A seguir, parte da introdução escrita pelos editores Falzon & O'Leary.
The essays in this collection explore Foucault’s work as a philosopher, from his earliest publications to the recently edited courses at the Collège de France, both in relation to his engagement with philosophers who were important to him, and in relation to a range of important themes and problems in philosophy that his work can be taken to have a bearing on. While the essays typically deal with both aspects, they may be roughly divided up in terms of whether the first or the second aspect is predominant.
In the first group, Gary Gutting, in “Foucault, Hegel and Philosophy,” directly addresses the question of whether Foucault should be regarded as a philosopher through a consideration of his relation to Hegel (as interpreted by the great French Hegelian Jean Hyppolite, one of Foucault’s teachers in the early 1950s). Foucault himself raised the question of whether one could escape from Hegel and still be a philosopher. Gutting situates Foucault as standing opposed to Hegel the philosopher of absolute knowledge, but as nonetheless seeking to invent a non-Hegelian approach to the historical understanding of our situation; hence the archaeological and then genealogical approaches that he develops. Ultimately, Gutting argues, Foucault does not contribute to philosophy in the sense that has defined the discipline since Kant and Hegel: a body of theoretical knowledge about fundamental human questions. There is only an ethical and political commitment to a life of continual self-transformation, unhindered by unnecessary conceptual and social constraints; and Foucault’s intellectual enterprise is a critique of disciplines and practices that restrict the freedom to transform ourselves. Nonetheless, Gutting concludes, he can be seen as a philosopher “in the ancient sense of someone who sought, if not to know, then to live the truth.”
Foucault and Philosophy
Christopher Falzon & Timothy O’Leary (Edits)
The essays in this collection explore Foucault’s work as a philosopher, from his earliest publications to the recently edited courses at the Collège de France, both in relation to his engagement with philosophers who were important to him, and in relation to a range of important themes and problems in philosophy that his work can be taken to have a bearing on. While the essays typically deal with both aspects, they may be roughly divided up in terms of whether the first or the second aspect is predominant.
In the first group, Gary Gutting, in “Foucault, Hegel and Philosophy,” directly addresses the question of whether Foucault should be regarded as a philosopher through a consideration of his relation to Hegel (as interpreted by the great French Hegelian Jean Hyppolite, one of Foucault’s teachers in the early 1950s). Foucault himself raised the question of whether one could escape from Hegel and still be a philosopher. Gutting situates Foucault as standing opposed to Hegel the philosopher of absolute knowledge, but as nonetheless seeking to invent a non-Hegelian approach to the historical understanding of our situation; hence the archaeological and then genealogical approaches that he develops. Ultimately, Gutting argues, Foucault does not contribute to philosophy in the sense that has defined the discipline since Kant and Hegel: a body of theoretical knowledge about fundamental human questions. There is only an ethical and political commitment to a life of continual self-transformation, unhindered by unnecessary conceptual and social constraints; and Foucault’s intellectual enterprise is a critique of disciplines and practices that restrict the freedom to transform ourselves. Nonetheless, Gutting concludes, he can be seen as a philosopher “in the ancient sense of someone who sought, if not to know, then to live the truth.”
Foucault and Philosophy
Christopher Falzon & Timothy O’Leary (Edits)
Wiley-Blackwell 2010 PDF 272 pages 1.3 MB
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