Re: Deconstructing the System (fwd)

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The concept of self, especially of the Cartesian cogito, has received a
great deal of critical attention from postmodern and neostructuralist
theorists. The rational ego is posited as the subject of knowledge in modern
science and technology, animating the utopian projects of industrial
civilization, and culminating in great urban conglomerates, in theme parks
like Epcot Center, as in the sealed universe of commodities which
constitutes the omnipresent mall. The selves which in the modernist
tradition have become the subjects of knowledge and scientific power were,
in the Christian tradition supplanted by modernism, the eternal souls that
provided an invariant substratum for the fluctuating experience of human
emotion and sense perception, providing a spiritual continuity in the quest
for salvation: the stable vehicle bound for the static endpoint (eschaton)
of history. That eschaton provided the template on which the modern idea of
technological utopia has been modelled, from Bacon through Disney. The Magic
Kingdom is, after all, a rarefied and idyllic image of suburbia with
synthetic manifestations of American fantasy, from fake presidents to the
eternally childlike persona of Peter Pan, both thinly disguised forms of the
national self-image of incorruptible innocence. It's as if America wanted to
go to heaven so badly that it created its own version of it, with prices
accessible to most everyone, improving on Christianity by insuring salvation
to anyone for a nominal fee. The mall, a pervasive expression of the same
sensibility, provides an environment where the self, transformed from
pilgrim or scientist to consumer, can achieve happiness, the realization of
dreams, by the purchase of commodities. Thus the original quest for
salvation has been transformed into one for consumption without end through
the mechanisms of the science, technology and capitalist economy created by
the modern cogito: "I consume therefore I am." But has the freedom which was
originally to be achieved through salvation from sin, and later to be won by
the twin revolutions of modernity - the industrial and the political -
really been provided by the culture industry of consumer choice? The notion
of freedom is based on the concept of the will: it is a characteristic of
the will, which is supposedly capable of uncoerced volition. If a consumer
"chooses" to buy a product, is she or he then expressing her or his free
will? The advertisers would have us believe it, and many of us have been
convinced, at least implicitly accepting the idea that shopping is the good
life and inscribing the desiring subject of consumerism into ourselves by
our daily practice of mall strolling

>From: William J King <bill@xxxxxxxxxx>
>Reply-To: foucault@xxxxxxxxxxxxxxxxxxxxxxxxxx
>To: foucault@xxxxxxxxxxxxxxxxxxxxxxxxxx
>Subject: Deconstructing the System (fwd)
>Date: Fri, 22 Dec 2000 10:22:44 -1000
>
>
>
>
>http://www.nytimes.com/books/00/12/17/reviews/001217.17saidlt.html?1220inside
>
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<H5>December 17, 2000</H5>

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<FONT SIZE=3D+3>Deconstructing the System</FONT>

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<hr size=3D1 align=3Dleft width=3D120>

<font size=3D+1><I>In the final volume of his writings, Foucault explores=

the nature of power.</I></font>

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<b>Related Links</b>

<LI><A HREF=3D"/books/00/12/17/specials/foucault.html">Featured Author: M=

ichel Foucault</A>

<LI><a href=3D"/books/first/f/foucault-power.html">First Chapter: 'Power'=

</a>

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<H5>By EDWARD W. SAID</H5>

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<FONT COLOR=3D#000000 SIZE=3D-1><B> POWER

