be called 'the Deleuzian century.'" 15 The two also recorded a conversation entitled "Intellectuals and Power" (1972), later publishing it in a special edition of the journal, L'Arc dedicated to Deleuze's works 16 . After Foucault's death, Deleuze published his book, Foucault (1986) soon after, of course. ...
Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post‐war French philosophy. Philosophers, cultural theorists, and others have devoted considerable effort to the critical examination of the work of each of these thinkers, but despite the strong biographical and philosophical connection between Foucault and Deleuze, very little has been done to explore the relationship between them. This special issue of Foucault Studies is the first collection of essays to address this critical deficit with a rigorous comparative discussion of the work of these two philosophers.
... From one perspective of the debate, these practices can be seen as 'codified', while from another perspective they are seen as 'disturbing'. Taking this oscillation into account means that we cannot stand outside of a discourse; we are always within discourse, as debaters or as analysts (Foucault & Deleuze, 1972). Deleuze suggests in Nomad Thought (1978) that it is possible to overcome this con- stellation by embracing multiplicity. ...
Discussing Foucault’s and Deleuze’s work on meaning-making, the article argues that we might make better use of the intersubjectivity of a meaning when interpreting emotions. Interpreting emotions in texts remains complicated because discussion on the ontological character of emotions sustains an opposition of emotion to meaning structures. Both Foucault and Deleuze conceive meaning-making through permanent oscillation between the subjective accounts of a meaning and its collective interpretation. These two dimensions are not in conflict but create meaning through their interdependence. On the basis of this interdependence, we can conceive of an interpretive analysis of emotions as a way to study language means that label particular emotions as relevant, legitimized, or useful. This shift of the debate on emotions away from what emotions are and toward what they mean enhances the critical shape of interpretive analysis of emotions because it uncovers conflicts hidden behind the veil of allegedly neutral policy instruments.
... Hay también referencias puntuales a Foucault en El Anti-Edipo, Diálogos, Mil mesetas, ¿Qué es la filosofía?, entre otros textos. Cabe mencionar asimismo la "Posdata sobre las sociedades de control" (Deleuze 2005e), cuyo argumento se inscribe en la vía foucaultiana: Deleuze indaga la configuración contemporánea del capitalismo, los mecanismos de poder y los modos de subjetivación en las sociedades post-disciplinarias y arriba a conclusiones cercanas a las de Foucault en su curso Seguridad, territorio, población, abandonando la idea de represión para pensar el poder como había hecho en L'Anti-OEdipe. 5 Por otra parte, encontramos algunas instancias de colaboración entre Deleuze y Foucault: escribieron la "Introducción general" a la edición francesa de las obras completas de Nietzsche , compartieron la ex-periencia del Grupo de Información sobre las Prisiones, 6 mantuvieron el diálogo "Los intelectuales y el poder" (Deleuze y Foucault 2002) y confluyeron en una discusión, junto a Guattari, a propósito de un número de la revista Recherches (Deleuze, Foucault y Guattari 1994). ...
In this article we shall tackle the Kantian key reading adopted by Deleuze when dealing with Foucault's philosophy. According to our hypothesis, the specificity of the Deleuzian interpretation is that the Kantian trait he claims Foucault to show does not involve the topics most commonly researched on between him and Kant (Modern Times, Finitude, Ethics). Actually, it refers to the way in which Foucault faces the issue of the articulation between the visible and the statable within the realm of knowledge, as well as the manner in which he solves it by the passage towards the dimension of Power, which operates analogically to Kant's schema. Our aim is to develop the layout and the implications of this Deleuzian perspective.
... Los argumentos de Spivak, con los que contesta negativamente la cuestión, se basan en la esencia del mensaje de siempre: no poder llegar a su destino independiente de la posición social del emisor y del destinatario (Derrida, 1986). Al mismo tiempo, critica contundentemente a Foucault y Deleuze (Foucault y Deleuze, 1972;Foucault, 1994), concretamente su negativa a la necesidad de representación por el subalterno, ya que según los dos filósofos franceses, los subalternos son capaces de representarse a ellos mismos sin precisar del intelectual para dicha tarea. Ahora bien, para Spivak la escucha es siempre institucionalizada; por ende, el mensaje puede fallar. ...
