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for example, derides Foucault's apparent relativism, his failure to morally evaluate political conditions. In this paper, Paul Patton stakes out the opposing position. "Three centuries ago certain fools were astonished because Spinoza wished to see the liberation of man, even though he did not believe in his liberty or even in his particular existence. Today, new fools, or the same ones reincarnated, are astonished because the Foucault who had spoken of the death of man took part in political struggle." Need a quick primer on Postmodernism, and wonder how anyone can read Michel Foucault? You must be mad.
Il aimait se situer entre l'obscurité et la lumière, entre l'intérieur et l'extérieur, entre la vie et la mort. Son travail tout au long de sa vie, ne cessa de tenter de comprendre la frontière entre le visible et l'invisible pour découvrir l'invisible du visible. Ce n'est pas pour rien qu'il aimait la peinture de Manet. En analysant le tableau Le Balcon il expliquait que les trois personnages regardaient avec intensité quelque chose que ceux qui regardaient ne pouvaient voir. " Nous, nous ne voyons rien ". Comment voir en effet ? Comment disséquer sous les discours les enjeux du pouvoir, comment comprendre le langage derrière le texte ?
Foucault ou l'homme qui nous dessille les yeux. www.radiofrance.fr/ chaines/france-culture2/speciale/speciale_foucault/index.php http://81.220.84.140/hommages/foucault/pages/edito.html
IT CERTAINLY LOOKS LIKE A PIPE FOUCAULT AND THE CALIFORNIA ACHIEVEMENT TEST Murray Ross University of British Columbia In I’m not Lying, This is Not a Pipe James Palermo ingeniously reworks a familiar theme, namely that culturally biased standardized tests threaten to limit the educational opportunities of minority children. Palermo argues that Foucault’s meditation on Magritte’s This is Not a Pipe reveals “the ambiguous, contradictory and non-representational relationship between words and things.” Once this relationship is understood teachers can begin to develop the critical aesthetic consciousness necessary to unmask the illegitimate practices of normalization, subjectification and exclusion associated with the CAT and tests like it. The most intriguing and original elements of Palermo’s argument center on the contradictory “message” of This is Not a Pipe. Given the conventions of representational art, images are meant to represent, while language is meant to fix the reference of the image. That Magritte breaks with these conventions is seen by Palermo to be of great significance. He likens the painting’s contradictory message to a lie “which repeat[s] within us the agonizing experience felt when we think the friend conversing with us is lying.” I do not think it is unfair to suggest Palermo is exaggerating here. There are many speech acts besides lies that convey mixed messages. Puns, for example, or jokes are frequently based on an inversion or violation of the conventions and background assumptions that make our various language games intelligible to us. The people I asked take the painting to be a quirky and whimsical work; most felt the contradiction between inscription and image to be too transparent to qualify as a lie, or even an attempt to lie. I think Palermo is too quick to speak of lies, both with respect to the painting and the CAT. More of this later. The heart of Palermo’s discussion of This is Not a Pipe centers on the distinction between resemblance and similitude. Unfortunately, Palermo is not very clear on just what the distinction is between these two, and the excerpts from Foucault’s discussion are too brief to clarify sufficiently what special sense is being attached to these terms. I am not sure, for example, what sort of hierarchy is being alluded to, or how representation rules over resemblance. I suspect that the meaning Foucault gives to resemblance presupposes a particular fixed ontology where words somehow correspond to things in the world, while similitude refers to relations between words or statements, and allows for a variety of interpretations. According to a fixed correspondence relation between words and things, there are right and wrong ways of speaking, in particular, ways of speaking that fail to match up with reality in the proper way. In a relation of similitude, statements are true not by virtue of some correspondence with things in the world, but relative to a language. I might well be wrong about this for I found the discussion obscure. The upshot appears to be that the CAT assumes a fixed correspondence between words and things which inevitably produces among test-takers an arbitrarily designated category of losers, individuals who are judged sub-normal or abnormal in virtue of the different language they use. Presumably it is the arbitrary nature of this category that makes the designation a lie. Palermo draws several conclusions from Foucault’s discussion:
1.
Plastic imagery and discourse can be shown as incommensurable sign systems.
