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賲蹖卮賱 賮賵讴賵 賮乇丕爻賵蹖 爻丕禺鬲诏乇丕蹖蹖 賵 賴乇賲賳賵鬲蹖讴
In preparing this edition, Dreyfus and Rabinow added not only the interview with Foucalt - "On the Genealogy of Ethics: An Overview of Work in Progress" - but also a new chapter on the books Foucalt was working on at the time: two more planned volumes of The History of Sexuality and a third book, Le Souci de soi, that was to analyze the great attention paid by the ancient world to the care of the self. Foucault himself wrote at the time that this book "presents a very clear and intelligent analysis of the work that I have attempted to do. Resolving many misunderstandings, it offers an accurate, synthetic view... Beyond its particular goal, I believe this work opens new horizons for the relations between American and European thought."
373 pages, Paperback
First published January 1, 1982
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About the author
Hubert L. Dreyfus
56听books185听followersHubert Lederer Dreyfus was professor of philosophy at the University of California, Berkeley, where his interests include phenomenology, existentialism, the philosophy of psychology and literature, and the philosophical implications of artificial intelligence.
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February 9, 2022
Michel Foucault: Beyond Structuralism and Hermeneutics, Michel Foucault, Hubert L. Dreyfus, Paul Rabinow
Paul-Michel Foucault (15 October 1926 鈥� 25 June 1984), generally known as Michel Foucault, was a French philosopher, historian of ideas, social theorist, and literary critic. This book, which Foucault himself has judged accurate, is the first to provide a sustained, coherent analysis of Foucault's work as a whole.
Paul Rabinow is Professor of Anthropology at the University of California, Berkeley.