... La inquietud epistemológica de Foucault hacia el poder parte de sus dudas hacia las formas de lucha adecuadas en las situaciones desiguales de opinión, participación y acción. Foucault es enfático en el hecho de que se desconoce a fondo qué es el poder, en la inquietud que suscita este como fenómeno visible e invisible, presente y oculto, inmerso en todo y en todos (Foucault, 1972). ...
p>Este estudio busca identificar las relaciones de poder entre sociedad civil y Estado en el debate presentado en Colombia durante la reforma a la salud realizada en 2013. Se discuten los hallazgos en función de los conceptos y argumentos acerca del poder postulados por el filósofo Michel Foucault. Los resultados señalan que la configuración del Sistema General de Seguridad Social en Salud conllevó años después la determinación de múltiples actores dentro del sistema, con disparidad de poderes de acción frente al desarrollo de la política pública de salud. Los grados de participación y de poder se asocian a la naturaleza social del estamento al que pertenece cada grupo y a los intereses económicos o políticos que representan. Se recomiendan acciones centradas hacia la construcción social de una política de salud enfocada en la garantía de esta desde una perspectiva de derecho que module los alcances mercantiles y económicos asociados a la política que regulan y determinan (entre otras) el sistema de salud en Colombia.</p
... La inquietud epistemológica de Foucault hacia el poder parte de sus dudas hacia las formas de lucha adecuadas en las situaciones desiguales de opinión, participación y acción. Foucault es enfático en el hecho de que se desconoce a fondo qué es el poder, en la inquietud que suscita este como fenómeno visible e invisible, presente y oculto, inmerso en todo y en todos (Foucault, 1972). ...
Resumen.
Este estudio busca identificar las relaciones de poder entre sociedad civil y Estado en el debate presentado en Colombia durante la reforma a la salud realizada en 2013. Se discuten los hallazgos en función de los conceptos y argumentos acerca del poder postulados por el filósofo Michel Foucault. Los resultados señalan que la configuración del Sistema General de Seguridad Social en Salud conllevó años después la determinación de múltiples actores dentro del sistema, con disparidad de poderes de acción frente al desarrollo de la política pública de salud. Los grados de participación y de poder se asocian a la naturaleza social del estamento al que pertenece cada grupo y a los intereses económicos o políticos que representan. Se recomiendan acciones centradas hacia la construcción social de una política de salud enfocada en la garantía de esta desde una perspectiva de derecho que module los alcances mercantiles y económicos asociados a la política que regulan y determinan (entre otras) el sistema de salud en Colombia.
Abstract
This study seeks to identify the power relationships between the civil society and the state in the debate occurred in Colombia around the healthcare reform conducted in 2013. Findings are discussed on the basis of concepts and arguments provided by the philosopher Michel Foucault. Results evidence that the configuration of the Colombian healthcare system, led in the subsequent years to the emergence of multiple actors within the
system, with unequal action powers towrads the healthcare public policy development. Degrees of participation and power are associated to the social nature of each social stratum, as well as to the economic and political interests they represent. The article recommends actions focused on the social construction of a health policy aimed at guaranteeing health rights, which moderates the mercantile and economic scopes usually
associated to that policy and that regulate and determine and determine (among others) the healthcare system in Colombia.
... As has been argued, all social theory is, in a sense, a "way of seeing, " or even properly "visual work" (Woodiwiss, 2005). For Deleuze (Deleuze and Foucault, 1972), however, theory is also and above all wall-piercing-not only scoping reality, but already acting upon it ("representation is no longer, there is only action"). Clearly, ways of thinking about social life affect it directly-as once Frazer (1994Frazer ( [1890), p. 181, put it, long before William I. Thomas, "imagination acts upon man as really as does gravitation, and may kill him as certainly as a dose of prussic acid. ...
