Crítica, ideología y Aufklärung según Michel Foucault

Analizamos la pregunta de Michel Foucault por estatuto de la crítica y su reflexividad: ¿de qué manera puede determinarse el estatuto de su propio discurso? Recorreremos dos caminos: (i) el rechazo de la noción de ideología. La cuestión es aquí: ¿cómo es posible la crítica sin la ideología y la verdad?; (ii) la recuperación foucaultiana de la actitud crítica (en los textos sobre Kant y la pregunta Was ist Aufklärung?) y la problemática de la modernidad en términos de una "ontología histórica del presente". Ambos caminos se cruzan, ya que las observaciones sobre una "política de la verdad" (lo otro de la crítica de la ideología comprometida con una verdad aséptica) se refuerzan con las de la cuestión del gobierno en términos de una "inservidumbre voluntaria". En ambos casos, la práctica de la crítica, que subjetiviza desujetando, plantea la cuestión de la libertad

La décima LVIII de Violeta Parra : un recorrido circular

La décima LVIII de la poeta y compositora chilena Violeta Parra (1917-1967) forma parte del volumen Décimas, autobiografía en verso (1988) y ha sido conocido en su versión musicalizada como "La exiliada del sur". En la décima LVIII puede leerse una significación compleja del motivo del viaje vinculado al oficio de cantora popular. La biografía de Parra, la geografía de Chile y el canto popular se entrelazan, en tanto que la vida se percibe como un proceso cíclico, cuyo motor es el canto.

La décima LVIII de Violeta Parra : un recorrido circular

La décima LVIII de la poeta y compositora chilena Violeta Parra (1917-1967) forma parte del volumen Décimas, autobiografía en verso (1988) y ha sido conocido en su versión musicalizada como "La exiliada del sur". En la décima LVIII puede leerse una significación compleja del motivo del viaje vinculado al oficio de cantora popular. La biografía de Parra, la geografía de Chile y el canto popular se entrelazan, en tanto que la vida se percibe como un proceso cíclico, cuyo motor es el canto.

Crítica, ideología y Aufklärung según Michel Foucault

Analizamos la pregunta de Michel Foucault por estatuto de la crítica y su reflexividad: ¿de qué manera puede determinarse el estatuto de su propio discurso? Recorreremos dos caminos: (i) el rechazo de la noción de ideología. La cuestión es aquí: ¿cómo es posible la crítica sin la ideología y la verdad?; (ii) la recuperación foucaultiana de la actitud crítica (en los textos sobre Kant y la pregunta Was ist Aufklärung?) y la problemática de la modernidad en términos de una "ontología histórica del presente". Ambos caminos se cruzan, ya que las observaciones sobre una "política de la verdad" (lo otro de la crítica de la ideología comprometida con una verdad aséptica) se refuerzan con las de la cuestión del gobierno en términos de una "inservidumbre voluntaria". En ambos casos, la práctica de la crítica, que subjetiviza desujetando, plantea la cuestión de la libertad

Crítica, ideología y Aufklärung según Michel Foucault

Analizamos la pregunta de Michel Foucault por estatuto de la crítica y su reflexividad: ¿de qué manera puede determinarse el estatuto de su propio discurso? Recorreremos dos caminos: (i) el rechazo de la noción de ideología. La cuestión es aquí: ¿cómo es posible la crítica sin la ideología y la verdad?; (ii) la recuperación foucaultiana de la actitud crítica (en los textos sobre Kant y la pregunta Was ist Aufklärung?) y la problemática de la modernidad en términos de una "ontología histórica del presente". Ambos caminos se cruzan, ya que las observaciones sobre una "política de la verdad" (lo otro de la crítica de la ideología comprometida con una verdad aséptica) se refuerzan con las de la cuestión del gobierno en términos de una "inservidumbre voluntaria". En ambos casos, la práctica de la crítica, que subjetiviza desujetando, plantea la cuestión de la libertad

Acerca de la identidad del/la artista. Un recorrido en 5 + 1 fragmentos.

16 p.

Un recorrido por la educación actual. Cambios necesarios

Recibido 03 de junio de 2011 • Aceptado 26 de agosto de 2011 • Corregido 09 de noviembre de 2011   Este ensayo pretende sensibilizarnos acerca de los cambios que necesita la educación en la búsqueda constante de calidad y formación de seres integrales. Para ello se mencionan ocho aspectos fundamentales que requieren su aplicación en un mediano o corto plazo, si realmente se quieren avances significativos, sin olvidar que el cambio debe ser permanente.

Letting go of Neo-Liberalism (with some help from Michel Foucault)

Neo-liberalism has become one of the boom concepts of our time. From its original reference point as a descriptor of the economics of the “Chicago School” such as Milton Friedman, or authors such as Friedrich von Hayek, neo-liberalism has become an all-purpose descriptor and explanatory device for phenomena as diverse as Bollywood weddings, standardized testing in schools, violence in Australian cinema, and the digitization of content in public libraries. Moreover, it has become an entirely pejorative term: no-one refers to their own views as “neo-liberal”, but it rather refers to the erroneous views held by others, whether they acknowledge this or not. Neo-liberalism as it has come to be used, then, bears many of the hallmarks of a dominant ideology theory in the classical Marxist sense, even if it is often not explored in these terms. This presentation will take the opportunity provided by the English language publication of Michel Foucault���s 1978-79 lectures, under the title of The Birth of Biopolitics, to consider how he used the term neo-liberalism, and how this equates with its current uses in critical social and cultural theory. It will be argued that Foucault did not understand neo-liberalism as a dominant ideology in these lectures, but rather as marking a point of inflection in the historical evolution of liberal political philosophies of government. It will also be argued that his interpretation of neo-liberalism was more nuanced and more comparative than the more recent uses of Foucault in the literature on neo-liberalism. It will also look at how Foucault develops comparative historical models of liberal capitalism in The Birth of Biopolitics, arguing that this dimension of his work has been lost in more recent interpretations, which tend to retro-fit Foucault to contemporary critiques of either U.S. neo-conservatism or the “Third Way” of Tony Blair’s New Labour in the UK.