Hubert Lederer Dreyfus (October 15, 1929 鈥� April 22, 2017) was an American philosopher and professor of philosophy at the University of California, Berkeley.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 卮卮賲 賲丕賴 賲蹖 爻丕賱2000賲蹖賱丕丿蹖
毓賳賵丕賳: 賲蹖卮賱 賮賵讴賵: 賮乇丕爻賵蹖 爻丕禺鬲丕乇 诏乇丕蹖蹖 賵 賴乇賲賳賵鬲蹖讴 亘丕 賲賵禺乇賴 丕蹖 亘賴 賯賱賲 賲蹖卮賱 賮賵讴賵貨 賳賵蹖爻賳丿诏丕賳: 賴蹖賵亘乇鬲 丿乇蹖賮賵爻貙 倬賱 乇丕亘蹖賳賵貙 賲蹖卮賱 賮賵讴賵貨 賲鬲乇噩賲 丨爻蹖賳 亘卮蹖乇蹖賴貨 鬲賴乇丕賳貙 賳卮乇 賳蹖貙 爻丕賱1376貙 趩丕倬 丿賵賲 爻丕賱1379貙 丿乇373氐貨 卮丕亘讴9643122719貨 趩丕倬 爻賵賲 爻丕賱1382貨 趩丕倬 賴卮鬲賲 爻丕賱1391貨 趩丕倬 賳賴賲 爻丕賱1392貨 賲賵囟賵毓 賲蹖卮賱 賮賵讴賵 爻丕賱1926賲 鬲丕 爻丕賱1984賲貨 丕夭 賳賵蹖爻賳丿诏丕賳 丕蹖丕賱丕鬲 賲鬲丨丿賴 丌賲乇蹖讴丕 賵 亘乇蹖鬲丕賳蹖丕 - 爻丿賴20賲
丿乇 丕蹖賳 讴鬲丕亘貙 丌乇丕亍 芦賮賵讴賵禄貙 丿乇亘丕乇賴 蹖 芦噩丕蹖诏丕賴 賴乇賲賳賵鬲蹖讴禄貙 芦讴乇丿丕乇 诏賮鬲賲丕賳蹖禄貙 亘賴 毓賳賵丕賳 芦倬丿蹖丿丕乇卮賳丕爻蹖貙 鬲丨賱蹖賱 鬲毓亘蹖乇蹖 賯丿乇鬲 賵 丕賳爻丕賳禄貙 鬲賵爻胤 賳賵蹖爻賳丿诏丕賳 讴鬲丕亘 芦賴蹖賵亘乇鬲 丿乇蹖賮賵爻禄貙 賵 芦倬賱 乇丕亘蹖賳賵禄貙 賲賵乇丿 亘丨孬 賯乇丕乇 诏乇賮鬲賴鈥� 丕爻鬲貨 丕蹖賳 丕孬乇 亘賴 诏賮鬲賴 蹖 亘乇禺蹖 氐丕丨亘 賳馗乇丕賳 亘賴鬲乇蹖賳 亘乇乇爻蹖 丿乇 丕賳丿蹖卮賴 賴丕蹖 倬乇賳賮賵匕 賵 跇乇賮 芦賲蹖卮賱 賮賵讴賵禄 丕爻鬲貨 賳賵蹖爻賳丿诏丕賳貙 讴賴 丕夭 丕爻鬲丕丿丕賳 亘乇噩爻鬲賴 蹖 賮賱爻賮賴 丿乇 丿丕賳卮诏丕賴 芦讴丕賱蹖賮乇賳蹖丕禄 賴爻鬲賳丿貙 禺賵丿 丿爻鬲 亘賴 鬲毓亘蹖乇 賵 鬲賮爻蹖乇 賵 賳賯丿 丌乇丕蹖 芦賮賵讴賵禄 賲蹖夭賳賳丿 賵 丌賳趩賴 乇丕 讴賴 亘賴 賵蹖跇賴 丕夭 賳馗乇 賮賱爻賮蹖 賵 乇賵卮 卮賳丕爻蹖 賲賴賲 丕爻鬲 亘乇噩爻鬲賴 賲蹖爻丕夭賳丿貨 丿乇 讴鬲丕亘 丨丕囟乇貙 倬蹖卮蹖賳賴 賴丕蹖 賮賱爻賮蹖 丕賳丿蹖卮賴 蹖 芦賮賵讴賵禄 賴賲乇丕賴 亘丕 賳賵丌賵乇蹖賴丕蹖 亘蹖賴賲丕賳賳丿 丕蹖卮丕賳 亘乇乇爻蹖 賲蹖卮賵丿 賵 倬蹖賵賳丿 賮讴乇蹖 芦賮賵讴賵禄 亘丕 芦賳蹖趩賴禄貙 芦賴丕蹖丿诏乇禄貙 芦賲乇賱賵倬賵賳鬲蹖禄貙 芦賵蹖鬲诏賳卮鬲丕蹖賳禄 賵 亘乇禺蹖 丿蹖诏乇 丌卮讴丕乇 賲蹖诏乇丿丿貨 芦賮賵讴賵禄 亘丕 毓乇囟賴 蹖 丿賵 乇賵卮 丿蹖乇蹖賳賴 卮賳丕爻蹖 丿丕賳卮 賵 鬲亘丕乇卮賳丕爻蹖 丨賯蹖賯鬲 賵 賯丿乇鬲貙 亘賳蹖丕丿 丌賳趩賴 乇丕 讴賴 鬲丕 亘賴 丕賲乇賵夭 毓賱賵賲 丕噩鬲賲丕毓蹖 禺賵丕賳丿賴 賲蹖卮丿 丿乇 賴賲 乇蹖禺鬲賴 丕爻鬲
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 21/10/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 19/11/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
Paul-Michel Foucault (15 October 1926 鈥� 25 June 1984), generally known as Michel Foucault, was a French philosopher, historian of ideas, social theorist, and literary critic. This book, which Foucault himself has judged accurate, is the first to provide a sustained, coherent analysis of Foucault's work as a whole.