<BR>

Essential Works of Foucault, 1954-1984: Volume Three.<br>

</B>



<FONT COLOR=3D#000000> By Michel Foucault.<br>

</B>



<FONT COLOR=3D#000000> Edited by James D. Faubion.<br>

</B>



<FONT COLOR=3D#000000> Translated by Robert Hurley and others.<br>

484 pp. New York:<br>

The New Press. $30.<br>

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<p>

<img src=3D"/images/w.gif" align=3Dleft alt=3DW>hen he died of AIDS in =

1984 Michel Foucault was 57, perhaps the most celebrated public intellect=

ual in Europe and extremely well known elsewhere. He had been an itineran=

t professor of philosophy in places like Tunis, Uppsala and Warsaw until =

1970, when he gained one of the chairs at the Collège de France, t=

he most sought-after and elite teaching positions in the country. Though =

without registered or degree-seeking students, the Collège is wher=

e 50 professors lecture formally to anyone who wants to listen without qu=

estions or discussion. Although his first book, ''Madness and Civilizatio=

n,'' has still never been fully translated into English (only an abridgme=

nt), Foucault has benefited from an extraordinarily attentive audience of=

academic readers in the United States for whom the long, unbroken succes=

sion of his many books has been a resource of quite seminal theoretical a=

nd historical importance.

<p>

In such works as ''The Order of Things,'' ''The Archeology of Knowledge,=

'' ''Discipline and Punish'' and ''The History of Sexuality,'' plus sever=

al volumes of essays and interviews, Foucault propounded fascinating, hig=

hly original views about such matters as the history of systems of though=

t, delinquency, discipline and confinement, in addition to introducing in=

to the vocabulary of history, philosophy and literary criticism such conc=

epts as discourse, statement, episteme, genealogy and archaeology, each o=

f them bristling with complexity and contradiction such as few of his imi=

tators and disciples have ever mastered or completely understood.

<p>

Of Foucault's work it is, I think, true that it leaves no reader untouch=

ed or unchanged for two main reasons. One, because, as he has said, each =

book was an experience for him of being enmeshed, imprisoned in ''limit-e=

xperiences'' like madness, death and crime, and also of trying rationally=

to understand ''this involvement of oneself'' in those difficult situati=

ons. Second, his books were written ''in a series: the first one leaves o=

pen problems on which the second depends for support while calling for a =

third. . . . They are interwoven and overlapping.'' Even those readers in=

whom he has produced a distaste that goes as far as revulsion will also =

feel that his urgency of argument is so great as to have made a lasting i=

mpression, for better or for worse. =

<p>

While it is probably too early to say that Foucault is as radical and st=

rong a figure as Nietzsche, the revolutionary German philosopher is the w=

riter closest to him. During much of his career, Foucault studied, commen=

ted on and took up Nietzsche with a rare affinity of spirit. ''Power'' co=

ntains a long essay, ''Truth and Juridical Forms,'' whose best section is=

also a remarkable meditation on Nietzsche's thought.

<p>

This volume is the latest addition to the list of Foucault's posthumous =

writings to appear in average (in some cases somewhat below average) Engl=

ish translation. Shortly after his death, two of Foucault's closest frien=

ds collected all his miscellaneous shorter works in four large volumes th=

at were published by Gallimard as ''Dits et Écrits, 1954-1988.'' T=

hree English-language volumes have been selected and compiled from the Ga=

llimard edition. They have been arranged, according to the series' editor=

, the Berkeley anthropology professor Paul Rabinow, quoting Foucault, as =

follows: Volume I, ''Ethics,'' about ''the way a human being turns him- o=

r herself into a subject,'' that is, a self or ego; Volume II, ''Aestheti=

cs, Method, and Epistemology,'' ''organized around Foucault's analysis of=

'the modes of inquiry which try to give themselves the status of the sci=

ences' ''; and now ''Power,'' about ''the objectivizing of the subject in=

dividing practices,'' or, Rabinow adds, ''power relations.'' I would gue=

ss that ''dividing practices'' means the way by which, for instance, psyc=

hology is distinguished or divided from biology as a science, and the way=

the thinking ego or individual scientist in one case is a different pers=

ona in different situations.

