Download A Companion to Foucault (Blackwell Companions to Philosophy) by Christopher Falzon, Timothy O'Leary, Jana Sawicki PDF

By Christopher Falzon, Timothy O'Leary, Jana Sawicki

A spouse to Foucault contains a suite of essays from tested and rising students that characterize the main large remedy of French thinker Michel Foucault’s works at the moment available.
• includes a entire selection of authors and subject matters, with either validated and rising students represented
• contains chapters that survey Foucault’s significant works and others that technique his paintings from more than a few thematic angles
• Engages broadly with Foucault's lately released lecture classes from the Collège de France
• comprises the 1st translation of the large ‘Chronology’ of Foucault’s lifestyles and works written through Foucault’s life-partner Daniel Defert
• features a bibliography of Foucault’s shorter works in English, cross-referenced to the traditional French variation Dits et Ecrits

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Extra resources for A Companion to Foucault (Blackwell Companions to Philosophy)

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Let him conduct himself however he pleases, as a philosopher he still has a side which faces other men. (PT, pp. 108–109) Here Nietzsche affirms and extends Hegel’s recognition that philosophy requires us to distance ourselves from others, and he follows Hegel’s pessimism about the relevance of philosophy. Like Hegel, too, Nietzsche recognizes the impossibility of the philosopher’s turning his back on others. Regardless of the philosopher’s social isolation, it would be a mistake to infer that Nietzsche concludes that the philosopher is unable to contribute to culture.

As we have seen, Hegel’s early view registers hope that philosophy can be instrumental in fostering cultural change. 11 Although the way Hegel conceives of the relationship between philosophy and culture does become subsumed within the terms of his system of philosophy, he never loses interest in fathoming their relationship. In the Lectures on the History of Philosophy, Hegel wrestles with how philosophy is both eternal truth and determined by culture. On the one hand, he maintains that philosophy is the logical derivative of the Idea: it is immutable and must be realized in a system in development.

Yet, pointing out the reclusive and anti-social nature of most philosophers, he mocks the idea that philosophers embody the spirit of the age. It should, however, be kept in mind that by the middle of the nineteenth century the phrase “the spirit of the age” had undergone a shift in meaning. As Karl Löwith has pointed out (1967, p. 216), the young Hegelians construed Hegel’s notion of how the present is shaped by the past in terms of how the present would shape the future. As was often the case, Nietzsche was responding to interpretations of Hegel as much as to Hegel himself.

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