Paul Rabinow is Professor of Anthropology at the University of California, Berkeley.
Hubert Lederer Dreyfus (October 15, 1929 鈥� April 22, 2017) was an American philosopher and professor of philosophy at the University of California, Berkeley.
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 亘蹖爻鬲 賵 卮卮賲 賲丕賴 賲蹖 爻丕賱2000賲蹖賱丕丿蹖
毓賳賵丕賳: 賲蹖卮賱 賮賵讴賵: 賮乇丕爻賵蹖 爻丕禺鬲丕乇 诏乇丕蹖蹖 賵 賴乇賲賳賵鬲蹖讴 亘丕 賲賵禺乇賴 丕蹖 亘賴 賯賱賲 賲蹖卮賱 賮賵讴賵貨 賳賵蹖爻賳丿诏丕賳: 賴蹖賵亘乇鬲 丿乇蹖賮賵爻貙 倬賱 乇丕亘蹖賳賵貙 賲蹖卮賱 賮賵讴賵貨 賲鬲乇噩賲 丨爻蹖賳 亘卮蹖乇蹖賴貨 鬲賴乇丕賳貙 賳卮乇 賳蹖貙 爻丕賱1376貙 趩丕倬 丿賵賲 爻丕賱1379貙 丿乇373氐貨 卮丕亘讴9643122719貨 趩丕倬 爻賵賲 爻丕賱1382貨 趩丕倬 賴卮鬲賲 爻丕賱1391貨 趩丕倬 賳賴賲 爻丕賱1392貨 賲賵囟賵毓 賲蹖卮賱 賮賵讴賵 爻丕賱1926賲 鬲丕 爻丕賱1984賲貨 丕夭 賳賵蹖爻賳丿诏丕賳 丕蹖丕賱丕鬲 賲鬲丨丿賴 丌賲乇蹖讴丕 賵 亘乇蹖鬲丕賳蹖丕 - 爻丿賴20賲
丿乇 丕蹖賳 讴鬲丕亘貙 丌乇丕亍 芦賮賵讴賵禄貙 丿乇亘丕乇賴 蹖 芦噩丕蹖诏丕賴 賴乇賲賳賵鬲蹖讴禄貙 芦讴乇丿丕乇 诏賮鬲賲丕賳蹖禄貙 亘賴 毓賳賵丕賳 芦倬丿蹖丿丕乇卮賳丕爻蹖貙 鬲丨賱蹖賱 鬲毓亘蹖乇蹖 賯丿乇鬲 賵 丕賳爻丕賳禄貙 鬲賵爻胤 賳賵蹖爻賳丿诏丕賳 讴鬲丕亘 芦賴蹖賵亘乇鬲 丿乇蹖賮賵爻禄貙 賵 芦倬賱 乇丕亘蹖賳賵禄貙 賲賵乇丿 亘丨孬 賯乇丕乇 诏乇賮鬲賴鈥� 丕爻鬲貨 丕蹖賳 丕孬乇 亘賴 诏賮鬲賴 蹖 亘乇禺蹖 氐丕丨亘 賳馗乇丕賳 亘賴鬲乇蹖賳 亘乇乇爻蹖 丿乇 丕賳丿蹖卮賴 賴丕蹖 倬乇賳賮賵匕 賵 跇乇賮 芦賲蹖卮賱 賮賵讴賵禄 丕爻鬲貨 賳賵蹖爻賳丿诏丕賳貙 讴賴 丕夭 丕爻鬲丕丿丕賳 亘乇噩爻鬲賴 蹖 賮賱爻賮賴 丿乇 丿丕賳卮诏丕賴 芦讴丕賱蹖賮乇賳蹖丕禄 賴爻鬲賳丿貙 禺賵丿 丿爻鬲 亘賴 鬲毓亘蹖乇 賵 鬲賮爻蹖乇 賵 賳賯丿 丌乇丕蹖 芦賮賵讴賵禄 賲蹖夭賳賳丿 賵 丌賳趩賴 乇丕 讴賴 亘賴 賵蹖跇賴 丕夭 賳馗乇 賮賱爻賮蹖 賵 乇賵卮 卮賳丕爻蹖 賲賴賲 丕爻鬲 亘乇噩爻鬲賴 賲蹖爻丕夭賳丿貨 丿乇 讴鬲丕亘 丨丕囟乇貙 倬蹖卮蹖賳賴 賴丕蹖 賮賱爻賮蹖 丕賳丿蹖卮賴 蹖 芦賮賵讴賵禄 賴賲乇丕賴 亘丕 賳賵丌賵乇蹖賴丕蹖 亘蹖賴賲丕賳賳丿 丕蹖卮丕賳 亘乇乇爻蹖 賲蹖卮賵丿 賵 倬蹖賵賳丿 賮讴乇蹖 芦賮賵讴賵禄 亘丕 芦賳蹖趩賴禄貙 芦賴丕蹖丿诏乇禄貙 芦賲乇賱賵倬賵賳鬲蹖禄貙 芦賵蹖鬲诏賳卮鬲丕蹖賳禄 賵 亘乇禺蹖 丿蹖诏乇 丌卮讴丕乇 賲蹖诏乇丿丿貨 芦賮賵讴賵禄 亘丕 毓乇囟賴 蹖 丿賵 乇賵卮 丿蹖乇蹖賳賴 卮賳丕爻蹖 丿丕賳卮 賵 鬲亘丕乇卮賳丕爻蹖 丨賯蹖賯鬲 賵 賯丿乇鬲貙 亘賳蹖丕丿 丌賳趩賴 乇丕 讴賴 鬲丕 亘賴 丕賲乇賵夭 毓賱賵賲 丕噩鬲賲丕毓蹖 禺賵丕賳丿賴 賲蹖卮丿 丿乇 賴賲 乇蹖禺鬲賴 丕爻鬲
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 21/10/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 19/11/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
April 2, 2020
丕蹖賳 讴鬲丕亘 賳夭丿蹖讴 亘賴 亘蹖爻鬲 爻丕賱 倬蹖卮 亘賴 賮丕乇爻蹖 鬲乇噩賲賴 卮丿貙 夭賲丕賳蹖 讴賴 賴賳賵夭 丕氐胤賱丕丨丕鬲 賮賵讴賵蹖蹖 趩賳丿丕賳 亘賴 賮丕乇爻蹖 卮賳丕禺鬲賴 卮丿賴 賳亘賵丿賳丿 賵 胤亘毓丕 禺賵丕賳賳丿賴 丕賲乇賵夭蹖 讴賴 賲丿鬲蹖賴 亘丕 丕蹖賳 丕氐胤賱丕丨丕鬲 丌卮賳丕爻鬲 丿乇 丕亘鬲丿丕 丕夭 鬲乇噩賲賴鈥屰� 亘卮蹖乇蹖賴 讴賲蹖 诏蹖噩 賲蹖卮賴.