In the context of a social-theoretical take on the link between social life and visibility, this paper invites to shift the focus from visibility phenomena to “the visible”. A theory of visibility, it is submitted, must be constructed as a theory of the medium. In opposition to visibility as a set of formal relations, what the visible brings to the fore is the existence of a mid-term, a connective tissue. Also, if a theory is a prelude to a science, then a theory is needed that makes possible to measure the visible in itself. The development of an “intrinsic” theory of the visible, one capable of generating its own variables and constants, along with the conceptual space for their articulation, is retrieved through the joint contributions of surface theories (Simmel, Goffman, Portmann) and intensity theories (Deleuze, Thom). The piece presents a set of notions that could be of use to analyze the fiber of the visible and the trajectories occurring in the visible, in view of laying out a series of laws of the visible.
... Las relaciones de poder, entendidas como conducción de conductas individuales y colectivas, operan en el Estado pero también en espacios distintos y distantes de este. (Foucault, 2001a(Foucault, , p. 13632001b, p. 11801975, pp. 31-32;1997, pp. ...
... Las relaciones de poder, entendidas como conducción de conductas individuales y colectivas, operan en el Estado pero también en espacios distintos y distantes de este. (Foucault, 2001a(Foucault, , p. 13632001b, p. 11801975, pp. 31-32;1997, pp. ...
In its historic mission of limiting the power, constitutionalism reduces power to the State. In this paper I will present the process of concentration of power that took place during the first years of the government of Carlos Menem in Argentina: concentration of power in the President, and in the economic corporations. Against this background, the constitutional reform projects and the discussions preceding of the 1994 reform, they were concerned about the President's power but they forgot the power of private capital.
... © 1999, Román Reyes, Fundador y Director · © 2016, Progetto Pier Paolo Pasolini resulta abordar estos compartimientos como momentos discretos y discontinuos, separados por rupturas irrevocables. Prorrogando las críticas de Sartre pero desplazándolas de nivel, cabría preguntarnos a nosotros, usuarios de la "caja de herramientas"(Foucault, 2001c(Foucault, : 1176) foucaultiana, si en nuestra aproximación no reemplazamos también nosotros el cine por la linterna mágica, alumbrando ahora una arqueología, después una genealogía, más tarde una ética; pero sin admitir sus encabalgamientos, coexistencias y recurrencias 4 .Lo que sigue se inscribe en el horizonte de posibilidades abiertas por esta pregunta, esto es, por la posibilidad de comunicar el análisis foucaultiano de los discursos políticos de los siglos XVII a XX, contenidos en el curso Defender la sociedad, con ciertas precisiones respecto de las epistemes clásica y moderna, que son objeto del libro Las palabras y las cosas. Esta posibilidad surge de una constatación elemental, a saber, que tanto en la arqueología de las ciencias humanas como en la genealogía de los discursos políticos, Foucault reconoce que uno de los elementos que permite la caracterización de estas formaciones y sus distinciones respectivas es la relación con el origen. ...
‘Human being’ is the only one among all living beings, who possess the ability to speak, even though predominantly the ability to think is considered as its distinguishing feature. However, the opinion of the individual largely depends on the language he has learned, because by learning a language either in the beginning of his life or in the following years, in fact a new structure of thinking is absorbed in order to enable him to respond to the opinion of the interlocutor. Thus, the ability to speak, is expressed only in the context of a language and this in is a barrier for all humanity, because the differences between languages represent the differences that exist between societies but not the genetic differences between living organisms.
Malgré la nouvelle Loi canadienne sur l'accessibilité C-81 de 2019 visant à rendre le Canada accessible pour tous et exempt d'obstacles pour les personnes en situation de handicap, les problèmes d'accessibilité demeurent courants. Ceci accroit nettement les difficultés d'inclusion, y compris chez les élèves que cela concerne. Parmi les mesures de soutien offertes aux personnes en situation de handicap, les chiens-guides et d'assistance constituent l'un des moyens efficaces de pallier leur handicap et d'augmenter leur autonomie. Toutefois, ils rendent également visible la différence qui les stigmatise. Ainsi, les bénéficiaires sont fréquemment victimes d'une double discrimination : envers leurs attributs personnels et envers leur chien-guide ou d'assistance.
