Foucault's 'What is an author' : towards a critical discourse of practice as research

A vexed issue for many artistic researchers is related to the need for the artist/researcher to write about his or her own work in the research report or exegesis. In the creative arts, the outcomes that emerge from an alternative logic of practice are not easily quantifiable and it can be difficult to articulate conclusions objectively given the emotional and ideological investments and the intrinsically subjective dimension of the artistic process. How then, might the artist as researcher avoid on the one hand, what has been referred to as 'auto-connoisseurship', the undertaking of a thinly veiled labour of valorising what has been achieved in the creative work, or alternatively producing a research report that is mere description or history?

In this paper I suggest that a way of overcoming such a dilemma is for creative arts researchers to shift the critical focus away from the notion of the work as product, to an understanding of both studio enquiry and its outcomes as process. I’d like to draw on Michel Foucault’s essay ‘What is An Author ‘ to explore how we might move away from art criticism to the notion of a critical discourse of practice-led enquiry that involves viewing the artist as a researcher, and the artist/critic as a scholar who comments on the value of the artistic process as the production of knowledge.

Foucault’s essay provides artistic researchers with a template for more objective and distanced discourse on the practice-led research process and its writing. It allows researchers to locate themselves within contexts of theory and practice and provides an analytical framework though which researchers might locate themselves and their work within the broader social arena and field of research, As I will show with reference to the work of Donna Haraway and a number of commentaries on Pablo Picasso’s Demioselles d’Avignon, an application of Foucault’s ideas need not negate those subjective and situated aspects of practice as research.

The Body of Christ : blasphemy, eroticism and transgression in Martin Scorses's The Last Temptation of Christ

Martin Scorsese’s film The Last Temptation of Christ (1988) has polarised critics and audiences for almost two decades. The film is most often remembered for offending the religious sensibilities of fundamentalist Christians, who objected to Scorsese’s representation of Christ as a neurotic figure who struggles to reconcile his divinity with his sexual impulses.

Even critics who reject the fundamentalist accusations of blasphemy are divided about the film’s value. For example, Rolando Caputo praises the film as an unrecognised masterpiece, which confirms Scorsese’s status as an auteur. Conversely, Leonard W. Levy, dismiss the film as having little artistic merit. This paper re-evaluates the film as a serious theological text by re-examining the film in the light of Michel Foucault’s essay ‘A Preface to Transgression,’ arguing that the film can be read as a sophisticated attempt to examine the connections between corporeality, divinity and human subjectivity.

Comparison of Australian and Malaysian views on the use of biometric devices in everyday situations

Since the September 11, 2001 terrorist attacks in New York City, many countries including Australia and Malaysia have been able to justify the use biometric devices such as fingerprint scans, retina scans and facial recognition for identification and surveillance of its citizens and others in the name of national security. In addition, biometric devices are increasingly being used worldwide by organizations to keep track of their employees and their productivity, leading to concerns of privacy and civil rights violations. Taking the critical theory perspective, this paper will analyse the data collected and report on the findings of a survey carried out in Australia and Malaysia, with respect to the responses provided and opinions expressed to the survey's open ended and other questions by individuals as to their current use, experiences, preferences, concerns about the devices and the situations in which they think biometric devices should be used, including in their workplaces. This descriptive study uses both quantitative and qualitative data to examine what Australians and Malaysians think about the use of biometric devices in everyday situations and compare them as to their similarities and differences within the context of each nation's culture and political systems. The paper will then critically examine the ethical and civil rights issues involved in the use of biometric devices in everyday life and what regulatory and legal measures should be taken to safeguard the rights of citizens while maintaining security and productivity, in order to avoid the situation of Michel Foucault's Panopticon becoming an unpleasant everyday reality, which could negatively influence social justice and create social change due to its effects on individuals in two multicultural societies. the apper will argue about the need to educate the general public as to the issues of surveillance and privacy involved in the use of biometric devices in everyday situations.

New work ethics? The corporate athlete's back end index and organisational performance

Drawing on Michel Foucault’s later genealogies of the Self the paper will illustrate particular dimensions of the increasingly powerful individualizing and normalizing processes shaping the lifeworlds of worker-citizens in a globalizing risk society. Processes that require those who wish to be positively identified as professional, entrepreneurial, resilient, effective, athletic to do particular sorts of work on themselves. Here the paper argues that we can identify the emergence of what we call New Work Ethics. We illustrate this more general argument via an analysis of the ways in which a large Information Technology (IT) organization seeks to produce—via a workplace health and fitness program—employees who imagine themselves as embodying the behaviours and dispositions that mark the person as a corporate athlete. Knowledge of the Self in these terms can, it is promised, enhance the performance of the Self, and the organization.