丕賲丕 賲爻丕賱賴鈥屰� 丕氐賱蹖 賲賳 亘丕 鬲乇噩賲賴鈥屰� 丕蹖賳 讴鬲丕亘貙 亘禺卮 賲乇亘賵胤 亘賴 亘賳蹖丕賳鈥屬囏й� 賮賱爻賮蹖 丿蹖乇蹖賳賴鈥屫促嗀ж驰� 賮賵讴賵 亘賵丿. 亘賴 賳馗乇賲 賲鬲乇噩賲 丿乇 賳賴丕蹖鬲 亘蹖鈥屬呚池︐堎勠屫� 賵 亘蹖鈥屫堌蒂勞� 丕蹖賳 亘禺卮鈥屬囏� 乇賵 鬲乇噩賲賴 讴乇丿賴 賵 賲賳 鬲賲丕賲 賲丿鬲 賳诏丕賴蹖 亘賴 賲鬲賳 丕賳诏賱蹖爻蹖 讴鬲丕亘 丿丕卮鬲賲 鬲丕 噩賲賱丕鬲 禺蹖賱蹖 禺蹖賱蹖 爻丕丿賴鈥屫й� 讴賴 亘蹖賴賵丿賴 倬蹖趩蹖丿賴 卮丿賴 亘賵丿 乇賵 亘賮賴賲賲!
賲鬲乇噩賲 卮丕賴讴丕乇 丿蹖诏賴鈥屫й� 賴賲 丿丕卮鬲.賲孬賱丕 丕蹖賳 讴賴 亘毓丿 丕夭 丕卮丕乇賴 蹖 賲鬲賳 亘賴 賲丕乇讴蹖 丿賵 爻丕丿 賲鬲乇噩賲 倬丕賳賵蹖爻 讴乇丿賴 亘賵丿: 賲丕乇讴蹖 丿賵爻丕丿 賳賵蹖爻賳丿賴鈥屰� 丌孬丕乇 毓卮賯蹖 賵 丕丨爻丕爻蹖 丕爻鬲!
賲爻丕賱賴 蹖 賳丕乇丕丨鬲 讴賳賳丿賴 丕蹖賳噩丕爻鬲 讴賴 丕蹖賳 禺夭毓亘賱丕鬲 亘毓丿 丕夭 亘蹖爻鬲 爻丕賱 賵 亘毓丿 丕夭 丿賴鈥屬囏� 亘丕乇 鬲噩丿蹖丿 趩丕倬 讴鬲丕亘蹖 讴賴 蹖讴蹖 丕夭 賲賴賲鈥屫臂屬� 卮乇丨鈥屬囏� 亘乇 丕賳丿蹖卮賴鈥屰� 賮賵讴賵爻鬲貙 賵蹖乇丕蹖卮 賳卮丿賴.
丕夭 鬲乇噩賲賴 讴賴 亘诏匕乇蹖賲貙 讴鬲丕亘 賲賮蹖丿 賵 賲賴賲蹖 亘賵丿 賵 賲鬲賵賳 禺丕乇噩蹖 丕睾賱亘 倬蹖卮賳賴丕丿 賲蹖讴賳賳 丕蹖賳 讴鬲丕亘 乇賵 賯亘賱 丕夭 賲胤丕賱毓賴鈥屰� 丌孬丕乇 賮賵讴賵 亘禺賵賳蹖賲. 賲賳 賮讴乇 賲蹖讴乇丿賲 亘毓丿 丕夭 賲胤丕賱毓賴鈥屰� 3 卮乇丨 亘乇 賵 4 讴鬲丕亘 丕夭 賮賵讴賵 亘賴 乇丕丨鬲蹖 丕蹖賳 讴鬲丕亘 乇賵 賲蹖禺賵賳賲 賵 賲蹖賮賴賲賲. 丕賲丕 禺亘 賴賲賵賳胤賵乇 讴賴 诏賮鬲賲 亘禺卮鈥屬囏й屰� 丕夭 讴鬲丕亘 (賲孬賱 鬲丕孬蹖乇 倬丿蹖丿丕乇卮賳丕爻蹖 亘乇 賮賵讴賵) 讴賴 亘丕賯蹖 賲鬲賵賳 賮丕乇爻蹖 讴賲鬲乇 亘賴卮 倬乇丿丕禺鬲賴 亘賵丿賳 賵 賵丕賯毓丕 賲賴賲 亘賵丿貙 丕蹖賳噩丕 禺蹖賱蹖 亘丿 賵 賳丕賲賮賴賵賲 鬲乇噩賲賴 卮丿賴 亘賵丿 賵 亘乇丕蹖 賴賲蹖賳 禺賵賳丿賳卮 禺蹖賱蹖 胤賵賱 讴卮蹖丿.
卮丕蹖丿 賲蹖卮丿 亘賴 讴鬲丕亘 5 爻鬲丕乇賴 丿丕丿 丕賲丕 亘丕 鬲賵噩賴 亘賴 丕蹖賳讴賴 亘禺卮蹖卮 乇賵 丿乇爻鬲 賲鬲賵噩賴 賳卮丿賲 亘賴鬲乇賴 亘賴 趩賴丕乇爻鬲丕乇賴 賯賳丕毓鬲 讴賳賲.