Cette recherche de nature qualitative descriptive vise à mieux comprendre l'expérience de l'accessibilité pour les bénéficiaires de chiens-guides et d'assistance. Cette accessibilité a été mise en relation avec les facteurs environnementaux du MDH-PPH2, le modèle écosystémique et le continuum d'inclusion scolaire, tout en considérant le facteur historique de la pandémie de COVID-19. Pour ce faire, un devis descriptif allié à la méthode photovoix a été menée avec 15 bénéficiaires de chiens-guides ou d'assistance. Dans un premier temps, le groupe a fait paraitre des publications et des photos sur un groupe Facebook, puis 10 personnes ont pris part à des entretiens individuels non dirigés pour approfondir la compréhension des thèmes soulevés.
Les résultats de recherche permettent de comprendre que les obstacles à l'accessibilité sont nombreux et complexes pour les bénéficiaires. Ceci s'explique entre autres par les interactions entre les facteurs environnementaux et différents systèmes, ce qui place les personnes en accessibilité intégrée ou correctrice, plutôt qu'universelle. Plusieurs élèves en situation de handicap ont d'ailleurs vécu des situations d'exclusion ou de ségrégation pendant leur parcours scolaire, que ce soit avec ou sans le chien d'assistance. Enfin, un thème émergent de cette recherche touche les interactions sociales, qui semblent être l'un des facteurs entrainant des conséquences importantes sur la participation sociale des bénéficiaires, bien qu'elles soient peu étudiées à ce jour. Les considérations formulées visent à soutenir des changements au niveau du macro-système, ou macro-environnement, dont une clarification des lois et une plus grande implication dans les efforts de sensibilisation de la part des instances gouvernementales ou décisionnelles, afin de retirer la responsabilité de militer aux personnes en situation de handicap.
p>Together and separately, the French philosopher Gilles Deleuze and the French psychoanalyst and critic Félix Guattari have produced a vast and, I believe, highly important body of work. This thesis examines their collaborations, which combine Deleuze's substantial work in philosophy and Guattari's work as psychoanalyst, philosophico-political writer and activist. These collaborations are extraordinarily fertile workshops for the production of concepts and distinctions - of which there is a dizzying array - and which, it is a purpose of this thesis to argue, provide an original and powerful purchase on important themes in criticism today.
The organisation and content of this thesis is determined by two conditions: the vast conceptual apparatus of Deleuze and Guattari, and the fact that they have not, or not yet, entered the theoretical canon in the English-speaking world. The aims of the thesis are: firstly, to make the case of Deleuze and Guattari's importance and relevance for contemporary Anglo-American criticism; secondly, to name their project - as a project 'for a minoritarian ethics of inclusion'; thirdly, to isolate their main problematic - as the problematic of oppression and liberation; fourthly, to name the terms of this problematic - modernity, the people, democracy, major/minor, literature; fifthly, to select and define the main concepts that they develop in order to redefine the problematic and its terms - 'artificial territoriality', 'line of flight' or 'line of escape' ( ligne de fuite ), 'exclusive' and 'inclusive' processes; finally, to unfold the perspective that emerges as a result of the above, and to show its impact on contemporary criticism.</p
“Noble sciences” was a term sometimes used by Michel Foucault to refer mostly to Mathematics and Physics (and, to a lesser extent, Chemistry). This article explores this notion, based on Dits et écrits, understanding that there is a strong connection between this term and a reflection on “enlightenment”, or Aufklärung. But how has this heritage unfolded in our days? We will discuss this theme, advancing to the text “La vie: l’experience et la science”, where another important associated question will appear: how to understand what can give Philosophy “dignity” amid the extension of that Kantian tradition?
Recent commentaries on the relation between Deleuze and Foucault often operate with an implicit idea of compatibility or consistency that postulates systematic harmony as the decisive criterion for the affinity between them. Accordingly, the predominant question is whether Deleuze and Foucault are “true” friends philosophically and politically. Although the assessments differ, they share a likewise implicit notion of the friend as familiar that excludes any form of ambivalence in amicable relations and consequently cannot fully account for the dynamics and variability of the relation between Deleuze and Foucault. This article tries to address this problem by suspending the notion of the friend-as-familiar, effectively posing the question of what concept of friendship we would have if the ambivalent relation between Deleuze and Foucault would be the model. For this, the reconstruction begins with the early encounters and follows their relationship until the supposed split in the context of the desire-pleasure-debate. What becomes apparent is the dialogical structure of the philosophical friendship between Deleuze and Foucault that entails convergences as well as divergences, which will eventually be related to their own and fundamentally different concepts of friendship. Deleuze and Foucault, as will be argued, are neither “vrais amis” nor “faux amis” but simply amis that practised a form of philosophical friendship, lasting for more than 15 years.
