मिशेल फूको
ज्ञान और सत्ता गुँथे हुए हैं: जेलें, विद्यालय और चिकित्सालय आकार देते हैं कि हम कैसे सोचते और व्यवहार करते हैं, और जो सत्य माना जाता है वह इतिहास के साथ बदलता है।
पृष्ठभूमि
ज्ञान और सत्ता अविभाज्य हैं: विमर्शों की पुरातत्त्व-विद्या और अनुशासनात्मक समाज की वंशावली।
मुख्य विचार
- सत्ता/ज्ञान
- अनुशासन
- जैव-राजनीति
- विमर्श
गुरु: जॉर्ज कांगियेम, मोरिस मर्लो-पोंती, लुई अल्थुसर
शिष्य: जाक देरिदा
प्रभाव
जिनसे प्रभावित 9
इमानुएल कांट
जिनसे प्रभावित ✓
Foucault translated Kant’s Anthropology for his secondary thesis (1961) and later read ‘What is Enlightenment?’ as the start of a critical ontology of ourselves (‘What is Enlightenment?’, 1984). M. Foucault, Introduction à l’Anthropologie de Kant (1961; publ. 2008); I. Kant, Anthropologie du point de vue pragmatique, trans. M. Foucault (1964); M. Foucault, “What is Enlightenment?”, in P. Rabinow (ed.), The Foucault Reader (1984); SEP “Michel Foucault”
इमानुएल कांट › 1724–1804
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल
जिनसे प्रभावित ✓
Foucault wrote his diploma thesis on Hegel’s Phenomenology under Hyppolite (1949) and later said that his whole age was trying to escape Hegel (L’ordre du discours, 1971). M. Foucault, La constitution d’un transcendantal historique dans la Phénoménologie de l’esprit de Hegel (mémoire de DES, 1949, unpublished); L’ordre du discours (1971)
गेऑर्ग विल्हेल्म फ़्रीडरिश हेगल › 1770–1831
फ़्रीडरिश नीत्शे
जिनसे प्रभावित ✓
Foucault took over Nietzsche’s genealogy of descent and emergence, without origin or goal (‘Nietzsche, la généalogie, l’histoire’, 1971), and applied it to the prison (Discipline and Punish, 1975). M. Foucault, “Nietzsche, la généalogie, l’histoire” (1971); Surveiller et punir (1975); SEP “Michel Foucault”; SEP “Friedrich Nietzsche”
फ़्रीडरिश नीत्शे › 1844–1900
मार्टिन हाइडेगर
जिनसे प्रभावित ✓
In his last interview (1984) Foucault said that reading Heidegger, with Nietzsche, had determined his philosophical development, though he wrote almost nothing on him. M. Foucault, “Le retour de la morale” (1984), in Dits et écrits IV (1994); SEP “Michel Foucault”
मार्टिन हाइडेगर › 1889–1976
मोरिस मर्लो-पोंती जिनसे पढ़ा
जिनसे पढ़ा ✓
Foucault entered the École normale supérieure in 1946 and attended Merleau-Ponty’s lectures there, among them those on the union of soul and body in Malebranche, Maine de Biran and Bergson (1947–48); Merleau-Ponty was an important early influence. SEP “Michel Foucault”; D. Eribon, Michel Foucault (1989)
साक्ष्य: Wikidata में भी · Wikidata
मोरिस मर्लो-पोंती › 1908–1961
लुई अल्थुसर जिनसे पढ़ा
जिनसे पढ़ा ✓
Foucault was a student at the École normale supérieure when Althusser became its philosophy tutor (agrégé-répétiteur, ‘caïman’) in 1948 and prepared for the agrégation (1951) under him; under Althusser’s influence he joined the Communist Party in 1950 and left it in 1953. D. Eribon, Michel Foucault (1989); SEP “Louis Althusser”
साक्ष्य: Wikidata में भी · Wikidata
लुई अल्थुसर › 1918–1990
सभी दिखाएँ (9)कम दिखाएँ
दियोगेनेस
जिनसे प्रभावित
In his last course (Le courage de la vérité, 1984; publ. 2009) Foucault read Diogenes’ Cynic parrhesia as a life that makes truth visible as scandal. M. Foucault, Le courage de la vérité (lectures 1984; ed. F. Gros, 2009); Fearless Speech (lectures 1983; ed. J. Pearson, 2001)
साक्ष्य: AI मसौदा
दियोगेनेस › लगभग 412–323 ईसा पूर्व
सेनेका
जिनसे प्रभावित
Foucault drew on Seneca’s letters and his evening examination of conscience for the ‘culture of the self’ (L’herméneutique du sujet, 1981–82; publ. 2001; Le souci de soi, 1984). M. Foucault, L’herméneutique du sujet (lectures 1981–82; ed. F. Gros, 2001); Le souci de soi (1984); Seneca, De ira; Epistulae morales; SEP “Seneca”
साक्ष्य: AI मसौदा
सेनेका › लगभग 4 ईसा पूर्व – 65 ईसवी
