Outline how nietzsche and foucault have

His father was a master harness maker, and his mother was the daughter of a harness maker, though she was better educated than most women of her social class. Pietism was an evangelical Lutheran movement that emphasized conversion, reliance on divine grace, the experience of religious emotions, and personal devotion involving regular Bible study, prayer, and introspection.

Outline how nietzsche and foucault have

Alan Rosenberg and Joseph Westfall eds. A Critical Encounter Published: August 28, Alan Rosenberg and Joseph Westfall eds. A Critical Encounter, Bloomsbury,pp. Reviewed by Tuomo Tiisala, New York University It is quite astonishing that the first anthology in English devoted to the relationship between Foucault and Nietzsche appears in Understanding Foucault requires thinking parts of Kant and Nietzsche together.

Reading Nietzsche enabled Foucault to conceptualize epistemic relations as constitutively dependent on social relations, while refusing to explain the historical evolution of systems of thought in terms of teleological development or ideological determination.

Though Foucault adopts this perspective for his genealogical investigations, he explicitly acknowledges "an internal history of truth," that is, "the history of truth that rectifies itself in terms of its own principles of regulation," as a valid alternative.

After all, Hegel and Marx had already repudiated the notion of a metaphysically self-standing subject, and Heidegger had offered an essentially social account of meaning in terms of practices, so why exactly did certain conceptual possibilities appear unavailable to Foucault prior to his reading of Nietzsche?

Patton Outline how nietzsche and foucault have clarifies some of the perplexity this terminology invites. So does Foucault hold that there is knowledge that is not true?

As Patton shows, Foucault assigns the decisive role to Nietzsche due to his attacks on the metaphysical conception of truth as a self-standing object that is naturally available to the subject, especially in "On Truth and Lie in a Nonmoral Sense" and in The Gay Science. Thus, "the will to know" becomes "the will to truth" when one adopts a conception of truth as an object of knowledge that is independent of human practices, including the linguistically developed conceptual resources that enable the formation of truth-claims in the first place.

But just as Nietzsche concludes in Twilight of the Idols that the very distinction between the true world and appearance is undermined as a consequence of the repudiation of the metaphysical conception of truth, so does Foucault cease referring to truth except as the property of successful truth-claims whose truth or falsity is determined according to the rules of a discursive practice.

Avoiding unviable caricatures in epistemology is all the more important since both Foucault and Nietzsche evidently rely on a notion of truth in connection with the central task of self-overcoming they promote.

Life and Works

Thus, Keith Ansell-Pearson argues that both Nietzsche and Foucault acknowledge that "a passion for knowledge" is a prerequisite for the kind of experimental relation to oneself which they endorse.

Ansell-Pearson convincingly argues that only after this shift can one begin to relate to oneself as a composite of drives that make up the material for the task of active self-constitution Nietzsche praises so highly. Experimentation with the self has its epistemic prerequisites and they are unintelligible without a notion of truth.

But notice how the goal of the passion for knowledge has shifted. In fact, this divergence runs deep and calls for an extensive study. The discussion of the passion for knowledge shows that Nietzsche by no means denies the value of truth but makes it subservient to the task of active self-constitution.

Alan Milchman and Alan Rosenberg helpfully bring into relief the art of living as the general background for this perspective.

An encyclopedia of philosophy articles written by professional philosophers.

But what is the task of philosophy, and the role of a philosopher in particular, in connection with the art of living? Both Nietzsche and Foucault see themselves as diagnosticians of a historical present, but Michael Ure and Federico Testa argue that this common approach leads to two sharply divergent projects.

Outline how nietzsche and foucault have

The second part of the contrast Ure and Testa build between Foucault and Nietzsche concerns the role of modality in the art of living.

Hargis raises in outline the important question of whether the focus on self-transformation makes Foucault and Nietzsche unable to diagnose some of the most entrenched configurations of power relations that have congealed under liberalism precisely in terms of a certain conception of individuality.

One reason for this may be that the body, in fact, never appears as a fixed object for Nietzsche, who sees it instead as a composite of drives. In fact, psychological explanations enter into Foucault analytics of power only in connection with discussions of pleasure.

For instance, Foucault argues in the first volume of History of Sexuality that the strategic organization of the modern apparatus of sexuality relies on tactical support from mechanisms of incitation and excitement that give rise to "perpetual spirals of power and pleasure" in the discursive articulation of sexuality through medicalized techniques of confession.

Jim Urpeth tries to show that "the essentially libidinally affectively invested character of power"which he attributes to Foucault on the basis of the above remarks, undermines any interpretation and criticism of Christianity and its moral offspring as repressive.

Resentment, on the one hand, and pleasure in cruelty, on the other, are historical building blocks of morality, according to Nietzsche. Nor does Foucault hold, as Urpeth reads him, that relations of power are essentially invested with sexual pleasure.

Thus, Foucault studies the practices of governing the self and others that developed under the auspices of the Christian pastorate in order to show how and when sexual relations became unthinkable without a hermeneutics of desire and obedience to an external moral authority, two central features that continue to structure the modern experience of sexuality as an object of psychiatric expertise.

They offer a lucid and largely plausible interpretation of Nietzsche and Foucault that locates recognition, in one sense, at the heart of their respective accounts of social relations. Recognition, in the agonistic sense, requires little because it is achieved, for instance, by a psychiatrist who treats her patient as a pervert.

This is obviously far removed from the structure of reciprocity and, relatedly, claims to equality that Honneth seeks to establish. Overall, the anthology helps effectively dispel the notion that Foucault might be, as he once famously said, "simply Nietzschean".

After all, Foucault proclaims that the art of living, and the critical philosophical practice sustaining it, aim to "kill psychology". For Foucault, this task is motivated by his diagnosis that a taxonomy of human kinds created by human sciences constrains our autonomy as individual thinkers and agents.

Yet Nietzsche is a paradigmatic example of a philosopher whose thinking operates thoroughly on the basis of such a taxonomy of psychological types.Genealogy: Nietzsche, Deleuze and Foucault 57 under the rule of the masters, who later formed resentment towards life that would develop into hatred and dogmatism.

Immanuel Kant (–) is the central figure in modern philosophy. He synthesized early modern rationalism and empiricism, set the terms for much of nineteenth and twentieth century philosophy, and continues to exercise a significant influence today in metaphysics, epistemology, ethics, political philosophy, aesthetics, and other fields.

Annotated Extracts from Michel Foucault in chronological order and related to history. Foucault, M. Folie et Déraison: histoire de la folie à l' âge classique.

(Paris: Plon, ) became Histoire de la benjaminpohle.comlly translated, the full title may mean Madness and Unreason: history of madness in the classical benjaminpohle.com classical age here is roughly the seventeenth and eighteenth.

Friedrich Nietzsche (—) Nietzsche was a German philosopher, essayist, and cultural critic. His writings on truth, morality, language, aesthetics, cultural theory, history, nihilism, power, consciousness, and the meaning of existence have exerted an enormous influence on Western philosophy and intellectual history.

Nietzsche spoke of "the death . Jill E.

Outline how nietzsche and foucault have

Hargis raises in outline the important question of whether the focus on self-transformation makes Foucault and Nietzsche unable to diagnose some of the most entrenched configurations of power relations that have congealed under liberalism precisely in terms of a certain conception of individuality.

Friedrich Nietzsche (–) was a German philosopher and cultural critic who published intensively in the s and s. He is famous for uncompromising criticisms of traditional European morality and religion, as well as of conventional philosophical ideas and social and political pieties associated with modernity.

Immanuel Kant (Stanford Encyclopedia of Philosophy)