O que há a aprender sob a situação atípica, distópica de uma doença generalizada, senão talvez, justamente, uma nova condição de pensar e uma nova imagem do pensamento? O conjunto de ideias-chave que marcam a modernidade e o contemporâneo, como as de relativização, de diferencialidade ou divergência, de dissolução e liquefação, de ponto de vista e de perspectiva, em suma, todo esse conjunto de concepções e situações que apontam para uma alteridade, que remetem a um movimento e a uma impermanência, a um fora ou a um devir, parecem de algum modo subitamente reféns da unicidade de um macro ou meta-acontecimento exclusivo. A molaridade pandêmica é um de seus traços mais terríveis. Ou seria ela antes rizomática? Enfim, como pensá-la, ou talvez, questão mais exigente, quem deverá pensá-la, que novos intelectuais o momento está a exigir? Algumas pistas poderão talvez ser encontradas na entrevista entre Foucault e Deleuze, de abril de 1972, intitulada Os intelectuais e o poder.
Les mobilisations pour les droits des étrangers sont parfois le cadre de pratiques langagières reposant sur une idéologie langagière caractérisant la parole politique comme une voie d’émancipation possible. On s’intéressera en particulier à une pratique, celle de « ne pas parler à la place des premiers concernés » telle qu’elle se réalise dans ce champ de luttes. Ce travail se situe à l’articulation entre analyse de discours et sociolinguistique. Loin d’être une simple exigence morale, « ne pas parler à la place des premiers concernés » est une pratique politisée qui prend sens, pour les militants, en opposition à ce qu’ils identifient comme l’appropriation ou de l’invisibilisation, par les groupes dominants, de la parole des groupes minorés dans l’espace public. On pose l’hypothèse que le langage est, pour ces militants, une ressource pour exprimer leur solidarité avec les étrangers sans-papiers. Cette pratique d’éthique langagière se manifeste à différents niveaux langagiers. Elle imprègne les interactions, les mises en discours, et les actes. On la conceptualise comme un registre (Agha 2007) en ce qu’il s’agit d’une norme interactionnelle pervasive qui se caractérise par sa multi-modalité. Nous illustrerons ses manifestations aux niveaux mimo-postural, pragmatique et interactionnel.
Should critical traditions value transparency, surface effects, and a realist attitude? Does the frame of realism help us recognize, narrate, and understand histories marked by erasure? This article analyzes Denise Riley’s 1988 book “Am I That Name?” alongside Gayatri Spivak’s essay of the same year, “Can the Subaltern Speak?” and argues that a stubbornly realist gaze remains blind to the enduring questions of feminist and postcolonial thought.
Liquid and solid, soft and hard, light and heavy describe bodily sensations and are at the same time related to the physical states of matter. The transformation from one to the other can be characterised as a petrification or a liquification process. Colloquially, these terms are used not only to describe natural but also cultural and social transformations. Paradigmatic petrification processes are for example the transition from oral to written in communication or the increasing use of inorganic instead of organic materials in architecture. As petrification leads to a higher durability, it is also connected with the dimension of time and ontological concepts of existence. Here, petrification will be further defined and its applicability tested through thought experiments for example in the field of food and foodways. This attempt to systematize and summarize has been inspired by new materialism and phenomenology as well as by artistic, archaeological and philosophical approaches by Meret Oppenheim, Jan and Aleida Assmann, Richard Bradley, Zygmunt Bauman and others. The potential of the epistemological concept is being demonstrated in archaeology, the humanities and the natural sciences. Beyond this, the new terminology is a powerful tool to reunite mind and matter and helps to bridge the nature-culture divide.