जॉर्ज कांगियेम जिनसे पढ़ा
जिनसे पढ़ा ✓
Canguilhem, proposed by Jean Hyppolite, was the rapporteur of Foucault’s thèse d’État Folie et déraison, defended at the Sorbonne in 1961, and remained one of his most important supporters; a sponsor rather than a teacher in the narrower sense. SEP “Michel Foucault”; D. Eribon, Michel Foucault (1989)
साक्ष्य: Wikidata में भी · Wikidata
जॉर्ज कांगियेम › 1904–1995
जिन्हें प्रभावित किया 21
तलाल असद
जिन्हें प्रभावित किया ✓
Asad’s genealogies of religion and of the secular take up Foucault’s analysis of power, discipline and the formation of subjects. T. Asad, Genealogies of Religion (1993); Formations of the Secular (2003); D. Scott and C. Hirschkind (eds.), Powers of the Secular Modern (2006)
साक्ष्य: Wikidata में भी · Wikidata
तलाल असद › जन्म 1932
अंतोनियो नेग्री
जिन्हें प्रभावित किया ✓
With Michael Hardt, Negri took over Foucault’s concept of biopower, power over life itself, and made it the core of the new global sovereignty they called Empire (2000). M. Hardt and A. Negri, Empire (2000); M. Foucault, La volonté de savoir (1976)
अंतोनियो नेग्री › 1933–2023
एडवर्ड सईद
जिन्हें प्रभावित किया ✓
Said used Foucault’s notion of discourse to describe Orientalism as knowledge bound up with colonial power, while giving more weight than Foucault to individual authors (Orientalism, 1978). E. W. Said, Orientalism (1978), introduction; M. Foucault, L’archéologie du savoir (1969); SEP “Michel Foucault”
साक्ष्य: Wikidata में भी · Wikidata
एडवर्ड सईद › 1935–2003
जोरजो आगाम्बेन
जिन्हें प्रभावित किया ✓
Agamben took up Foucault’s biopolitics (1976) but argued that bare life’s inclusion in politics is the original core of sovereignty, not a modern novelty (Homo Sacer, 1995). G. Agamben, Homo sacer (1995); Che cos’è un dispositivo? (2006); M. Foucault, La volonté de savoir (1976); SEP “Michel Foucault”
जोरजो आगाम्बेन › जन्म 1942
नैन्सी फ़्रेज़र
जिन्हें प्रभावित किया ✓
Fraser took up Foucault’s analysis of disciplinary power as empirically insightful but normatively confused (‘Foucault on Modern Power: Empirical Insights and Normative Confusions’, 1981). N. Fraser, “Foucault on Modern Power: Empirical Insights and Normative Confusions”, Praxis International 1 (1981); Unruly Practices (1989)
साक्ष्य: Wikidata में भी · Wikidata
नैन्सी फ़्रेज़र › जन्म 1947
जूडिथ बट्लर
जिन्हें प्रभावित किया ✓
Butler took Foucault’s view that power produces subjects it regulates and applied it to sex and gender, drawing on his edition of Herculine Barbin’s memoirs (Gender Trouble, 1990). J. Butler, Gender Trouble (1990); M. Foucault, Histoire de la sexualité I. La volonté de savoir (1976); Herculine Barbin dite Alexina B. (1978); SEP “Michel Foucault”
जूडिथ बट्लर › जन्म 1956
सभी दिखाएँ (21)कम दिखाएँ
मुहम्मद अर्कून
जिन्हें प्रभावित किया
Arkoun applied Foucault’s notions of episteme and archaeology of knowledge to classical Islamic thought, asking what each period made thinkable and unthinkable. M. Arkoun, Pour une critique de la raison islamique (1984); Rethinking Islam, tr. R. D. Lee (1994)
साक्ष्य: AI मसौदा
मुहम्मद अर्कून › 1928–2010
सिल्विया विंटर
जिन्हें प्रभावित किया
Wynter took up Foucault’s view of ‘Man’ as a recent invention of the modern episteme and traced its colonial forms (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); M. Foucault, Les Mots et les choses (1966)
साक्ष्य: AI मसौदा
सिल्विया विंटर › जन्म 1928
स्टुअर्ट हॉल
जिन्हें प्रभावित किया
Hall adopted Foucault’s concept of discourse to study representation as the production of knowledge and power, not the mere reflection of meaning (‘The Work of Representation’, 1997). S. Hall (ed.), Representation: Cultural Representations and Signifying Practices (1997), “The Work of Representation”; SEP “Michel Foucault”