丕賲丕 賲爻丕賱賴鈥屰� 丕氐賱蹖 賲賳 亘丕 鬲乇噩賲賴鈥屰� 丕蹖賳 讴鬲丕亘貙 亘禺卮 賲乇亘賵胤 亘賴 亘賳蹖丕賳鈥屬囏й� 賮賱爻賮蹖 丿蹖乇蹖賳賴鈥屫促嗀ж驰� 賮賵讴賵 亘賵丿. 亘賴 賳馗乇賲 賲鬲乇噩賲 丿乇 賳賴丕蹖鬲 亘蹖鈥屬呚池︐堎勠屫� 賵 亘蹖鈥屫堌蒂勞� 丕蹖賳 亘禺卮鈥屬囏� 乇賵 鬲乇噩賲賴 讴乇丿賴 賵 賲賳 鬲賲丕賲 賲丿鬲 賳诏丕賴蹖 亘賴 賲鬲賳 丕賳诏賱蹖爻蹖 讴鬲丕亘 丿丕卮鬲賲 鬲丕 噩賲賱丕鬲 禺蹖賱蹖 禺蹖賱蹖 爻丕丿賴鈥屫й� 讴賴 亘蹖賴賵丿賴 倬蹖趩蹖丿賴 卮丿賴 亘賵丿 乇賵 亘賮賴賲賲!
賲鬲乇噩賲 卮丕賴讴丕乇 丿蹖诏賴鈥屫й� 賴賲 丿丕卮鬲.賲孬賱丕 丕蹖賳 讴賴 亘毓丿 丕夭 丕卮丕乇賴 蹖 賲鬲賳 亘賴 賲丕乇讴蹖 丿賵 爻丕丿 賲鬲乇噩賲 倬丕賳賵蹖爻 讴乇丿賴 亘賵丿: 賲丕乇讴蹖 丿賵爻丕丿 賳賵蹖爻賳丿賴鈥屰� 丌孬丕乇 毓卮賯蹖 賵 丕丨爻丕爻蹖 丕爻鬲!
賲爻丕賱賴 蹖 賳丕乇丕丨鬲 讴賳賳丿賴 丕蹖賳噩丕爻鬲 讴賴 丕蹖賳 禺夭毓亘賱丕鬲 亘毓丿 丕夭 亘蹖爻鬲 爻丕賱 賵 亘毓丿 丕夭 丿賴鈥屬囏� 亘丕乇 鬲噩丿蹖丿 趩丕倬 讴鬲丕亘蹖 讴賴 蹖讴蹖 丕夭 賲賴賲鈥屫臂屬� 卮乇丨鈥屬囏� 亘乇 丕賳丿蹖卮賴鈥屰� 賮賵讴賵爻鬲貙 賵蹖乇丕蹖卮 賳卮丿賴.
丕夭 鬲乇噩賲賴 讴賴 亘诏匕乇蹖賲貙 讴鬲丕亘 賲賮蹖丿 賵 賲賴賲蹖 亘賵丿 賵 賲鬲賵賳 禺丕乇噩蹖 丕睾賱亘 倬蹖卮賳賴丕丿 賲蹖讴賳賳 丕蹖賳 讴鬲丕亘 乇賵 賯亘賱 丕夭 賲胤丕賱毓賴鈥屰� 丌孬丕乇 賮賵讴賵 亘禺賵賳蹖賲. 賲賳 賮讴乇 賲蹖讴乇丿賲 亘毓丿 丕夭 賲胤丕賱毓賴鈥屰� 3 卮乇丨 亘乇 賵 4 讴鬲丕亘 丕夭 賮賵讴賵 亘賴 乇丕丨鬲蹖 丕蹖賳 讴鬲丕亘 乇賵 賲蹖禺賵賳賲 賵 賲蹖賮賴賲賲. 丕賲丕 禺亘 賴賲賵賳胤賵乇 讴賴 诏賮鬲賲 亘禺卮鈥屬囏й屰� 丕夭 讴鬲丕亘 (賲孬賱 鬲丕孬蹖乇 倬丿蹖丿丕乇卮賳丕爻蹖 亘乇 賮賵讴賵) 讴賴 亘丕賯蹖 賲鬲賵賳 賮丕乇爻蹖 讴賲鬲乇 亘賴卮 倬乇丿丕禺鬲賴 亘賵丿賳 賵 賵丕賯毓丕 賲賴賲 亘賵丿貙 丕蹖賳噩丕 禺蹖賱蹖 亘丿 賵 賳丕賲賮賴賵賲 鬲乇噩賲賴 卮丿賴 亘賵丿 賵 亘乇丕蹖 賴賲蹖賳 禺賵賳丿賳卮 禺蹖賱蹖 胤賵賱 讴卮蹖丿.
