The article i have read is the one that he wrote for
the International Enconter organized in 1988 by the
Association pour le Centre Michel Foucault. Lebrun
says that Les mots et les choses is a book that
invites a new lecture about the historical relevance
of Descartes, Kant, or Husserl. Concerning to
phenomelogy, he postulates that Les mots et les choses
shows that Husserls phenomenolgy could not understand
the historical episteme of the classical epoch,
beacause it misunderstood Kants philosophy, and this
leads up to think that the archeologycal movement puts
phenomelogy as a "sign of the time" rather than the
reborn of and antique philosophical proyect. As far as
i can remember, Lebrun uses Dreyfus and Rabinows
terms, and refers to les mots et les choses like (i
will improvise a translation) "the phenomenology that
ends all phenomenologies" then Foucault appears like
"the last phenomelogist"...
adr
--- B R <psicopr@xxxxxxxxxxxx> escribió: > Do you
know the coments of Gerard Lebrun about
> Foucault? What articles do you know adapted for
> english?
>
> b.r.
>
> --- nairda oremor <oxanairda@xxxxxxxxx> escreveu: >
> 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>
> escribi:
> > >
> > 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!?
> > Informacin de Estados Unidos y Amrica Latina, en
> > Yahoo! Noticias.
> > Vistanos en http://noticias.espanol.yahoo.com
>
> =====
> http://www.geocities.com/bernardorieux
> "Navigare necesse; vivere non est necesse"
> Pompeu
>
>
_______________________________________________________________________
> Yahoo! Encontros
> O lugar certo para encontrar a sua alma gmea.
> http://br.encontros.yahoo.com/
_________________________________________________________
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Información de Estados Unidos y América Latina, en Yahoo! Noticias.
Visítanos en http://noticias.espanol.yahoo.com
the International Enconter organized in 1988 by the
Association pour le Centre Michel Foucault. Lebrun
says that Les mots et les choses is a book that
invites a new lecture about the historical relevance
of Descartes, Kant, or Husserl. Concerning to
phenomelogy, he postulates that Les mots et les choses
shows that Husserls phenomenolgy could not understand
the historical episteme of the classical epoch,
beacause it misunderstood Kants philosophy, and this
leads up to think that the archeologycal movement puts
phenomelogy as a "sign of the time" rather than the
reborn of and antique philosophical proyect. As far as
i can remember, Lebrun uses Dreyfus and Rabinows
terms, and refers to les mots et les choses like (i
will improvise a translation) "the phenomenology that
ends all phenomenologies" then Foucault appears like
"the last phenomelogist"...
adr
--- B R <psicopr@xxxxxxxxxxxx> escribió: > Do you
know the coments of Gerard Lebrun about
> Foucault? What articles do you know adapted for
> english?
>
> b.r.
>
> --- nairda oremor <oxanairda@xxxxxxxxx> escreveu: >
> 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>
> escribi:
> > >
> > 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!?
> > Informacin de Estados Unidos y Amrica Latina, en
> > Yahoo! Noticias.
> > Vistanos en http://noticias.espanol.yahoo.com
>
> =====
> http://www.geocities.com/bernardorieux
> "Navigare necesse; vivere non est necesse"
> Pompeu
>
>
_______________________________________________________________________
> Yahoo! Encontros
> O lugar certo para encontrar a sua alma gmea.
> http://br.encontros.yahoo.com/
_________________________________________________________
Do You Yahoo!?
Información de Estados Unidos y América Latina, en Yahoo! Noticias.
Visítanos en http://noticias.espanol.yahoo.com