साक्ष्य: AI मसौदा
स्टुअर्ट हॉल › 1932–2014
वी. वाई. मुदिम्बे
जिन्हें प्रभावित किया
Mudimbe used Foucault’s archaeology of knowledge to ask how Africa became an object of Western discourse, its ‘colonial library’ (The Invention of Africa, 1988). V. Y. Mudimbe, The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge (1988); M. Foucault, L’Archéologie du savoir (1969)
साक्ष्य: AI मसौदा
वी. वाई. मुदिम्बे › 1941–2025
डोना हैरावे
जिन्हें प्रभावित किया
Haraway took up Foucault’s biopolitics but called it ‘a flaccid premonition of cyborg politics’, extending the analysis to technoscience (‘A Cyborg Manifesto’, 1985). D. Haraway, “A Manifesto for Cyborgs”, Socialist Review 80 (1985), rev. in Simians, Cyborgs, and Women (1991); M. Foucault, Histoire de la sexualité I (1976)
साक्ष्य: AI मसौदा
डोना हैरावे › जन्म 1944
आइरिस मैरियन यंग
जिन्हें प्रभावित किया
Young drew on Foucault’s analysis of power in everyday practices to define oppression as structural, not as rule by tyrants (Justice and the Politics of Difference, 1990). I. M. Young, Justice and the Politics of Difference (1990); M. Foucault, Surveiller et punir (1975)
साक्ष्य: AI मसौदा
आइरिस मैरियन यंग › 1949–2006
ईव कोसोफ़्स्की सेजविक
जिन्हें प्रभावित किया
Taking up Foucault’s History of Sexuality I (1976), Sedgwick argued that the homo/heterosexual definition fixed around 1900 structures modern thought far beyond sexuality (Epistemology of the Closet, 1990). E. K. Sedgwick, Epistemology of the Closet (1990), introduction “Axiomatic”; M. Foucault, Histoire de la sexualité I (1976)
साक्ष्य: AI मसौदा
ईव कोसोफ़्स्की सेजविक › 1950–2009
लिंडा तुहिवाई स्मिथ
जिन्हें प्रभावित किया
Decolonizing Methodologies (1999) draws on Foucault’s analyses of knowledge, power and “regimes of truth” to show how Western research on Indigenous peoples was embedded in imperialism. L. Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples (1999), part I
साक्ष्य: AI मसौदा
लिंडा तुहिवाई स्मिथ › जन्म 1950
दिदिए एरिबों
जिन्हें प्रभावित किया
Eribon, Foucault’s biographer (1989), drew on his analyses of subjection and sexuality to show how insult shapes gay subjectivity (Réflexions sur la question gay, 1999). D. Eribon, Michel Foucault (1989); Réflexions sur la question gay (1999); SEP “Michel Foucault”
साक्ष्य: AI मसौदा
दिदिए एरिबों › जन्म 1953
अशील म्बेम्बे
जिन्हें प्रभावित किया ✓
Mbembe extended Foucault’s biopower into ‘necropolitics’: sovereignty shows itself in deciding who may live and who must die, from plantation to colony (‘Necropolitics’, 2003). A. Mbembe, “Necropolitics”, Public Culture 15 (2003); M. Foucault, « Il faut défendre la société » (lectures 1976; publ. 1997)
साक्ष्य: Wikidata में भी · Wikidata
अशील म्बेम्बे › जन्म 1957
सबा महमूद
जिन्हें प्रभावित किया
Mahmood used Foucault’s late work on ethics as practices of self-formation to analyse how women in Cairo’s mosque movement cultivate piety through bodily discipline (Politics of Piety, 2005). S. Mahmood, Politics of Piety (2005); M. Foucault, L’usage des plaisirs (1984); SEP “Michel Foucault”
साक्ष्य: AI मसौदा
सबा महमूद › 1962–2018
मिरांडा फ़्रिकर
जिन्हें प्रभावित किया
Fricker adopted Foucault’s point that power can operate structurally, without a particular agent, in her notion of identity power behind testimonial injustice (Epistemic Injustice, 2007). M. Fricker, Epistemic Injustice: Power and the Ethics of Knowing (2007); SEP “Michel Foucault”
साक्ष्य: AI मसौदा
मिरांडा फ़्रिकर › जन्म 1966
ख़ोसे मदीना
जिन्हें प्रभावित किया
Following Foucault’s idea of counter-memory, Medina proposed a ‘guerrilla pluralism’ of resistant memories that create epistemic friction against official histories (The Epistemology of Resistance, 2013). J. Medina, “Toward a Foucaultian Epistemology of Resistance: Counter-Memory, Epistemic Friction, and Guerrilla Pluralism”, Foucault Studies (2011); The Epistemology of Resistance (2013)
