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Ideas of Michel Foucault, by Text

[French, 1926 - 1984, Born at Poitiers. Professor at the Collège de France, Paris.]

1971 Nietzsche, Genealogy, History
p.86 p.45 Feelings are not unchanging, but have a history (especially if they are noble)
1976 Truth and Power (interview)
p.114 p.114 Why does knowledge appear in sudden bursts, and not in a smooth continuous development?
p.115 p.115 Structuralism systematically abstracted the event from sciences, and even from history
p.116 p.116 History lacks 'meaning', but it can be analysed in terms of its struggles
p.117 p.117 Marxists denounced power as class domination, but never analysed its mechanics
p.120 p.120 Power doesn't just repress, but entices us with pleasure, artefacts, knowledge and discourse
p.131 p.131 Every society has a politics of truth, concerning its values, functions, prestige and mechanisms
p.131 p.131 Truth doesn't arise from solitary freedom, but from societies with constraints
p.132 p.132 'Truth' is the procedures for controlling which statements are acceptable
1977 Discipline and Punish
p.81 Prisons gradually became our models for schools, hospitals and factories [Gutting]
p.88 Power is localised, so we either have totalitarian centralisation, or local politics [Gutting]
1978 works
p.9 Power is used to create identities and ways of life for other people [Shorten]
p.35 Unlike Marxists, Foucault explains thought internally, without deference to conscious ideas [Gutting]
p.53 Foucault challenges knowledge in psychology and sociology, not in the basic sciences [Gutting]
p.76 Foucault originally felt that liberating reason had become an instrument of domination [Gutting]
EW III:449 p.448 Nature is not the basis of rights, but the willingness to risk death in asserting them
1980 Power/Knowledge
p.12 Foucault can't accept that power is sometimes decent and benign [Scruton]
1982 Space, Knowledge and Power (interview)
p.358 p.358 The big issue since the eighteenth century has been: what is Reason? Its effect, limits and dangers?
1982 What is Critique?
p.28 p.80 The big question of the Renaissance was how to govern everything, from the state to children
1983 On the Genealogy of Ethics
p.253 p.253 Greeks and early Christians were much more concerned about food than about sex
p.260 p.260 Early Greeks cared about city and companions; later Greeks concentrated on the self
p.261 p.261 Why couldn't a person's life become a work of art?
1984 Ethics of the Concern for Self as Freedom
p.282 p.282 The idea of liberation suggests there is a human nature which has been repressed
p.284 p.284 Ethics is the conscious practice of freedom
p.286 p.286 When logos controls our desires, we have actually become the logos
p.290 p.290 A subject is a form which can change, in (say) political or sexual situations
p.293 p.293 Philosophy and politics are fundamentally linked
p.296 p.296 Saying games of truth were merely power relations would be a horrible exaggeration
p.298 p.298 The aim is not to eliminate power relations, but to reduce domination
p.300 p.300 Critical philosophy is what questions domination at every level