卮丕蹖丿 賲蹖卮丿 亘賴 讴鬲丕亘 5 爻鬲丕乇賴 丿丕丿 丕賲丕 亘丕 鬲賵噩賴 亘賴 丕蹖賳讴賴 亘禺卮蹖卮 乇賵 丿乇爻鬲 賲鬲賵噩賴 賳卮丿賲 亘賴鬲乇賴 亘賴 趩賴丕乇爻鬲丕乇賴 賯賳丕毓鬲 讴賳賲.
June 5, 2012
There is no better book to understand Foucault's oeuvre and methodology.
The authors had the unique vantage point of being personally acquainted with Foucault, who delivered a set of lectures at the University of California Berkeley during the early 1980s. The text is the result of the debates that Rabinow had with Dreyfus and Searle over whether Foucault's work was closer to structuralism or hermeneutics. The conclusion is neither. Foucault's "interpretive analytics," as the authors call his method of discourse analysis, begins with archeology in the late 1960s and early 1970s and traverses genealogy in his later work in the mid 1970s to early 1980s.
Despite its clarity and sound arguments, I wouldn't recommend reading this before reading Foucault's work first. Inevitably, the reader will feel confused or dazzled by Foucault's prose. But part of the process of engaging with Foucault is understanding the radical departure of his method from traditional philosophy and historical research. Once the reader has read a book or two (preferably Discipline and Punish or the History of Sexuality), then I would recommend checking this out (especially chapter 5) for further clarity and elucidation.
The authors had the unique vantage point of being personally acquainted with Foucault, who delivered a set of lectures at the University of California Berkeley during the early 1980s. The text is the result of the debates that Rabinow had with Dreyfus and Searle over whether Foucault's work was closer to structuralism or hermeneutics. The conclusion is neither. Foucault's "interpretive analytics," as the authors call his method of discourse analysis, begins with archeology in the late 1960s and early 1970s and traverses genealogy in his later work in the mid 1970s to early 1980s.
Despite its clarity and sound arguments, I wouldn't recommend reading this before reading Foucault's work first. Inevitably, the reader will feel confused or dazzled by Foucault's prose. But part of the process of engaging with Foucault is understanding the radical departure of his method from traditional philosophy and historical research. Once the reader has read a book or two (preferably Discipline and Punish or the History of Sexuality), then I would recommend checking this out (especially chapter 5) for further clarity and elucidation.
May 16, 2009
Probably one of the top two secondary texts on Foucault I've ever read. The other being Deleuze's book entitled, Foucault. Dreyfus reveals the depth and grandeur of Foucault's body of work by revealing all of the intellectual threads that run through each and every book. He goes in chronological order to reaveal that Foucault was always thinking as a Post-Structuralist. Dreyfus can actually write about complex issues in an easy to read manner, which is refreshing.
June 5, 2016
This book is extremely useful. It is mainly reviews his books and not his lectures (which many were published after this book). I would recommend this for anyone that has already read a couple of Foucault's books and need to connect the dots a little better. Then, if you are like me, you will want to re-read his work looking for all the stuff you missed the first time but figured out with the help of this overview.
This book would also work as a crash course in Foucauldian methodology, as the title suggests--all the "main" things you should know about his work. Overall, best book on Foucault that I have read.
This book would also work as a crash course in Foucauldian methodology, as the title suggests--all the "main" things you should know about his work. Overall, best book on Foucault that I have read.
September 14, 2011
i read this book years ago in an effort to understand Foucault. I haven't been interested in Foucault for some time, but recently I agreed to give a presentation about him and returned to this book . It is not a biography or a synopsis. It is a rigorous attempt to come to terms with Foucault's intellectual trajectory and his often confusing way of presenting his ideas. For someone like myself who is only superficially familiar with 'continental philosophy' this book is very helpful for providing clear descriptions of the intellectual background to Foucault's work.
October 24, 2012
Dreyfus has DIGESTED the Foucault for you. I can't Imagine if there would be any such analytic thorough text on Foucault out there!
I understood Foucault in the book as well as the way of studying any other philosopher.
I understood Foucault in the book as well as the way of studying any other philosopher.
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August 13, 2007the best book for starting Foucault.
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May 4, 2019just read Foucault he's not that hard
November 3, 2021
I borrowed this book from the University Library.
It has been a while since I've read anything related to Foucault's work, probably three or so years so I picked up this secondary text surrounding his works in the hopes it would ease me back in. This is a well written and concise summary and viewpoint of Foucault's works and presented in a readable and enjoyable manner. I got good insight from this book and I am happy to further my reading now.
It has been a while since I've read anything related to Foucault's work, probably three or so years so I picked up this secondary text surrounding his works in the hopes it would ease me back in. This is a well written and concise summary and viewpoint of Foucault's works and presented in a readable and enjoyable manner. I got good insight from this book and I am happy to further my reading now.