साक्ष्य: AI मसौदा
ख़ोसे मदीना › जन्म 1968
आंद्रेआस रेकविट्ज़
जिन्हें प्रभावित किया
Reckwitz drew on Foucault’s genealogy of subjectivation to trace bourgeois, organised-modern and postmodern subject cultures from the eighteenth century to the present (Das hybride Subjekt, 2006). A. Reckwitz, Das hybride Subjekt. Eine Theorie der Subjektkulturen von der bürgerlichen Moderne zur Postmoderne (2006); SEP “Michel Foucault”
साक्ष्य: AI मसौदा
आंद्रेआस रेकविट्ज़ › जन्म 1970
अमिया श्रीनिवासन
जिन्हें प्रभावित किया
Srinivasan took Foucault, following Nietzsche, as a paradigm of critical genealogy whose force is not epistemic but shows what our representations do (‘Genealogy, Epistemology and Worldmaking’, 2019). A. Srinivasan, “Genealogy, Epistemology and Worldmaking”, Proceedings of the Aristotelian Society 119 (2019)
साक्ष्य: AI मसौदा
अमिया श्रीनिवासन › जन्म 1984
आलोचना
परस्पर आलोचना 1
जाक देरिदा ⇄ परस्पर जिन्हें पढ़ाया
जिन्हें पढ़ाया ✓
Derrida attended Foucault’s classes at the École normale supérieure in the early 1950s, when Foucault taught psychology there; he opened ‘Cogito and the History of Madness’ (1963) by recalling that he had had ‘the good fortune to study under’ Foucault. J. Derrida, “Cogito et histoire de la folie” (lecture 1963), in L’écriture et la différence (1967); B. Peeters, Derrida (2010)
साक्ष्य: Wikidata में भी · Wikidata
जिनकी आलोचना की
Answering Derrida’s critique of his Descartes reading, Foucault called Derrida’s method ‘a little pedagogy’ that reduces discursive practices to textual traces (‘Mon corps, ce papier, ce feu’, 1972). M. Foucault, “Mon corps, ce papier, ce feu”, appendix to Histoire de la folie (2nd ed., 1972); SEP “Michel Foucault”
साक्ष्य: AI मसौदा
जिनके द्वारा आलोचित
In ‘Cogito and the History of Madness’ (1963) Derrida questioned whether madness can be given a history in the language of reason, and disputed Foucault’s reading of Descartes. J. Derrida, “Cogito et histoire de la folie” (lecture 1963), in L’écriture et la différence (1967); SEP “Jacques Derrida”
साक्ष्य: AI मसौदा
जाक देरिदा › 1930–2004
जिनके द्वारा आलोचित 7
ज़ाँ बोद्रियार
जिनके द्वारा आलोचित
In Oublier Foucault (1977) Baudrillard argued that Foucault’s analysis of power and sexuality mirrors the powers it describes, just as these are dissolving into simulation. J. Baudrillard, Oublier Foucault (1977)
साक्ष्य: AI मसौदा
ज़ाँ बोद्रियार › 1929–2007
युर्गन हाबरमास
जिनके द्वारा आलोचित
Habermas charged Foucault’s genealogy of power with presentism, relativism and ‘cryptonormativism’, since it cannot account for the norms its own critique presupposes (Philosophical Discourse of Modernity, 1985, IX–X). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lectures IX–X
साक्ष्य: AI मसौदा
युर्गन हाबरमास › 1929–2026
निकोस पूलान्ज़ास
जिनके द्वारा आलोचित
Poulantzas objected that Foucault’s microphysics of power neglects the state, law and the relations of production, and underestimates the role of organised violence (State, Power, Socialism, 1978). N. Poulantzas, L’État, le pouvoir, le socialisme (1978), Introduction and Part I
साक्ष्य: AI मसौदा
निकोस पूलान्ज़ास › 1936–1979
सिल्विया फ़ेडेरीची
जिनके द्वारा आलोचित
Federici objected that Foucault’s history of the disciplined body omits the witch-hunt and describes bio-power without its motive, the reproduction of labour-power (Caliban and the Witch, 2004, introduction). S. Federici, Caliban and the Witch: Women, the Body and Primitive Accumulation (2004), Introduction
साक्ष्य: AI मसौदा
सिल्विया फ़ेडेरीची › जन्म 1942
गायत्री चक्रवर्ती स्पीवाक
जिनके द्वारा आलोचित
