-traditional students and workers. Vincennes also became a magnet for academic radicals: its earliest faculty members included Michel Foucault (before he moved to the Collège de France in 1970), Gilles Deleuze, Jean-François Lyotard, François Châtelet, Alain Badiou, and
The Origins of the Anti-Liberal Left
The 1979 Vincennes Conference on Neoliberalism
Michael C. Behrent
Sources of Anxiety About the Party in Radical Political Theory
to explore the sources of anxiety about the party form on the left through the reflections of three major thinkers in radical political theory: Frantz Fanon, Michel Foucault and Alain Badiou. These remarkably heterogeneous thinkers are uniquely placed
On the Notion of Historical (Dis)Continuity
Reinhart Koselleck's Construction of the Sattelzeit
The author contends that a transition period is conceived in terms of its continuity with preceding or subsequent periods, rather than an entirely discontinuous temporal unit. Thus, in order to conceive of a period of transition, one must assume an overarching historical continuity. This contrasts with Reinhart Koselleck's and Michel Foucault's conception of the period of transition to modernity which is at once a break and part of the modern period. By analyzing how time is experienced in terms of contemporary awareness and retrospective consciousness, the author maps out the epistemological determinations that allow for the conception of a period of transition to modernity such as Sattelzeit.
Beyond the Conflict-Consensus Divide
Henrik P. Bang
This article examines the consensus-conflict divide within contemporary democratic theory as manifested in the works of Jürgen Habermas, Chantal Mouffe, Jacques Rancière, and John Rawls. It relates the democratic crisis diagnosis to the presence of this conceptual divide and suggests overcoming it by focusing on the work of Michel Foucault, especially his concept of the “rectangle of the good parrhesia.” Foucault's analysis goes beyond conflict-consensus through its positive and creative reconceptualization of political authority featuring a transformative capacity linked to the idea of telling the truth.
Does Conceptual History Really Need a Theory of Historical Times?
The article singles out one dimension of the history of concepts in general and of Koselleck’s work in particular, the “theory of historical times,” which at present is both contested and simply overlooked. After discussing some of the arguments for and against the necessity of such a theory for the practice of conceptual history, the article moves on to suggest an alternative context for grasping its originality, the so-called linguistic turn, manifest in French structuralist thought and especially in the works of Michel Foucault. In Koselleck’s works key structuralist ideas like structure and the diachronicsynchronic opposition are developed in ways that open them to questions of historicity and multiple times.
Producing Space for Shakespeare
, for those who want to, they can consider the deeper implications for themselves and others of the behaviour and motivations of the characters. 44 Notes 1 Michel Foucault, ‘Of Other Spaces: Utopias and Heteretopias’, Architecture
Gobernanza hídrica como securitización socioambiental en la subcuenca La Sabana–Tres Palos, Acapulco
Erick Alfonso Galán Castro, América Libertad Rodríguez Herrera, and José Luis Rosas-Acevedo
comunitaria de agua en la localidad de Kilómetro 30, del mismo municipio de Acapulco. 1 La pregunta central de investigación es, ¿qué aportes ofrecen los planteamientos teóricos sobre el control y el poder de Michel Foucault y Achille Mbembé para comprender
From Schmitt to Foucault
Inquiring the Relationship between Exception and Democracy
. Next, it follows the shift that the concept undergoes with Michel Foucault’s disciplinary-biopolitical critique of power and its subsequent development in the work by Giorgio Agamben. In this context, exceptionalisms are seen as threatening democracy
The Case of Wanda Wasilewska and Polish Communism
themselves and their environment. As Michel Foucault wrote: “Revolution … was [for communists] not just a political project; it was also a form of life.” 2 In one of his lectures delivered at the Collège de France in the early 1980s, Foucault noted that since
Biometrics, Dualities, and Fluid Identities
Decentralized Response to the Modern Normalization of Biopower
nature of the human species and our identities. Categorized by what Michel Foucault (2009) called the “biopolitics” of life, the modern human body is reborn into a defamiliarized incarnate social entity that embodies an ecology of different kinds of