For a Peripheral Theory in Love: Reading Agamben, Derrida, Rancière. The introduction of Giorgio Agamben’s book entitled Stanzas, Word and Phantasm in Western Culture is about the relationship of philosophy and poetry to knowledge in Western culture. The stanza is “the essential nucleus” of Tuscan poetry in the thirteenth century. It is actually an invention of Tuscan poets who call stanzas the parts that compose every canzone. Stanza is a word for chamber in Tuscan dialect as well as in Italian. Agamben points out that what makes possible its poetical existence is the fact that a stanza is a topos outopos, a topos which contains its own negation: it is the reality of unreality. Agamben’s thesis is that Western culture has forgotten the unitary status the Western word had until the thirteenth century. The thirteenth century could still conceive poetic activity as a philosophical one and then Western culture has known a separation between two poles that define knowledge and word. This paper aims to investigate the relationship between knowledge and words in Derrida, Rancière and Agamben.
Subversive writing : the performativity of ordinary people’s speech in Jacques Rancière’s method of equality
The aim of this article is to reflect on Rancière’s method of equality and how it implements a dissensual operation that removes objects, subjects and discourses from their usual place in everyday and conventional interpretative frameworks and reintroduces them into the field of inventions of different forms of language, manifestations and arguments. The inspiration that Rancière has found in Foucault’s work helps us firstly to understand the place of fabulation in the writing of the ordinary man and the political and subversive aspects of its literarity. We emphasize that the method of equality questions us about the construction of new forms of academic writing that leaves room for other theorizations than those of professional theorists and about the status of other non-academic texts in the production of a poetics of knowledge.
Walter Benjamin and Bertolt Brecht's short-lived project for a critical theory journal, Krise und Kritik, foundered in 1931 on the shoals of positivism. Since then, a series of anti-foundational challenges to traditional critical theory has fragmented the landscape of critical theory and, especially, critical praxis, leaving us disarmed today, in these unprecedented times. This essay offers a way forward by means of what it calls “counter-critical theory”: a critical method that indexes the original impulse of critical theory, but liberates it from its foundation in order to allow for a more open-ended and permanent re-examination of how power circulates and recirculates throughout society. Counter-critical theory is a pure theory of illusions and calls for a strategic, ecumenical practice of political disobedience, accompanied by an unrelenting and resolute deployment of interpretation and resignification.
RESUMO O engajamento dos intelectuais franceses na década de 1970 marcou a emergência de novas modalidades de intervenção pública e uma redefinição das relações entre produção cultural e política. Associada a uma intensa interlocução com os grupos militantes da esquerda extraparlamentar, instituídos ou fortalecidos a partir dos protestos de 68, a mobilização das principais figuras do pensamento francês deflagrou um processo de incorporação das temáticas do "gauchismo", o que significava estabelecer, ainda que por vias nem sempre evidentes, um profundo e tenso diálogo com Marx e os marxismos. Foi uma época de filiações cruzadas e ruidosas, de alianças estratégicas e de grande inventividade organizacional, reunidas e acumuladas nos dispositivos intelectuais de engajamento propostos por ativistas e notórios representantes da Filosofia e Ciências sociais, entre os quais, Michel Foucault e o Groupe d'Information sur les Prisons (GIP). A história do encontro entre Foucault e a questão prisional condensa os principais vetores políticos que deram fisionomia à conjuntura social dos anos 1970, manifestando as contradições de uma teoria fortemente impactada pela experiência militante. O "efeito GIP" sobre Foucault demarca, ao mesmo tempo, o horizonte e os limites de sua crítica e do legado intelectual de sua obra. Com o auxílio de registros documentais do arquivo de Foucault, depositado no Institut Mémoires de l'Édition Contemporaine (IMEC), e do acervo sobre os grupos militantes de 68, localizado na Bibliothèque de Documentation Internationale Contemporaine (BDIC), este texto propõe problematizar essa história.
This study seeks to identify the power relationships between civil society and the state in the debate occurred in Colombia around the healthcare reform conducted in 2013. Findings are discussed on the basis of concepts and arguments provided by the philosopher Michel Foucault. Results evidence that the configuration of the Colombian healthcare system led in the subsequent years to the emergence of multiple actors within the system, with unequal action powers towrad the healthcare public policy development. Degrees of participation and power are associated to the social nature of each social stratum, as well as to the economic and political interests they represent. The article recommends actions focused on the social construction of a health policy aimed at guaranteeing health rights, which moderates the mercantile and economic scopes usually associated to that policy and that regulate and determine (among ohters) the healthcare system in Colombia.