Professional identity in the global sports entertainment industry : regulating the body, mind and soul of Australian Football League footballers

In this article we discuss the ways in which the professional identity of Australian Football League (AFL) footballers — in a physical, high body contact sport — is shaped by concerns to develop different aspects of the body, mind and soul of the young men who want to become AFL footballers. Drawing on Michel Foucault’s later work on the care of the self we argue that narratives of identity necessarily involve a struggle for the body, mind and soul of these young men. Foucault’s work enables us to identify and analyse how relations of power, forms of regulation and arts of governing interact in ongoing attempts to develop the professional footballer. The article explores these issues via an analysis of the rationalities and techniques that inform talent identification and player management practices; and risk management in relation to these practices and processes in the AFL.

It blasted me into space : intoxication and an ethics of pleasure

O'Malley and Valverde point out that in the 21st century, pleasure is a warrantable motive for drug and alcohol use only when it is attached to the idea of moderation. This presents a problem for those researchers who wish to theorise about those individuals who use drugs deliberately to induce intoxication. This paper uses unconventional means to come to an understanding of intoxication, it uses the stories of interviewed former heroin addicts, published autobiographies, biographies and even some fictional accounts to come to an understanding of the. difficulties of dealing with intoxication and the drug-using subject, it also uses the accounts that Michel Foucault gave about his own use of drugs and its relationship to an ethics of pleasure and resistance. The article uses theories of risk and edgework to understand the underlying meanings of intoxication to many drug users.

The professionalisation of stress management : health and wellbeing as a professional duty of care?

Workplace stress associated with ongoing processes of organizational change is a major occupational and public health concern. It is also a costly economic issue—both public and private. In this paper a framework will be used that draws on Michel Foucault’s genealogies of the Self to suggest that the management of stress by professionals—in a workplace environment increasingly characterized by the practices of risk management—emerges as a key element of the choices and responsibilities that frame what it means to be professional. To be (a) professional means to be a person capable of making choices and accepting responsibilities that are framed by a duty of care to manage one’s health and well-being to maximize organizational performance and effectiveness. The article will examine the ways in which transformations in the organization and practice of teachers’ work have witnessed large numbers of teachers being seen, and seeing themselves, as stressed. These understandings of teacher stress have provoked a number of strategies designed to encourage individuals to take care of themselves—and to take care of themselves in ways that will make schools more effective. The authors are concerned with understanding the processes that are at work which make it possible to imagine that it is a professional duty of care to manage one’s life in such a way as to be both balanced and effective in contexts of uncertainty and risk.

Pierre Hadot (1922-2010)

Pierre Hadot, classical philosopher and historian of philosophy, is best known for his conception of ancient philosophy as a bios or way of life (manière de vivre). His work has been widely influential in classical studies and on thinkers, including Michel Foucault. According to Hadot, twentieth- and twenty-first-century academic philosophy has largely lost sight of its ancient origin in a set of spiritual practices that range from forms of dialogue, via species of meditative reflection, to theoretical contemplation. These philosophical practices, as well as the philosophical discourses the different ancient schools developed in conjunction with them, aimed primarily to form, rather than only to inform, the philosophical student. The goal of the ancient philosophies, Hadot argued, was to cultivate a specific, constant attitude toward existence, by way of the rational comprehension of the nature of humanity and its place in the cosmos. This cultivation required, specifically, that students learn to combat their passions and the illusory evaluative beliefs instilled by their passions, habits, and upbringing. To cultivate philosophical discourse or writing without connection to such a transformed ethical comportment was, for the ancients, to be as a rhetorician or a sophist, not a philosopher. However, according to Hadot, with the advent of the Christian era and the eventual outlawing, in 529 C.E., of the ancient philosophical schools, philosophy conceived of as a bios largely disappeared from the West. Its spiritual practices were integrated into, and adapted by, forms of Christian monasticism. The philosophers’ dialectical techniques and metaphysical views were integrated into, and subordinated, first to revealed theology and then, later, to the modern natural sciences. However, Hadot maintained that the conception of philosophy as a bios has never completely disappeared from the West, resurfacing in Montaigne, Rousseau, Goethe, Thoreau, Nietzsche, and Schopenhauer, and even in the works of Descartes, Spinoza, Kant, and Heidegger.

Hadot’s conception of ancient philosophy and his historical narrative of its disappearance in the West have provoked both praise and criticism. Hadot received a host of letters from students around the world telling him that his works had changed their lives, perhaps the most fitting tribute given the nature of Hadot’s meta-philosophical claims. Unlike many of his European contemporaries, Hadot’s work is characterized by lucid, restrained prose; clarity of argument; the near-complete absence of recondite jargon; and a gentle, if sometimes self-depreciating, humor. While Hadot was an admirer of Nietzsche and Heidegger, and committed to a kind of philosophical recasting of the history of Western ideas, Hadot’s work lacks any eschatological sense of the end of philosophy, humanism, or the West. Late in life, Hadot would report that this was because he was animated by the sense that philosophy, as conceived and practiced in the ancient schools, remains possible for men and women of his era: “from 1970 on, I have felt very strongly that it was Epicureanism and Stoicism which could nourish the spiritual life of men and women of our times, as well as my own” (PWL 280).