<p>

<NYT_INLINETABLE version=3D"1.0" type=3D""><p><table align=3D"right" widt=

h=3D"175" border=3D"0" cellpadding=3D"2" cellspacing=3D"2">

<tr><td align=3Dright><img src=3D"http://graphics.nytimes.com/books/00/12=

/17/specials/foucault.2.jpg" width=3D"160" height=3D"215"><br>

<font size=3D-2>Camera Press</font></td></tr><p>

<tr><td align=3Dleft><font size=3D-1>

<LI><A HREF=3D"/books/00/12/17/specials/foucault.html">Featured Author: M=

ichel Foucault</A></font><hr size=3D1></td></tr></table>

<NYT_INLINETABLE>

To the untutored reader even the introductory notes to this collection, =

while somewhat helpful, require decoding, since they depend on familiarit=

y with a whole world of philosophical investigation inherited and assumed=

by Foucault. Take ''the subject.'' Classical European philosophy from De=

scartes to Kant had supposed that an objectively stable and sovereign ego=

(as in ''cogito ergo sum'') was both the source and basis for all knowle=

dge. Foucault's work not only disputes this but also shows how the subjec=

t is a construction laboriously put together over time, and one very liab=

le to be a passing historical phenomenon replaced in the modern age by tr=

anshistorical impersonal forces, like the capital of Marx or the unconsci=

ous of Freud or the will of Nietzsche. Each of these explanatory forces c=

an be shown to have a ''genealogy'' whose ''archaeology'' Foucault's hist=

ories provide.

<p>

Foucault's studies furnish the evidence for this dismantling, in additio=

n to showing how various powerful social institutions like the church, th=

e public health and medical professions, the law and the police, as well =

as the processes of learning themselves, actually have built and administ=

er the power that rules the modern Western state. For him, what matters i=

s not the individual writer or philosopher but an impersonal, continuing =

activity he calls discourse, with its rules of formation and possibility.=

Those rules mean that users of the discourse must have qualifications an=

d academic accreditation -- plus a specialized technical knowledge -- tha=

t not just anyone can either possess or provide. =

<p>

Thus, to contribute to early-18th-century medical discourse one would ha=

ve had to think in very specific, even confining terms and be able to for=

m statements according to prescribed lines, rather than freely making dir=

ect and immediate observations that correspond to a patient's actual phys=

ical malady. Foucault's interesting idea is that ''health'' and ''disease=

'' are never stable states, or matters of truth and reality, but are alwa=

ys constructed to suit the type of medical ''gaze'' that the doctor has, =

whether that is therapeutic, punitive, providential or charitable. =

<p>

Truth is not a fixed absolute, Foucault says provocatively, but an effec=

t of the scientific discourse, which sets up a working, albeit contingent=

, distinction between true and false. And all of that depends on how the =

socially constructed networks of hospitals, clinics, laboratories, medica=

l schools and governmental administrations function together at various h=

istorical moments, which Foucault's work strives painstakingly to describ=

e and demystify, moment by moment, step by step. The net result is nothin=

g less than a history of truth seen, in the final analysis, as an art of =

government.

<p>

It is quite evident from this brief summary that Foucault's interest in =

such things as penology or mental illness or even sciences like philology=

and economic theory can be traced back to his lifelong fascination with =

confinement, punishment and the micromanagement of details by an at times=

insinuating, at other times dominating power. ''Power'' is full of essay=

s and interviews that show in often compelling and ingenious terms the wa=

y a Renaissance sovereign personality like the king or cardinal slowly di=

sappears, in order to reappear as the legal minutiae of a penal code admi=

nistered by impersonal committees, theoreticians of surveillance and puni=

shment like Jeremy Bentham or guilds of scholars and experts who guard th=

eir ''fields'' with jealous alertness against intruders. Whereas Louis XV=

had a would-be regicide slowly tortured to death before his impassive ga=

ze, the modern wielders of power are scattered along many strands of the =

social fabric, invisible, impersonal, but just as cruel when they deal wi=

th transgressors and delinquents. No one more than Foucault has studied t=

he workings of these systems of power, and the way in which we have all b=

ecome ''governable.'' No one more than he has understood the dangers pose=

d to the system by renegades and rebels like Sade, Nietzsche, Mallarme an=

d other great transgressive artists.