Establishing a relationship between the studies of Karl Marx and the research of Michel Foucault is not an easy task. There are readings describing the differences; others might emphasize the similarities while some others criticize Foucault’s developments from a Marxist perspective. In my present work I try to clarify the linkage between the disciplinary power and capitalism of Michel Foucault’s work within the context of the above-mentioned complexities. According to my proposed reading, capitalism does not explain the emergence of the disciplinary power, even if the production and accumulation of capital have applied disciplinary technics.
Cette thèse s’intéresse à la place alternative que pourrait prendre la technologie dans la poursuite des grandes finalités éducatives qui ont pour objectif de former des citoyens qui ont le souci des autres et qui participent à relever les défis de notre temps.
Proposer un rôle alternatif à la technologie en éducation, c’est d’abord critiquer son rôle actuel, c’est faire passer la technologie du statut de solution à celui de problème. Cette critique de la technologie se fonde sur une perspective issue des théories critiques qui autorise à penser la technologie au-delà de son aspect fonctionnel en y reconnaissant un aspect politique.
La démarche méthodologique empruntée dans cette recherche est théorique et spéculative, interpellant les axes que sont l’interprétation, l’argumentation et le récit.
Cette thèse a pour premier objectif l’appropriation de la théorie politique de la technologie d’Andrew Feenberg. Cette théorie, qui est aussi le cadre théorique de la recherche, est présentée aux côtés des principales théories de la technologie. Un deuxième objectif consiste à dresser un idéal-type du hacker. Le hacker est ce personnage de la révolution numérique qui code, décode et recode la technologie et les réseaux. C’est cet idéal-type qui est confronté à la théorie de Feenberg. Un dernier objectif consiste à formuler des propositions théoriques qui pourraient enrichir le champ d’études de la technologie éducative en intégrant d’une manière explicite la dimension politique de la technologie en vue de constituer un espace pédagogique alternatif de la technologie.
La mise en parallèle de la théorie de Feenberg et de l’idéal-type du hacker nous permet de souligner l’importance de certaines adéquations. Il semble que tenir compte de la friction entre un pouvoir de normalisation et un pouvoir d’affirmation de la part de citoyens-acteurs change l’espace pédagogique traditionnel de la technologie. Cette friction, loin d’être nuisible, est plutôt la chance de comprendre le type d’humain normé qui est produit par une technologie, et de modifier ce processus par le souci de soi et des autres. Cette « pédagogie de la technologie » intègre des aspects politiques, esthétiques et éthiques sans rejeter l’aspect fonctionnel de la technique.
This article proposes the historico-philosophical analysis of interpretative practices of French postmodernist philosophers through their contextualization in intellectual debate and social-institutional conditions of production of philosophical knowledge in French in the 60-70 of the 20th century. Philosophical strategies of postmodernism are placed in the context of "in-terpretative wars" that took place between historians of philosophy and new interpreters (Fou-cault, Deleuze, Derrida, Lyotard). The article considers specificity and the new criteria of postmodern interpretation that appears as a radicalization of hermeneutics on the terrain of se-miology and, simultaneously, focuses on literature as a new model of philosophical discourse. The article examines the main contradictions of postmodern project that does not allow it to become "the other" in the fight against "the same" in French philosophy. Demonstrating the incompatibility of postmodern pluralism of sense and the historical-philosophical principles of objectivity and contextualization, the author introduces the distinction between historico-philosophical studies and philisophizing that appeals to philosophical texts of the past.
