John, maybe you would like to read the note that
Gerard Lebrun wrote about the phenomenology contained
on Les Mots et les Choses. This might give you the
chance to link the death of the man as the end of
phenomenology rather than the end of Subjectivity. You
can find the articule in the book that George
Canguilhem dedicated to Foucault, called Michel
Foucault philosophe (1989).
adr
--- John Patrick <panoptician@xxxxxxxxxxx> escribió: >
Chris and Trent,
> I agree with both of you that the death of Man
> refers to a subjectivity that
> arose (or at least reached its fruition) in Europe
> under humanism, a
> subjectivity I choose to designate witha capital S.
> My more tenuous (but
> probably not original) assumptions are that this
> Subjectivity had its roots
> in Socratic philosophy and ended with Nietzche.
> Foucault does say "God and
> man died a common death." ("Nietzche, Geneaolgy,
> History" I believe.
>
> I also think it is possible to resist the dominant
> discourse. Foucault does
> it. My question is how, without reverting back to
> the Great Men of history
> explanation.
>
>
>
> >From: Trent Hamann <thhamann@xxxxxxxxxxxxx>
> >Reply-To: foucault@xxxxxxxxxxxxxxxxxxxxxxxxxx
> >To: foucault@xxxxxxxxxxxxxxxxxxxxxxxxxx
> >Subject: Re: Subjectivity
> >Date: Thu, 26 Sep 2002 11:11:44 -0400
> >
> >I'm not sure I agree with your premisses here.
> >
> >Foucault never argues for the end of subjectivity.
> All of his interest in
> >ethics, technologies of the self, and an aesthetics
> of existence is a
> >consideration of what kinds of creative work may be
> done within the
> >supposed limitations of specific subject
> formations.
> >
> >Subjectivity is not a transhistorical or
> metaphysically fixed "thing" so
> >much as a site and process of local formation that
> greatly determines how
> >individuals act, think, speak, etc. "Man" is the
> product of a historically
> >and culturally unique set of processes of
> subjectivation that emerge in
> >modern Europe, perhaps most prominently under the
> labels of "Enlightenment"
> >and "Humanism" (with all of the specific practices
> and discourses they have
> >deployed). It is a complex often self
> contradictory historical formation
> >that arose gradually and is also likely to come to
> be replaced by something
> >else. (Perhaps it already has?)
> >
> >Resistance is possible by first of all becoming
> critically aware of those
> >limitations that are historically and culturally
> conditioned and imposed
> >through forms of governance yet appear to be
> permanent, natural, or fixed
> >in some other way (e.g., "sexuality"). One key to
> seeing how this may be
> >possible is by recognizing that much of the work of
> subjectivation is
> >performed more or less freely by individuals upon
> themselves (what Foucault
> >calls "ethics" and studies as "technologies of the
> self").
> >
> >Trent
> >
> >On Thursday, September 26, 2002, at 10:34 AM, John
> Patrick wrote:
> >
> >>If Foucault argues for the end of Subjectivity
> (the death of Man) and that
> >>resistance to the dominant discourse or regime of
> truth does not exist,
> >>where does that leave Foucault?
> >>
> >>Is Foucault a Subject? Is his work a successful
> challenge to the dominant
> >>discourse of the age?
> >>
> >>I think the answer to both questions is yes, which
> pardoxically undermines
> >>his arguments.
> >>
> >>
> >>
> >>
>
>>_________________________________________________________________
> >>Send and receive Hotmail on your mobile device:
> http://mobile.msn.com
> >>
>
>
>
>
>
_________________________________________________________________
> MSN Photos is the easiest way to share and print
> your photos:
> http://photos.msn.com/support/worldwide.aspx
>
_________________________________________________________
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Gerard Lebrun wrote about the phenomenology contained
on Les Mots et les Choses. This might give you the
chance to link the death of the man as the end of
phenomenology rather than the end of Subjectivity. You
can find the articule in the book that George
Canguilhem dedicated to Foucault, called Michel
Foucault philosophe (1989).
adr
--- John Patrick <panoptician@xxxxxxxxxxx> escribió: >
Chris and Trent,
> I agree with both of you that the death of Man
> refers to a subjectivity that
> arose (or at least reached its fruition) in Europe
> under humanism, a
> subjectivity I choose to designate witha capital S.
> My more tenuous (but
> probably not original) assumptions are that this
> Subjectivity had its roots
> in Socratic philosophy and ended with Nietzche.
> Foucault does say "God and
> man died a common death." ("Nietzche, Geneaolgy,
> History" I believe.
>
> I also think it is possible to resist the dominant
> discourse. Foucault does
> it. My question is how, without reverting back to
> the Great Men of history
> explanation.
>
>
>
> >From: Trent Hamann <thhamann@xxxxxxxxxxxxx>
> >Reply-To: foucault@xxxxxxxxxxxxxxxxxxxxxxxxxx
> >To: foucault@xxxxxxxxxxxxxxxxxxxxxxxxxx
> >Subject: Re: Subjectivity
> >Date: Thu, 26 Sep 2002 11:11:44 -0400
> >
> >I'm not sure I agree with your premisses here.
> >
> >Foucault never argues for the end of subjectivity.
> All of his interest in
> >ethics, technologies of the self, and an aesthetics
> of existence is a
> >consideration of what kinds of creative work may be
> done within the
> >supposed limitations of specific subject
> formations.
> >
> >Subjectivity is not a transhistorical or
> metaphysically fixed "thing" so
> >much as a site and process of local formation that
> greatly determines how
> >individuals act, think, speak, etc. "Man" is the
> product of a historically
> >and culturally unique set of processes of
> subjectivation that emerge in
> >modern Europe, perhaps most prominently under the
> labels of "Enlightenment"
> >and "Humanism" (with all of the specific practices
> and discourses they have
> >deployed). It is a complex often self
> contradictory historical formation
> >that arose gradually and is also likely to come to
> be replaced by something
> >else. (Perhaps it already has?)
> >
> >Resistance is possible by first of all becoming
> critically aware of those
> >limitations that are historically and culturally
> conditioned and imposed
> >through forms of governance yet appear to be
> permanent, natural, or fixed
> >in some other way (e.g., "sexuality"). One key to
> seeing how this may be
> >possible is by recognizing that much of the work of
> subjectivation is
> >performed more or less freely by individuals upon
> themselves (what Foucault
> >calls "ethics" and studies as "technologies of the
> self").
> >
> >Trent
> >
> >On Thursday, September 26, 2002, at 10:34 AM, John
> Patrick wrote:
> >
> >>If Foucault argues for the end of Subjectivity
> (the death of Man) and that
> >>resistance to the dominant discourse or regime of
> truth does not exist,
> >>where does that leave Foucault?
> >>
> >>Is Foucault a Subject? Is his work a successful
> challenge to the dominant
> >>discourse of the age?
> >>
> >>I think the answer to both questions is yes, which
> pardoxically undermines
> >>his arguments.
> >>
> >>
> >>
> >>
>
>>_________________________________________________________________
> >>Send and receive Hotmail on your mobile device:
> http://mobile.msn.com
> >>
>
>
>
>
>
_________________________________________________________________
> MSN Photos is the easiest way to share and print
> your photos:
> http://photos.msn.com/support/worldwide.aspx
>
_________________________________________________________
Do You Yahoo!?
Información de Estados Unidos y América Latina, en Yahoo! Noticias.
Visítanos en http://noticias.espanol.yahoo.com