<p>

<NYT_INLINETABLE version=3D"1.0" type=3D"">

<table align=3D"right" width=3D"240" border=3D"0" bgcolor=3D"#ffeecc" cel=

lpadding=3D"6">

<tr><td><font color=3D9900000><h5><center>FROM THE ARCHIVES<br></h5></cen=

ter></font>

<font size=3D-1>"French intellectual life is a scenario. It has its stars=

and

histrionic polemics, its claque and fiascoes. It is

susceptible, to a degree remarkable in a society so

obviously literate and ironic, to sudden gusts of lunatic

fashion. A Sartre dominates, to be followed by

Levi-Strauss; the new master is soon fusilladed by

self-proclaimed 'Maoist-structuralists.' The almost

impenetrable soliloquies on semantics and

psychoanalysis of Jaques Lacan pack their full houses. Now th=

e mandarin of the hour is

Michel Foucault.

<P>

". . . an honest first reading

produces an almost intolerable sense of verbosity, arrogance =

and obscure platitude. Page

after page could be the rhetoric of a somewhat weary sybil in=

dulging in free association.

Recourse to the French text shows that this is not a matter o=

f awkward translation. . . .

<P>

"One asks these questions because Foucault's claims are sweep=

ing, and because, one

supposes, he would wish to be read seriously or not at all. H=

is appeal, moreover, to

contemporaries of exceptional intelligence both at home and i=

n England (this book appears

in a series edited by R. D. Laing) is undeniable. This is no =

confidence trick. Something of

originality and, perhaps, of very real importance, is being a=

rgued in these often rebarbative

pages."