A cloud of smug over outdoor education : South Park, hybrid cars and environmental morality

In an episode of South Park titled ‘Hey, People, You’ve Gotta Drive Hybrids Already’, Stan convinces townsfolk to buy hybrid cars. This reduces the rate of smog but creates a toxic cloud of ‘smug’. In this paper, I use this parody of eco-correctness to interrogate some of Outdoor Education’s environmental aims. Michel Foucault’s later work on the self, morality and governmentality is used to analyse the production of the [neo- iberal] ‘environmentally responsible citizen’. The possibilities and problems of contemporary citizenship discourse are explored in relation to findings from a longitudinal study of students undertaking a tertiary outdoor and environmental education course.

Food, passion and marginalised young people : technologies of the self in Jamie's kitchen

A passion for food that is understood in certain ways – slow, organic, not industrialised – plays a central role in the drama of the successful and popular Jamie’s Kitchen (2002) and Jamie’s Kitchen Australia (2006). Large parts of the drama in these shows revolve around an apparent lack of passion that is displayed by the marginalised, unemployed young people that are the central characters in this story. In this paper I examine the ways in which these accounts of food, passion, and the training of marginalised young people expose some of the challenges and opportunities faced by marginalised young people as they seek to transition into the uncertain and risky labour markets of 21st century capitalism. I argue that Michel Foucault’s (1988) concept of technologies of the self enables us to understand passion, and its particular manifestations in Jamie’s Kitchen, and in the training of marginalised young people, as a powerful technology of self transformation. The drama of Jamie’s Kitchen suggests that as a technology of the self passion for food promises to provide precarious, possibly temporary, forms of salvation, meaning and purpose for the young people engaged in the Fifteen Foundation’s social enterprise transitional labour market program.

Indirect government controls over Australia's social security expenditure : a Foucauldian analysis

Purpose – The aim of this study is to examine how the use of indirect government control mechanisms is used as a means of holding government agencies such as job network providers and recipients of social security benefits accountable. The mechanisms of indirect government will be examined using Michel Foucault's discourses on disciplinary power, surveillance and normalisation.

Design/methodology/approach – The mechanisms of indirect government are investigated through a survey questionnaire and focus group interviews. The questionnaire is assessed and analysed using descriptive statistics and principal component analysis with varimax rotation.

Findings – It is found that the rationing and disciplinary mechanisms of the breaching regime, through a process of disciplinary power, surveillance and normalisation, combine to help hold government agencies and recipients of social security benefits accountable, which in turn helps control the level of social security expenditure.

Originality/value – The current study extends our understanding of the functions of indirect government by providing an applied example of how the process of government works indirectly through government agencies and the abundant rules and regulations that underpin such bureaucracies.

History paintings

In this series of works Cameron Bishop has concentrated on three types of space: the zoo, museum and the art gallery. Envisaged as heterotopias (from the combined Greek literally meaning other spaces), the three spaces are where time, represented in stratified objects, never stops accumulating. They are spaces of display in which objects are classified and arranged according to various needs: scientific, educational or historical. The philosopher Michel Foucault discusses how all cultures create heterotopias against which their “real sites” become unambiguous, clarified and legitimated. It is alongside these institutions that we emerge as subjects; that we come to place ourselves in a narrative and learn who we are and who we are not. By questioning the spaces with which we historicize ourselves and others, identify ourselves and others, and construct our very humanity with Cameron Bishop not only speaks of the fictions we create in our own real lives, outside the exhibition space, but those created on behalf of others.

An outdoor and environmental education community of practice : self stylisation or normalisation?

In this article, I draw on a qualitative longitudinal study to explore the influence of a tertiary Outdoor and Environmental Education (OEE) course on the formation of environmental ethics among students. In this task, I bring together Lave & Wenger (1991) and Wenger’s (1998) concept of communities of practice and Michel Foucault’s later work on ethics to underscore some of the difficulties of an OEE community of practice as a space for (environmentally) ethical self-stylisation. Bringing these theoretical ideas together is significant because my analysis suggests that the OEE community of practice (re)produces an environmental ethic based on normalised codes of conduct rather than a self-fashioning of an ethical existence as conceived by Foucault. I demonstrate that membership in overlapping communities of practice is influential in participants’ performance of environmental identities and normalising codes of conduct are particularly significant in the physical education/pre-service education communities of practice of which participants are members.

Consuming environmentalism: following codes or practicing ethics?

In this article, I consider some of the pedagogical challenges presented by a new wave of environmentalism that implores individuals to "save the earth" through simple, normalised acts like recycling. In the context of teaching environmental education in higher education settings, I provide a justification for an alternative conception of environmentalism based on self-stylisation. This conception draws on the work of French philosopher, Michel Foucault, who studied ancient Greeks to contemplate a new perspective on ethics.