Spivak argued that Foucault’s analysis of power stays within Europe, ignoring the epistemic violence of imperialism and the international division of labour (‘Can the Subaltern Speak?’, 1988). G. C. Spivak, “Can the Subaltern Speak?”, in C. Nelson & L. Grossberg (eds.), Marxism and the Interpretation of Culture (1988)
साक्ष्य: AI मसौदा
गायत्री चक्रवर्ती स्पीवाक › जन्म 1942
एक्सेल होनेथ
जिनके द्वारा आलोचित
Honneth argued that Foucault’s theory of power, built on strategic struggle alone, cannot explain how social orders become stable and drifts into systems theory (Kritik der Macht, 1985). A. Honneth, Kritik der Macht. Reflexionsstufen einer kritischen Gesellschaftstheorie (1985)
साक्ष्य: AI मसौदा
एक्सेल होनेथ › जन्म 1949
ब्युंग-चुल हान
जिनके द्वारा आलोचित
Byung-Chul Han argued that Foucault’s disciplinary society and biopolitics no longer describe neoliberalism, whose achievement-subject exploits itself through psychopolitics (Müdigkeitsgesellschaft, 2010; Psychopolitik, 2014). B.-C. Han, Müdigkeitsgesellschaft (2010); Psychopolitik. Neoliberalismus und die neuen Machttechniken (2014)
साक्ष्य: AI मसौदा
ब्युंग-चुल हान › जन्म 1959
जिनकी आलोचना की 3
कार्ल मार्क्स
जिनकी आलोचना की
Foucault held that Marxism exists in nineteenth-century thought ‘like a fish in water’ and makes no radical break with political economy (The Order of Things, 1966). M. Foucault, Les mots et les choses (1966), ch. 8, section on Ricardo
साक्ष्य: AI मसौदा
कार्ल मार्क्स › 1818–1883
ज़ीगमुंड फ़्रॉइड
जिनकी आलोचना की
In The Will to Knowledge (1976) Foucault challenged the ‘repressive hypothesis’ and placed Freudian psychoanalysis within the long history of confession that produces truths about sex. M. Foucault, Histoire de la sexualité I: La volonté de savoir (1976), parts II–III; SEP “Michel Foucault”
साक्ष्य: AI मसौदा
ज़ीगमुंड फ़्रॉइड › 1856–1939
ज्यां-पाल सार्त्र
जिनकी आलोचना की
Foucault called Sartre’s Critique of Dialectical Reason ‘the magnificent and pathetic effort of a nineteenth-century man to think the twentieth century’ (interview, La Quinzaine littéraire, 1966). M. Foucault, interview with M. Chapsal, La Quinzaine littéraire 5 (May 1966), in Dits et écrits I
साक्ष्य: AI मसौदा
ज्यां-पाल सार्त्र › 1905–1980
कृतियाँ
महान क़ैद – और देकार्त द्वारा पागलपन का बहिष्कार।
- 1966वस्तुओं का क्रम
एपिस्तेमे – और मनुष्य रेत पर खींचे चेहरे के रूप में।
- 1975अनुशासन और दंड
यातना से अनुशासन तक: सत्ता के आरेख के रूप में पैनॉप्टिकॉन।
दमन-परिकल्पना के विरुद्ध: सत्ता यौनिकता को उत्पन्न करती है।
- 1984प्रबोधन क्या है?
कांट के 200 वर्ष बाद: वर्तमान की आलोचनात्मक सत्ता-मीमांसा के रूप में प्रबोधन।
मत
Foucault asked how the forms of knowledge we take for granted came into being, and what power they exercise. His “archaeologies” uncovered the hidden rules (“epistemes”) that determine what can count as true in an era – madness, illness or “man” himself turned out to be recent historical constructions. In Discipline and Punish he described the shift from public torture to the prison and to a society of discipline, symbolised by the Panopticon, in which people are trained by constant surveillance and examination. Power, he argued, is not simply repressive but productive: it creates knowledge, norms and even subjects. With the concept of biopolitics he described the modern management of the life of populations. His work became indispensable for history, sociology and political theory.
जीवन और संदर्भ
Foucault was born in Poitiers in 1926 and studied at the École normale supérieure in Paris. He worked in Uppsala, Warsaw, Hamburg and Tunis before being elected to the Collège de France in 1970, to a chair in the history of systems of thought. He was also politically active, for instance for prisoners’ rights. He died in Paris in 1984 of an AIDS-related illness.
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