=

<p>

-- <I><a href=3D"/books/00/12/17/specials/foucault-order.html">George Ste=

iner's review of "The Order of Things,"</A> (Febr. 28, 1971) </I></font><=

/td></tr>

</table>

</NYT_INLINETABLE>

There are many problems and questions that come to mind as one reads Fou=

cault, but one thing is never in doubt: he was a prodigious researcher, a=

man driven by what he once called ''relentless erudition.'' Perhaps the =

most riveting extract in ''Power'' is ''Lives of Infamous Men,'' a short =

introduction he wrote to a collection of early-18th-century records of in=

ternment (police blotter entries most likely), about quasi-anonymous men =

and women convicted of particularly horrible crimes -- infanticide, canni=

balism, incest, dismemberment and the like. These minimal biographies, he=

says, are ''singular lives, transformed into strange poems through who k=

nows what twists of fate -- this is what I decided to gather into a kind =

of herbarium.'' In other words, they are gems gathered by him from the le=

avings or excess of his bibliophilia. These not-quite-anonymous people ''=

were able to leave traces -- brief, incisive, often enigmatic -- only at =

the point of their instantaneous contact with power,'' a convergence that=

produced a ''blend of dark stubbornness and rascality . . . lives whose =

disarray and relentless energy one senses beneath the stone-smooth words.=

'' Just as their memorialist Foucault displays remarkable literary flair,=

responding brilliantly to the grisly semi-secrecy of their lives, their =

macabre presence on the fringes of society, simultaneously menacing and g=

ripping. =

<p>

It is that exercise of imagination focused on the marginal and shadowy, =

harnessed to a formidably ascetic work ethic, that so distinguished Fouca=

ult as a philosopher and historian. I saw him lecture once at the Coll&eg=

rave;ge de France in the early spring of 1978, when he addressed a very l=

arge and quite motley crowd drawn from the beau monde all the way through=

the academic ranks down to the clochards (or tramps) who had wandered in=

for shelter. Dressed in a white shirt buttoned to the very top, tieless =

and in a black suit, his completely bald (perhaps shaven) head glistening=

in the poor light, he strode in quickly, sat down and began to read from=

his redoubtably well-prepared text. No jokes, small talk, hemming and ha=

wing. His performance that day was an exercise in stark, concentrated asc=

eticism, his severity of learning and dedication keeping every word taut =

and in place. The subject was ''governmentality,'' and the lecture is in =

''Power,'' where it is identified as part of a yearlong course on ''Secur=

ity, Territory and Population.'' Though this was just before he had openl=

y espoused the gay politics and self-experimentation of his last years (p=

robingly investigated by James Miller in ''The Passion of Michel Foucault=

''), one could sense in his lecture a coiled-up energy as he surveyed the=

pastoral and police element in modern government that, I now feel, he wa=

s highlighting in order to undermine later. =

<p>

Unfortunately, not all of the material in ''Power'' is of equal merit, n=

either in the way it is presented nor in its substance. In order to make =

shorthand generalizations about major social and epistemological shifts i=

n several European countries, Foucault resorts to maddening, unsupported =

assertions that may be interesting rhetorically but cannot pass muster ei=

ther as history or as philosophy. Too often, grand statements about socie=

ty as a whole or at its extremes are presented without evidence or proof =

(Foucault seems to have had an addiction for the beginnings of centuries,=

as if history ran in hundred-year periods, of which the first part was u=

sually where the important events occurred), while at other times complic=

ated interviews that were conducted with him about a specific situation i=

n Iran or Poland are left to stand gnomically, without explanation or con=

text, and, sad to say, seem very dated. At other times, a lamentably lite=

ral translation, as in ''One of the great problems of the French Revoluti=

on was to bring an end to this type of peasant plunder,'' delivers approx=

imate meanings that may be funny but aren't very helpful. Can you imagine=

an energetic bureaucrat called ''the French Revolution'' bustling around=

like the March Hare trying to do something about a ''problem'' called ''=

peasant plunder''? =

<p>

Some of these difficulties have to do with editors, translators and a pu=

blisher who out of a worthy respect for Foucault's memory and achievement=

probably thought they should leave the great man's words as they were, e=

ven when they were delivered hastily or far too allusively. While this as=

sures completeness of texts, it doesn't help the reader, who is left to f=

lounder unnecessarily in passages that could have been eliminated altoget=

her or improved considerably with useful notes. On the other hand, to foo=

tnote a passage from an untranslated essay in an unobtainable source by w=

ay of assisting the reader is, finally, a silly conceit. That occurs too.=

But despite these flaws there is no doubt that at least half of ''Power'=

' is well worth having and making the effort to understand.

<p>

What I found specially valuable in the collection were the unexpected pl=

easures of essays like ''Lives of Infamous Men'' and a magnificent long d=

iscussion, ''Interview With Michel Foucault,'' originally published in It=

aly around 1980. Not only can one hear him elaborate on the continuity of=

his thought and its relationships with the Frankfurt School, Freud, Marx=

, Gaston Bachelard and Georges Canguilhem (his main teacher, the eminent =

French historian of science), but we are also given a rare opportunity to=

see how a great and original mind produces its work as well as itself at=

the same time, clarifying issues while discovering new problems in thoug=

ht and in life. Foucault's extraordinary blend of energy and pessimism gi=

ves a remarkable dignity to his work, which is anything but an exercise i=

n professorial abstraction. =

<p>

Rather, as Foucault puts it, his thinking is animated by the frightening=

realization that ''the Enlightenment's promise of attaining freedom thro=

ugh the exercise of reason has been turned upside down, resulting in a do=

mination by reason itself, which increasingly usurps the place of freedom=

=2E'' This impasse is the real core of Foucault's work. Even more dramati=

cally, it also illuminates the impasse that his astonishingly intense, co=

mpacted life seems on some level to have exhibited.

<br>



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<I>Edward W. Said, a professor of English and comparative literature at C=

olumbia University, is the author of the forthcoming book ''Reflections o=

n Exile.''</I>

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