These are interesting and provocative claims, but their meaning too is less than perfectly clear. The few sketchy comments on similitude and resemblance do little to convince me that the concept of incommensurability is appropriate in this context. For one thing, it is not clear whether Palermo is saying imagery and language are incommensurable sign systems or merely that they can be. Since incommensurability is usually taken to be an all or nothing affair I find these conclusions puzzling. It is easy to accept the second claim that artistic images need not have a narrowly fixed reference, but we do not need Foucault to tell us this. If the first claim amounts to anything more than “the meaning of paintings is harder to pin down than the meaning of words,” I would have liked a bit more argument. If the plastic images and language of the CAT are literally incommensurable sign systems, then it must be that everyone will do poorly on the CAT, including the designers of it, and that is clearly not what Palermo is saying. If Palermo’s remarks concerning incommensurability amount to nothing more than the claim that African-American children will have difficulty interpreting the test, then I do not see how Foucault’s distinction between similitude and resemblance illuminates the problem of test bias more vividly than the standard sociological critique. A word or two about disciplinary power seems in order. In Discipline and Punish Foucault remarks that the workshop, the school, the army were subject to a whole micropenality of time (latenesses, absences, interruptions of tasks), of activity (inattention, negligence, lack of zeal), of behavior (impoliteness, disobedience), of speech (idle chatter, insolence). The issue, of course, is whether such standards of conduct, activity, and speech are essentially implicated in practices of domination and repression. Must norms of academic competence (or readiness) inevitably be part of a normalizing practice which by its nature mistreats schoolchildren or in some way brings them harm? It is a one-sided analysis, Foucault says, to describe power only in its negative functions of exclusion, repression, and censorship, for power also produces abilities. Disciplinary power increases the force or productive capacity of the body at the same time it diminishes the individual’s power to resist. The strategies of hierarchical observation, normalizing judgment and examination yielded in schools a remarkable increase in achievement, most often by restricting the student’s power to resist. Is this evil? Foucault himself admits the answer will vary case by case.Despite Foucault’s disavowals in interviews, Foucault’s genealogies are often seen as protests against the disciplinary effects of hierarchical judgment or examination, and nothing more. Freedom is a good in itself against which the discipline of schools, asylums, and leprosariums is an offense. Foucault makes plain, however, that he does not believe all educational norms must be, in some way, arbitrary, or based on false premises, or compromised by the will to power. Nonetheless, it is apparent that some educationists ignore in Foucault’s writing this tension between the potentially oppressive character of normalizing discourse and the unproblematic nature of our trying to make accurate judgments about children’s intellectual growth. Foucault once said in an interview: Let us also take something that has been the object of criticism, often justified: the pedagogical institution. I don’t see where evil is in the practice of someone who, in a given game of truth, knowing more than another, tells him what he must do, teaches him, transmits knowledge to him, communicates skills to him. The problem is rather to know how you are to avoid in these practices — where power cannot not play and where it is not evil in itself — the effects of domination which will make a child subject to the arbitrary and useless authority of a teacher Schools are places, says Foucault, “where power cannot not play and where it is not evil in itself.” Our task is to figure out how to avoid subjecting children to arbitrary and useless authorities, not all authorities. Is the CAT implicated in a lie, part of a normalizing discourse that fabricates, rather than merely identifies, an inability to switch codes, as Palermo insists? Palermo accepts that schools should teach Standard English to African American children because these children need to be able to translate from the dominant code to their own. One need not think Standard English is superior to recognize the disadvantage that falls to those children unfamiliar with it. Thus, an inability to switch codes is a real inability, not an imagined one. I am, therefore, at a loss to understand how Palermo can say “the language of discursive practices creates the reality it describes.” It has been observed that there is an American Foucault and a French Foucault. Rorty says the American version “can be read, with only a little strain, as an up-to-date version of John Dewey…with most of the Nietzscheanism drained away.” The American Foucault is equally concerned with injustice, but has not hobbled his critique with the same ambiguities and paradoxes that beset the Nietzschean Foucault. The American Foucault is more coherent, though less dramatic. I think Palermo’s paper is written in the spirit of the French Foucault, and is as a result more dramatic than coherent. The story he tells has been told before, but less dramatically, in the sociological critique. It is an important story to tell again, and some of the Nietzscheanism, at least, is salutary. Philosophers such as Rorty, Taylor and Walzer prefer the American Foucault, but admit the French Foucault is correct enough to be disturbing. www.ed.uiuc.edu/EPS/PES-Yearbook/94_docs/ROSS.HTM
music "is tragedy, pathos, death. It is the whole game, the trembling to the point of suicide. If music is not that, if it does not overtake and pass the limits, it is nothing. MF
'Nothing is fundamental. That is what is so interesting in the analysis of society. That is why nothing irritates me as much as these inquiries - which are by definition meptaphysical - on the foundations of power in a society or the self-institution of a society, etc. These are not fundamental phenomena. There are only reciprocal relations, and the perpetual gaps between intentions in relation to one another.' MF
Panopticon metafora dell’invadenza con cui la società moderna si impegna a disciplinare e monitorare la vita dei suoi cittadini
Il potere: il corpo immerso nella
disciplina
Infine la provenienza ha a che fare col corpo. S’iscrive nel sistema nervoso,
nell’umore,
nell’apparato digestivo. Cattiva respirazione, cattiva alimentazione, corpo
debole e spossato
di coloro i cui antenati hanno commesso errori; (...) perché è il corpo che
porta, nella vita e
nella morte, nella forza e nella debolezza, la sanzione di ogni verità e di
ogni errore (...). www.ilgiardinodeipensieri.com/storiafil/erika-3.html www.simona.com/bimbi/bimbi6.html
La dimensione del «noi»
non è qualcosa che ci sia stato assegnato preliminarmente, per natura, ma un
obiettivo da problematizzare di continuo per renderne possibile la «futura
costruzione». E la biopolitica non è il margine entro cui sono confinate le
nostre pratiche politiche, ma il limite che occorre oltrepassare per
assumere, nei confronti del potere, un atteggiamento «affermativo» e non
solo «difensivo».