April 11, 2021
Out of all French intellectuals/structuralists/post-structuralists/etc, Foucault certainly is far more interesting when compared to his contemporaries.
Dreyfus and Rabinow help make clear Foucault's project-object and for the most part, I found it an enjoyable read! Now does that mean I will do a deep dive into Foucault's proper works? Probably not, at least not any time soon.
Dreyfus and Rabinow help make clear Foucault's project-object and for the most part, I found it an enjoyable read! Now does that mean I will do a deep dive into Foucault's proper works? Probably not, at least not any time soon.
April 14, 2011
讴鬲丕亘 賲蹖卮賱 賮賵讴賵 / 賮乇丕爻賵蹖 爻丕禺鬲诏乇丕蹖蹖 賵 賴乇賲賳賵鬲蹖讴 / 賳賵卮鬲賴 賴蹖賵亘乇鬲 丿乇蹖賮賵爻 賵 倬賱 乇丕亘蹖賳賵 / 亘丕 鬲乇噩賲賴 禺賵亘 賵 賲賯丿賲賴 禺賵亘 鬲乇 丨爻蹖賳 亘卮蹖乇蹖賴 / 讴鬲丕亘蹖 禺賵丕賳丿賳蹖
May 28, 2012
A very good early introduction to Foucault though Alan Sheridan's 'The Will to Truth' is more systematic in covering MF's writings ...
October 11, 2019
While we should be aware that this presents a particular narrative about the transitions in Foucault's thinking, one can easily see why this is one of the best known overviews of Foucault's thought. It is by no means an easy text but very rewarding.
January 29, 2021
A must-read for anyone studying Foucault's work and impact.
July 23, 2021
Great introduction with analytical rigour, however, i feel a too big part of this book was used explaining Foucaults missteps, rather than the fruits of his labour.
June 11, 2021
Extremely helpful for understanding Foucault.
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October 19, 200733PPL referring to the philosophy of Merleau-Ponty
'Foucault does not argue that such an existential phenomenology of the body is naive or self-contradictory. He simply points out that this project is ambiguous: "The analysis of actual experience is a discourse of mixed nature: it is directed to a specific yet ambiguous stratum, concrete enough for it to be possible to apply to it a meticulous and descriptive language, yet sufficiently removed from the positivity of things for it to be possible, from that starting-point, to escape from that naivete, to contest it and seek foundations for it" (*OT* 321). He adds that, therefore, it is unstable and can never be completed: "What is given in experience and what renders experience possible correspond to one another in an endless oscillation" (*OT* 336).'
I think that this shows rather concisely my fundamental problem with the philosophical underpinnings of Foucault's work. It seems to me that he is constantly struggling to create a system that avoids the absurdities inherent in Merleau-Ponty's or Husserl's phenomenologically existentialist philosophies, but that still exists within the same immediate family of thought.
The ambiguous and ultimately subjective nature of these men's worlds disturbs Foucault greatly. He wants to describe man's existence with the same sort of universality, the same type of solid referents, as he could with the pure sciences. But while I certainly respect the decision to devote one's life to such a quixotic enterprise, I must admit that I find its origin, goal, and methods to be uniquely uncompelling.
I accept that Merleau-Ponty and Husserl created a sort of endless loop of reference鈥攔esulting in a hall-of-mirrors, turtles-all-the-way-down sort of picture of the world. But where Foucault is repelled by this amorphous foundation, I am rather thrilled. Because it seems to me (as I am sure it seemed to the gentlemen themselves) that any theory of humanity should be no less contradictory and absurd than humanity itself. An ambiguous, ultimately subjective theory of knowledge certainly jibes with my experience of knowledge-gathering.
This being the case, I cannot muster more than confused amazement at the leaps and circles and dances鈥攚orthy of the most talented circus performer鈥攖hat Foucault sets himself to in pursuit of this pure, hermetic (if not hermeneutic) epistemology.
And, to be entirely honest, I am amazed that one could spend one's life trying to iron out philosophical inconsistency and still not wind up with a consistent philosophy. Had I been in Foucault's shoes, I'd have rather come up with a system that was untrue and consistent than one that was, as his archaeologies and genealogies undoubtedly were, largely true but inconsistent鈥攋ust for the sake of saving face, if nothing else. At least then, you've done what you set out to do.
'Foucault does not argue that such an existential phenomenology of the body is naive or self-contradictory. He simply points out that this project is ambiguous: "The analysis of actual experience is a discourse of mixed nature: it is directed to a specific yet ambiguous stratum, concrete enough for it to be possible to apply to it a meticulous and descriptive language, yet sufficiently removed from the positivity of things for it to be possible, from that starting-point, to escape from that naivete, to contest it and seek foundations for it" (*OT* 321). He adds that, therefore, it is unstable and can never be completed: "What is given in experience and what renders experience possible correspond to one another in an endless oscillation" (*OT* 336).'