This paper aims to provide an overview of surveillance theories and concepts that can help to understand and debate surveillance in its many forms. As scholars from an increasingly wide range of disciplines are discussing surveillance, this literature review can offer much-needed common ground for the debate. We structure surveillance theory in three roughly chronological/thematic phases. The first two conceptualise surveillance through comprehensive theoretical frameworks which are elaborated in the third phase. The first phase, featuring Bentham and Foucault, offers architectural theories of surveillance, where surveillance is often physical and spatial, involving centralised mechanisms of watching over subjects. Panoptic structures function as architectures of power, not only directly but also through (self-) disciplining of the watched subjects. The second phase offers infrastructural theories of surveillance, where surveillance is networked and relies primarily on digital rather than physical technologies. It involves distributed forms of watching over people, with increasing distance to the watched and often dealing with data doubles rather than physical persons. Deleuze, Haggerty and Ericson, and Zuboff develop different theoretical frameworks than panopticism to conceptualise the power play involved in networked surveillance. The third phase of scholarship refines, combines or extends the main conceptual frameworks developed earlier. Surveillance theory branches out to conceptualise surveillance through concepts such as dataveillance, access control, social sorting, peer-to-peer surveillance and resistance. With the datafication of society, surveillance combines the physical with the digital, government with corporate surveillance and top-down with self-surveillance.
After Les Mots et les choses, the outer limits begin to disappear from Foucault’s work, and after about 1970, the notions of ‘power’ and ‘politics’ come to occupy an important place in his work. A tremendous amount has been written about this phase of Foucault’s work and it has now become quite a familiar ground. For this reason it is not essential to concentrate too closely on the detail of Foucault’s theories here. In addition, this work will be approached from quite a different angle from that which is usually taken, in keeping with our theme of the ‘history of the limits’.
This article approaches Pierre Bourdieu’ sociology and his contributions to Translation Studies. We will look at some theoretical notions developed by Bourdieu in his sociology of knowledge as well as at his social theory regarding the researcher’s reflexivity towards himself and his object. Then we will put these notions to test in a specific research about translation developed by the Canadian traductologist Jean-Marc Goaunvic, who analyses the reception of science-fiction in postwar France.
This article describes the genesis of psychotherapeutic accompaniment in Brazil through philosophical, social and historical circumstances which made it possible. Its contribution concerning crisis prevention, treatment adherence, health promotion and rehabilitation of psychiatric disorders is stressed. The sociopolitical scenario of the last four decades is considered condition of possibility to psychotherapeutic accompaniment's knowledge and praxis, understood as hybridization of some mental health intervention 'rationalities. The prolific dialogue with psychoanalysis and mental health community interventions places psychotherapeutic accompaniment amidst an ambiguous process of renewal which, paradoxically, consolidates but disperses its function. Psychotherapeutic accompaniment understood as a modality of mental health support is deeply related with ongoing Brazilian's Psychiatric Reform. The conclusion states that regular psychotherapeutic support techniques and community interventions constitute two different although complementary therapeutic strategies, which characterize psychotherapeutic accompaniment as a local practice with its flaws and virtues, deeply revealing national and local scenario.
A partir da correlação, postulada pelo pensamento de Michel Foucault, entre o exercício do poder e a manifestação da verdade, o presente artigo pretende retraçar as exigências políticas de sua filosofia, relacionando-as com a figura de um tipo intelectual que tem por função não mais a defesa da universalidade, mas sim sua transgressão política e teórica - quer dizer: "política" porque "teórica".From the correlation, postulated by the thought of Michel Foucault, between the exercise of the power and manifestation of the truth, this paper aims to retrace the political demands of his philosophy, linking them to the figure of an intellectual type who has no more basis for the defense of universality, but its political and theoretical transgression - it means: "political" because "theoretical".
Deleuze and Foucault shared a period of political activism and both drew connections between their activism and their respective approaches to philosophy. However, despite their shared political commitments and praise of each other's work, there remained important philosophical differences between them which became more and more apparent over time. This article identifies some of the political issues over which they disagreed and shows how they relate to some of their underlying philosophical differences. It focuses on their respective approaches to the state, to ‘actuality’ and to the analysis of the present.
Uno de los aportes más interesantes de las reflexiones de Michel Foucault durante la década de 1970 ha sido dar cuenta de un funcionamiento productivo de las relaciones de poder. En el presente trabajo, intentaré indicar que, a pesar de que Foucault postuló un funcionamiento productivo de las relaciones de poder, mantuvo una mirada netamente represiva sobre la ley. Así mismo, trataré de mostrar que esta reducción de la ley a mera prohibición le impidió dar cuenta del papel que ella cumple en las sociedades disciplinarias.
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