福柯"话语"概念之解码

话语理论家福柯在索绪尔结构语言学的基础上,提出"话语"概念。他的"话语"概念是其哲学思想的核心概念,随着其哲学思想的发展而逐步确立。首先,话语定位于以"异位"为开端的知识型的空间构型之中;其次,话语由实践性的陈述整体构成;最后,来源、间断性和离散性成为话语的主要原则。在此概念中,福柯反传统历史观、反西方现代文明的思想得到了充分展现。     

全球化背景下的空想社会主义——关于《帝国——全球化的政治秩序》的研究

文章在解读了<帝国--全球化的政治秩序>一书之后,剖析了作者理论建构的基础存在着对福柯之"权力-主体-理性"思想的误读:作者误认为福柯那里的控制社会和规训社会具有不同的内涵;错误地认为福柯对"主体"的认识具有内在矛盾,而自己在所指的生产性活动之下产生的主体其实和福柯后期所指的主体有雷同;同时,误认为福柯未能抓住这个驱动整个系统的力量,但自己也在主体的夸大与主体的虚化之间的徘徊.并在此基础上揭示了帝国秩序的乌托邦:主体的虚拟性;帝国主权与民族国家主权共存的乌托邦;以及全球公民社会的乌托邦.     

作为历史形态的物的秩序——对福柯《词与物》的一种读解

福柯在<癫狂和文明>中分析历史生成中的"异",人的理性对非理性的一种禁闭和塑造史;福柯在<词与物>中主要分析历史的"同",考古学探求词与物的关系的历史,词是物的表象,寻求物的秩序就是寻求词表象物时秩序的同一性.福柯在<词与物>中运用的是现象学的框架结构,福柯提出了一个现象学的又是考古学的概念"认识型"(l'épistémè),福柯将现象学建立在尼采的革命性的透视主义之上,这样就产生了一种空间的、静止的外观,将时间放在了隐蔽之处.     

如何挽救"他者事业"--福柯和伯林非理性哲学批判

本文试图通过比较米歇尔·福柯和以赛亚·伯林处理癫狂、非理性、理性、消极自由、权力、强制等相似难题中表现的各自特点,说明当代思想家在反省自近代启蒙以来人类"他者事业"面临的艰难困境,进而讨论罗蒂、德里达、罗尔斯、德沃金等人在解答福柯-伯林难题时提供的不同解决方案,探讨在挽救"非理性"事业中采取与居于主导地位的"理性事业"相协调的温和而宽容的策略的可能性.     

身体经验与自我关怀——米歇尔．福柯的生存哲学研究

福柯并不打算重复主体死了这一空洞的口号,在其学说中包含着一种新的人学倾向：剥去知识对个体的遮蔽,并因此回归个体的自我生存。这意味着福柯对身体经验和自我关怀的强调。     

The Europeanization of Nordic Gender Equality: A Foucauldian Analysis of Reconciling Work and Family in Finland

In this article, we analyse the case of reconciling work and family as a particularly illuminative example of the effects of soft Europeanization. We focus on one particular policy instrument of the EU, namely projects co‐funded by the European Social Fund (ESF), which have sought to develop family‐friendly arrangements in Finnish workplaces. Our analysis suggests that this soft law instrument can result in significant changes in member states, even in cases where the member state's own policy is well entrenched. Theoretically, our contribution is to connect soft Europeanization to the Foucauldian theory on power, and the literature on Analytics of Government specifically. From this perspective we argue that the ESF development projects function as Foucauldian ‘technologies of involvement’. We find that by stabilizing and normalizing project techniques and managerial rationalities untypical for previous gender equality and work–family policies in the country, the ESF projects in our case partly challenge some established principles of Nordic welfare policies, such as universalism and state responsibility for welfare measures. Moreover, as ESF projects have managed to involve mainly female‐dominated organizations and women as participants, we pose the question whether this kind of soft‐law instrument that trusts the self‐regulation capacities of actors can bring about change in gendered conventions.     

Work,culture, and play in the neoliberal condition

ABSTRACT

Foucault’s [2008. The birth of biopolitics: Lectures at the collège de France 1978–1979. New York, NY: Picador] lectures on neoliberalism present a powerful challenge to the Marxist critique of capitalist work as alienating and dehumanizing. Foucault suggests that neoliberalism allows work to be seen in terms of an individual’s pursuit of personal happiness. Seminal cultural theory in Hoggart [1957/2009. The uses of literary: Aspects of working-class life. London: Penguin] and Williams [1961. The long revolution. London: Chatto & Windus] view working-class culture as a matter of tacit rules and a ‘structure of feeling’ that permeates everyday life. Adorno’s critique of the capitalist ‘culture industry’, by contrast, suggests that a culture of neoliberal capitalism would be an oxymoron. This perspective is self-defeating, I argue, as we then essentially give up the task of understanding how neoliberalism translated into a pervasive social psychology. Following Richard Sennett’s [2008. The craftsman. New Haven, CT: Yale University Press; 2012. Together. New Haven, CT: Yale University Press] work on craft and cooperation, I examine some elements of such neoliberal culture. Across many contemporary cities, there is a clear trend of local small-scale production that stands at odds with the aesthetics if not the underlying reality of the globalized economy. This suggests that utopian counter-currents to neoliberal governance are better drawn from reconfiguration rather than abandonment of work.     

福柯和哈贝马斯权力创造性思想的比较

福柯和哈马贝斯都论述了权力的创造性。但在创造的对象上,却迥然不同。福柯认为权力创造了主体、社会现象和知识等,哈贝马斯则认为只有交往权力才能产生合法性法律。两者之间的差异除了各自所受的不同思想影响之外,还在于他们各自在权力的创造性问题上有着不同的思考理路。     

Coming-Out Confessions: Negotiating the Burden of Lesbian Identity Politics in South Africa

For lesbians, “coming out” or disclosing one’s sexual orientation has come to be seen as a marker of self-acceptance, actualization, and the imperative first step in the authentication of a liberated subjectivity and social identity. However, other critical schools of thought, largely informed by Foucault’s middle writings, have argued that “coming out” is merely a confessional response to an incitement to discourse about sex. This study explored constructions of coming out by a group of self-identified lesbians in South Africa. Data were collected via eight semistructured interviews and subjected to discourse analysis. Although the coming-out stories appear to conform to some discursive practices characterizing confessional modes of response to incitements to speak, they are also de-emphasized as central to the constitution of selfhood. The changing conditions of possibility for the production of sexual subjectivity in contemporary South Africa seem to disrupt understandings of coming out as either solely a confessional or liberatory practice.