Btw, here's a link to Arianna's paper, for those interested:
http://www.generation-online.org/p/fpfoucault1.htm
On Sun, Nov 7, 2010 at 2:15 PM, james <spatium@xxxxxxxxx> wrote:
> Arianna, I have read it, yes. It is rather dense, but I found
> Beatrice Han's book (and essays) very helpful. I'm still not sure how
> much the problems he identifies there carry his own work. For
> example, his conclusion to The Order of Things seems to put his
> analysis of Kant to work in a Nietzsche frame, and it seems that
> without Kant's anthropology this would not have been possible. Even
> though later on he rejects the book, I wonder how much the "place of
> man" remains throughout his corpus, if only as an empty space. An
> empty space, moreover, than disperses itself and will have nothing to
> do with the "last instance" (Althusser).
>
> And Arianna, I will read you essay on F's Introduction, but until
> then, is he Kantian simply by virtue of his use of a prioris, or is it
> the specific way in which he problematizes the appearance of the
> transcendental in the empirical? Is Foucault working out the Kantian
> aporia of inner sense, or leaving it behind?
>
> james
>
> On Sat, Nov 6, 2010 at 7:52 AM, Douglas Olena <doug@xxxxxxxxx> wrote:
>> James and Arianna,
>>
>> I think Arianna is correct James, Foucault thought of himself as a Kantian. Semiotext(e) published a translation of Foucault's Introduction to Kant's Anthropology in 2008. It is, as far as I know, complete, unlike the online version Arianna pointed you to. You might also be interested in The Politics of Truth, also Semiotext(e), a collection of Foucault's essays edited by Sylvère Lotringer. Some of the Kantian connections, especially the first three essays by Foucault follow Kant's suggestions, critique Kant, and the Enlightenment.
>>
>> Best.
>>
>> Doug
>>
>> -----
>> Douglas Olena
>> doug@xxxxxxxxx
>> http://olena.com/wordpress1
>> -----
>>
>> On Nov 6, 2010, at 5:13 AM, ari wrote:
>>
>>>
>>> Hi James,
>>>
>>> have you read it? It's been online for many years now.
>>> http://www.generation-online.org/p/fpfoucault1.htm
>>> Foucault also makes an explicit connection in the entry he wrote under the
>>> pseudonym Maurice Florence to the Dictionnaire des Philosophes on himself,
>>> which begins like this: 'To the extent that Foucault fits into the
>>> philosophical tradition, it is in the critical tradition of Kant, and his
>>> project could be called a critical history of thought' (p. 457 of Michel
>>> Foucault Essential volume 2 Aesthetics).
>>> My comments on your questions are online, but in short I'd add that crucial
>>> to this particular work is not only the ethical and political issue of what
>>> man makes of himself, but also a clear stance against transcendentalism in
>>> all its forms and for a peculiar epistemological pragmatics.
>>>
>>> Enjoy it,
>>>
>>> Arianna
>>>
>>>
>>> On Fri, 5 Nov 2010 23:08:55 -0400, james <spatium@xxxxxxxxx> wrote:
>>>> Hi All,
>>>>
>>>> In the previous thread there was a tie into F's dissertation (1 of 2)
>>>> on Kant's pragmatic anthropology. If this in fact demonstrates F's
>>>> connection to Kant...in what way? By pointing out the arrival of man
>>>> as doublet, and identifying the role of an "originary" in terms of
>>>> something like an empirical a priori, strong connections can be made
>>>> with F's early work of his own. But I wonder, what use does F make of
>>>> these notions - is it critical or constructive (that is, is he a
>>>> neo-Kantian)?
>>>>
>>>> james
>>>> _______________________________________________
>>>> Foucault-L mailing list
>>> _______________________________________________
>>> Foucault-L mailing list
>>
>> _______________________________________________
>> Foucault-L mailing list
>>
>
http://www.generation-online.org/p/fpfoucault1.htm
On Sun, Nov 7, 2010 at 2:15 PM, james <spatium@xxxxxxxxx> wrote:
> Arianna, I have read it, yes. It is rather dense, but I found
> Beatrice Han's book (and essays) very helpful. I'm still not sure how
> much the problems he identifies there carry his own work. For
> example, his conclusion to The Order of Things seems to put his
> analysis of Kant to work in a Nietzsche frame, and it seems that
> without Kant's anthropology this would not have been possible. Even
> though later on he rejects the book, I wonder how much the "place of
> man" remains throughout his corpus, if only as an empty space. An
> empty space, moreover, than disperses itself and will have nothing to
> do with the "last instance" (Althusser).
>
> And Arianna, I will read you essay on F's Introduction, but until
> then, is he Kantian simply by virtue of his use of a prioris, or is it
> the specific way in which he problematizes the appearance of the
> transcendental in the empirical? Is Foucault working out the Kantian
> aporia of inner sense, or leaving it behind?
>
> james
>
> On Sat, Nov 6, 2010 at 7:52 AM, Douglas Olena <doug@xxxxxxxxx> wrote:
>> James and Arianna,
>>
>> I think Arianna is correct James, Foucault thought of himself as a Kantian. Semiotext(e) published a translation of Foucault's Introduction to Kant's Anthropology in 2008. It is, as far as I know, complete, unlike the online version Arianna pointed you to. You might also be interested in The Politics of Truth, also Semiotext(e), a collection of Foucault's essays edited by Sylvère Lotringer. Some of the Kantian connections, especially the first three essays by Foucault follow Kant's suggestions, critique Kant, and the Enlightenment.
>>
>> Best.
>>
>> Doug
>>
>> -----
>> Douglas Olena
>> doug@xxxxxxxxx
>> http://olena.com/wordpress1
>> -----
>>
>> On Nov 6, 2010, at 5:13 AM, ari wrote:
>>
>>>
>>> Hi James,
>>>
>>> have you read it? It's been online for many years now.
>>> http://www.generation-online.org/p/fpfoucault1.htm
>>> Foucault also makes an explicit connection in the entry he wrote under the
>>> pseudonym Maurice Florence to the Dictionnaire des Philosophes on himself,
>>> which begins like this: 'To the extent that Foucault fits into the
>>> philosophical tradition, it is in the critical tradition of Kant, and his
>>> project could be called a critical history of thought' (p. 457 of Michel
>>> Foucault Essential volume 2 Aesthetics).
>>> My comments on your questions are online, but in short I'd add that crucial
>>> to this particular work is not only the ethical and political issue of what
>>> man makes of himself, but also a clear stance against transcendentalism in
>>> all its forms and for a peculiar epistemological pragmatics.
>>>
>>> Enjoy it,
>>>
>>> Arianna
>>>
>>>
>>> On Fri, 5 Nov 2010 23:08:55 -0400, james <spatium@xxxxxxxxx> wrote:
>>>> Hi All,
>>>>
>>>> In the previous thread there was a tie into F's dissertation (1 of 2)
>>>> on Kant's pragmatic anthropology. If this in fact demonstrates F's
>>>> connection to Kant...in what way? By pointing out the arrival of man
>>>> as doublet, and identifying the role of an "originary" in terms of
>>>> something like an empirical a priori, strong connections can be made
>>>> with F's early work of his own. But I wonder, what use does F make of
>>>> these notions - is it critical or constructive (that is, is he a
>>>> neo-Kantian)?
>>>>
>>>> james
>>>> _______________________________________________
>>>> Foucault-L mailing list
>>> _______________________________________________
>>> Foucault-L mailing list
>>
>> _______________________________________________
>> Foucault-L mailing list
>>
>