comunicazione-guerriglia
il controllo del comportamento .. per perpetuare il
potere.
manet vu par foucault
Didier Eribon nelle lezioni del corso “Il potere della psichiatria” riprendeva il tema della “Storia della follia” (in cui aveva ricostruito la genealogia del manicomio e del potere medico psichiatrico come conseguenza dei progressi del sapere scientifico), per interessarsi delle strategie, delle azioni, degli stratagemmi, dei rituali che permettevano agli psichiatri di assumere il controllo dei corpi. Nell’uso degli strumenti di contenzione o delle docce gelate egli riconosce non l’inizio per quanto brutale di una presa in carico medica, bensì la messa a punto di una serie di tattiche di assoggettamento dell’altro, tecniche di potere di cui l’ospedale psichiatrico è solo un laboratorio privilegiato. agenzia radicale
mai la psicologia potrà dire sulla follia la verità perché è la follia che detiene la verità della psicologia Michel Foucault
la nostra memoria è sempre audiovisiva MF
gli ultimi giorni dell'uomo Foucault annunciò la morte dell'uomo quale soggetto razionale, creatore della storia e motore della conoscenza. Al posto di questo dio spodestato l'autore dell'Archeologia del sapere mise un'entità impersonale, l'«episteme», fonte di ogni organizzazione scientifica del sapere, ma anche di ogni attentato alla libertà dell'uomo. A vent'anni dalla sua morte, rimane questa l'eredità più importante lasciataci da Foucault: il suo aver messo in luce la connessione tra sapere e potere, dimostrando come questi due poli essenziali della vita contemporanea siano capaci di esercitare una pressione tanto forte sull'individuo da arrivare a schiacciarlo. Mentre nelle strade di Parigi gli studenti marciavano gridando slogan come «la fantasia al potere», Foucault combatteva con tutte le sue forze contro i piccoli centri di potere che, disseminati nel tessuto sociale, si arrogano il diritto di stabilire il confine tra normalità e devianza, dividendo il mondo in integrati ed esclusi. Anche la malattia mentale è da lui vista come un'invenzione di questi «micropoteri», il risultato del loro tentativo di cancellare dalla scena sociale ogni comportamento dannoso o inutile per i loro scopi. Il manicomio era il luogo ideale per la sua indagine storica, perché lì era più facile individuare le dinamiche occulte di un potere che si dirama attraverso la famiglia, la scuola, gli ospedali, le carceri e tutte quelle forme di dominio o «pratiche discorsive» che, modellando i nostri corpi e le nostre menti, fanno di noi quelli che siamo. gazzettadiparma.it
credo di avere serie difficoltà per quanto riguarda lo sperimentare il piacere. ritengo che provare piacere sia un comportamento davvero difficile. non è così facile come divertirsi. e devo dire che è il mio sogno. mi piacerebbe morire per un’overdose di piacere di qualunque genere. perché credo che sia difficile e ho sempre la sensazione di non provare il piacere. quello totale completo e che per me è correlato alla morte. michel foucault filosofia della noia lars fr h svendsen guanda
Festival filosofia "processa" Michel Foucault
uno dei più originali interpreti novecenteschi del
rapporto tra sapere e potere.
Forse una giorno non sapremo più esattamente che cosa ha potuto essere la follia
Non compongo un’operA faccio ricerche che sono ad un tempo ricerche storiche e ricerche politiche
gli archivi della Bastiglia...
questo luogo calmo
e silenzioso era uno dei rifugi preferiti di Michel Foucault.
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futuristi italiani e internazionali http://utenti.romascuola.net/bramarte/futurismo/ www.mart.trento.it CISF http://futurismo.freeservers.com/ http://cronologia.leonardo.it/storia/a1909c.htm
http://web.mclink.it/MC4200/picturage/futurismo/futurismo.htm
links magritte - foucault
www.magritte.com www.foucault.info
VIDEO FOUCAULT http://railibro.lacab.it/emma/zoom.phtml?ns=1229 http://www.correnticalde.com/mannini/mannini08.shtml http://www.surrealismo.it/Margitte.html http://www.infoamerica.org/teoria/foucault1.htm http://philophil.com/biographie/foucault.htm http://www.theory.org.uk/ctr-fouc.htm http://en.wikipedia.org/wiki/Rene_Magritte
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