I think that this shows rather concisely my fundamental problem with the philosophical underpinnings of Foucault's work. It seems to me that he is constantly struggling to create a system that avoids the absurdities inherent in Merleau-Ponty's or Husserl's phenomenologically existentialist philosophies, but that still exists within the same immediate family of thought.
The ambiguous and ultimately subjective nature of these men's worlds disturbs Foucault greatly. He wants to describe man's existence with the same sort of universality, the same type of solid referents, as he could with the pure sciences. But while I certainly respect the decision to devote one's life to such a quixotic enterprise, I must admit that I find its origin, goal, and methods to be uniquely uncompelling.
I accept that Merleau-Ponty and Husserl created a sort of endless loop of reference鈥攔esulting in a hall-of-mirrors, turtles-all-the-way-down sort of picture of the world. But where Foucault is repelled by this amorphous foundation, I am rather thrilled. Because it seems to me (as I am sure it seemed to the gentlemen themselves) that any theory of humanity should be no less contradictory and absurd than humanity itself. An ambiguous, ultimately subjective theory of knowledge certainly jibes with my experience of knowledge-gathering.
This being the case, I cannot muster more than confused amazement at the leaps and circles and dances鈥攚orthy of the most talented circus performer鈥攖hat Foucault sets himself to in pursuit of this pure, hermetic (if not hermeneutic) epistemology.
And, to be entirely honest, I am amazed that one could spend one's life trying to iron out philosophical inconsistency and still not wind up with a consistent philosophy. Had I been in Foucault's shoes, I'd have rather come up with a system that was untrue and consistent than one that was, as his archaeologies and genealogies undoubtedly were, largely true but inconsistent鈥攋ust for the sake of saving face, if nothing else. At least then, you've done what you set out to do.
July 18, 2010
Foucault, Americanized for your orals reading consumption! Cliffhangers are resolved, oblique statements cut-and-pasted into a readable narrative.
1960s almost structuralist - discourse
1970s beyond s and h - practice
1975 - Individual as Object - Discipline and Punish - Structuralism
1976 - Individual as Subject - Will to Knowledge - Hermeneutics
The afterword material is pretty awesome, strangely lucid.
1960s almost structuralist - discourse
1970s beyond s and h - practice
1975 - Individual as Object - Discipline and Punish - Structuralism
1976 - Individual as Subject - Will to Knowledge - Hermeneutics
The afterword material is pretty awesome, strangely lucid.
This entire review has been hidden because of spoilers.
December 11, 2007
Hubert Dreyfus critisize Foucault and his philosophy and ideas, while Foucault was alive ...
丕蹖賳 讴鬲丕亘 亘丕 毓賳賵丕賳 "賲蹖卮賱 賮賵讴賵貙 賮乇丕爻賵蹖 爻丕禺鬲诏乇丕蹖蹖 賵 賴乇賲賳賵鬲蹖讴" 鬲賵爻胤 丨爻蹖賳 亘卮蹖乇蹖賴 亘賴 賮丕乇爻蹖 亘乇诏乇丿丕賳丿賴 卮丿賴 賵 鬲賵爻胤 賳卮乇 賳蹖 丿乇 1376 趩丕倬 賵 賲賳鬲卮乇 卮丿賴 丕爻鬲.
丕蹖賳 讴鬲丕亘 亘丕 毓賳賵丕賳 "賲蹖卮賱 賮賵讴賵貙 賮乇丕爻賵蹖 爻丕禺鬲诏乇丕蹖蹖 賵 賴乇賲賳賵鬲蹖讴" 鬲賵爻胤 丨爻蹖賳 亘卮蹖乇蹖賴 亘賴 賮丕乇爻蹖 亘乇诏乇丿丕賳丿賴 卮丿賴 賵 鬲賵爻胤 賳卮乇 賳蹖 丿乇 1376 趩丕倬 賵 賲賳鬲卮乇 卮丿賴 丕爻鬲.
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February 20, 2008This book is simply an authority book to acknowledge Foucault's thought. The authors are companions of the thinker and they gave this philosopher some insights on developing his later discourse.
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July 7, 2008s
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July 31, 2011Great one volume analysis of Foucault's thought. Nearly as challenging as Foucault himself, however.
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June 11, 2014A fascinating comprehension of Foucault's ideas and concepts.
October 2, 2014
Good source of Foucault...
February 17, 2016
hello, Foucault!
January 12, 2009
One of the best books about Foucault there is.
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December 22, 2018being half-way through with this (not in terms of percentage but of contents), i going to leave this one by the side for now. although i will be lying if i said i understand everything inside this book, i feel brave enough to actually face foucault by myself. at least, his earlier works: madness and civilization and the birth of the clinic: an archaeology of medical perception. from what the authors stated, those are his most straight-forward studies--which will probably make them his less stabilised ones. but i do want to try anyway and dip my toes around, see how i fare with them and maybe, just maybe, i can move forward with the order of things: an archaeology of the human sciences and archaeology of knowledge. will report further on the path...
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