Michel Foucault's 'the birth of biopolitics' and contemporary neo-liberalism debates

Neo-liberalism has become one of the boom concepts of our time. From its original reference point as a descriptor of the economics of the ‘Chicago School’ or authors such as Friedrich von Hayek, neo-liberalism has become an all-purpose concept, explanatory device and basis for social critique. This presentation evaluates Michel Foucault���s 1978–79 lectures, published as The Birth of Biopolitics, to consider how he used the term neo-liberalism, and how this equates with its current uses in critical social and cultural theory. It will be argued that Foucault did not understand neo-liberalism as a dominant ideology in these lectures, but rather as marking a point of inflection in the historical evolution of liberal political philosophies of government. It will also be argued that his interpretation of neo-liberalism was more nuanced and more comparative than more recent contributions. The article points towards an attempt to theorize comparative historical models of liberal capitalism.

Michel Foucault : the unconscious of history and culture

Michel Foucault: The unconscious of history and culture The French thinker, Michel Foucault (1926–84), is noted for his extensive and controversial forays into the historical disciplines. When his work first began to circulate in the 1950s and 1960s, historians did not quite know what to make of it and philosophers resented the appearance of what they saw as the importation of the tedium of concrete events into the pure untainted realm of ideas. If these responses to his work remain alive and well decades after Foucault's death, the uptake of his work has become far more complex. To restrict ourselves to the discipline of history here: if one very visible and vocal camp of historians remains deeply ambivalent about his work, this merely disguises the fact that a far larger contingent of historians of all kinds – not just those located in history departments – use his ideas quite unremarkably ...

Spatial metaphor as spatial technique in the work of Michel Foucault

This essay argues that the deployment of spatial metaphor in the writing of Michel Foucault is indivisible from his spatial politics. Beginning with his 1967 essay "Of Other Spaces," the development of Foucault's spatial politics and his growing awareness of the importance to his work of spatial (particularly geographic) metaphors can be charted. The focus here is not the concretisation of Foucault's early spatial obsessions—particularly with regard to the concept of "heterotopia"—into a theory or model. Rather, I am concerned with the way in which those obsessions inform Foucault's major works, in particular The Archaeology of Knowledge and Discipline and Punish. These works, I argue, do not develop a theory of space, but instead perform, through their rhetoric, a kind of spatial praxis. In this sense, Foucault's metaphors become "spatial techniques" for the practice and production of power–knowledge.

A review of: "Wrong-Doing, Truth-Telling: The Function of Avowal in Justice. By Michel Foucault. Edited by Fabienne Brion and Bernard E. Harcourt. Translated by Stephen W. Sawyer"

Wrong-Doing, Truth-Telling: The Function of Avowal in Justice is a collection of seven lectures delivered by French philosopher and historian Michel Foucault at the Catholic University of Louvain in 1981. Compiled from audiovisual recordings and Foucault���s original manuscripts, these lectures explore the notion of avowal and its place within criminal justice processes. Accompanied by three contemporaneous interviews given by Foucault (only one of which has previously been available in English), and a preface and concluding essay by the editors contextualizing these lectures in Foucault���s oeuvre, this volume contributes much to Foucaultian scholarship, particularly when considered alongside the recently published volumes of Foucault���s lecture courses at the Collège de France. However, while the book promises to offer some insights of relevance to criminology, it is important to remember that this is not its key purpose, and criminologists should read it with this caveat in mind...

Käytännöt ja ajattelu Michel Foucault'n filosofiassa

Practices and Thought in Michel Foucault s Philosophy The present thesis examines Michel Foucault s (1926-1984) notion of practice and argues that it is an essential concept in his philosophy, especially in his analysis of knowledge, power and ethics. The thesis reveals a previously neglected chronological and methodological unity in Foucault s work. The first chapter clarifies Foucault s philosophy by outlining it according to four central themes. First, the main philosophical goal of his historical studies is to analyse how human subjects have become objects of their own thinking. Second, this goal calls for methodological precaution to avoid all anthropological universals. Third, Foucault s studies are directed towards fields of practices. Fourth, the analysis of practices is executed along three axes: knowledge, power and ethics. The second chapter concerns the notion of practice in Foucault s archaeological method. Foucault s archaeological analysis is not directed towards objects and subjects as such, but to the way that the rules of discursive practice form them in the discourse. Many commentators have neglected Foucault s concept of practice when discussing his ideas concerning rules of discourse and limits of knowledge. I argue that Foucault s analysis concerning the limits of knowledge relates to local and contingent rules of discursive practice, not to transcendental rules of thinking in general. The third chapter deals with power relations and practices. I clarify Foucault s concept of dispositif by defining it as a functional ensemble of practices, and argue that this concept is crucial to his understanding of power relations. I stress a conceptual definition, which separates relations of power from the practices of government and show that the latter is based on the idea that power relations are integrated into practices. This conceptual clarification also helps in understanding Foucault s critique concerning modern practices of power. The fourth chapter examines Foucault s way of perceiving ethics as a practice. He separates three essential dimensions in morals: moral codes, moral behaviour and practices of self. His ethics concern practices of self and he studies how these practices have constituted different relations that subjects have to themselves, to others and to their societies. I argue that Foucault s own ethical views can be found in the ideas on the importance of practices of self in the modern world, and emphasize that these ideas should be connected to his views concerning the tradition of the Enlightenment, and to his own political action.