Date: Sat, 01 Oct 1994 13:18:56 -0400 (EDT) From: NDEOLIVE-AT-ccmail.sunysb.edu To: foucault-AT-world.std.com Subject: Re: Performative contradiction. 1. I think Nathan's point is well made but it still does presuppose that we are talking in terms of premises and conclusions--which is already a truth game of sorts, actually a well-known, historically constituted one. I didn't say (nor haven't read anywhere in F) that there is no truth, because of course there is! It is only a matter of conceding that truth has been fabricated (so there is no universal, transcendent signified "behind" whatever one calls "truth"). For F, truth, power and ethics are the three modes of objectification of the subject (subjectivation), i.e. how human beings have been constituted as subjects of knowledge, power and moral agency.(BHS 208 passim) It must be recalled that "archaelogy" was first articulated (OT,AK,BC) within the post-Heideggerian framework of French reception of phenomenology (Merleau- Ponty, Sartre), structuralism (Althusser,Lacan,Levi-Strauss) and the Hegel- and Nietzsche renaissances (Kojeve,Hyppolite,Klossowski,Deleuze). So the notion of truth cannot be reduced to adaequatio (correspondence) theories that take for granted the referentiality of logical,propositional construc- tions. F --or Nietzsche himself, for that matter!-- would have no reserves about the truth of concluding 'Q' from the premises 'P->Q' and 'P'! Suspicion arises, however, when one states that P refers to the fact that P--and we all know to what kind of endless,intellectual masturbation that little premise can lead us... We all know that this was the great merit of Husserl's LI and phenomenology on the whole, to have called into question the transcendental subject's judgments on the world, precisely by suspending it (epoche) etc etc Now, as Gerard Lebrun has shown (MFP), F's critique of phenomenology in the OT aimed at the transcendental subjectivity of Husserl's supposedly presuppo- tionless science. And Habermas at least concedes that F has rightly denounced the residues of an a-historical self-constitution on the level of the Lebens- welt--a task that was undertaken by Heidegger but w/out the ethical,political intent of F's overall project. Now, to my mind, Habermas fails to understand F's genealogy (for him, a "transcendental historicism") precisely because he overacts against Nieztsche's perspectivism, which he rightly identifies w/ F's notion of truth. I think Janicaud (again in MFP, so far the best collec- tion of essays on F available in ET), together w/ Michael Kelly (Critique and Power: The Foucault/Habermas Debate), has shown that in part this "dialogue de sourds" can't lead to mutual understanding because of the very conceptions of truth, value, and norm which are misrepresented in H's reading of F and N. 2. I appreciated the refs on Gramsci, Derrida, and hegemony. All that I meant is that F's "dispositif" (better translated as "device") should not be confu- sed w/ Althusser's "appareil" (apparatus). In OD (L'ordre du discours) F speaks of the will to truth as one of the dispositifs of control, selection and orga- nizationn of discourse (17-22, 38-47). So the homogeneous ordering of the discourse in OT can be contrasted w/ AS and OD, where discouses are shown to be external to any totalizing, universalizing concept, and broken down into "statements" (enonces, neither logical propositions nor grammatical sentences, singular events that cannot be repeated, accounting thus for the impossibility of subordinating discourses to the structure-becoming opposition. It was in this sense, that I thought it to be difficult to bring F's power/knowledge and G's hegemony together --I was thinking of F's historical a priori, which seeks to avoid both historicist and teleological structuring. If I understood F on this, I think though that G's hegemony/counter-hegemony interplay may well be articulated w/ F's localized, microphysical strategies of power. Sorry about the long wrap! Nythamar de Oliveira ndeolive-AT-ccmail.sunysb.edu
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