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Michel Foucault was one of the most influential thinkers in the contemporary world, someone whose work has affected the teaching of half a dozen disciplines ranging from literary criticism to the history of criminology. But of his many books, not one offers a satisfactory introduction to the entire complex body of his work. The Foucault Reader was commissioned precisely to serve that purpose.
The Reader contains selections from each area of Foucault's work as well as a wealth of previously unpublished writings, including important material written especially for this volume, the preface to the long-awaited second volume of The History of Sexuality, and interviews with Foucault himself, in the course of which he discussed his philosophy at first hand and with unprecedented candor.
This philosophy comprises an astonishing intellectual enterprise: a minute and ongoing investigation of the nature of power in society. Foucault's analyses of this power as it manifests itself in society, schools, hospitals, factories, homes, families, and other forms of organized society are brought together in The Foucault Reader to create an overview of this theme and of the broad social and political vision that underlies it.
- Sales Rank: #41813 in Books
- Brand: Foucault, Michel
- Published on: 1984-11-12
- Released on: 1984-11-12
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x 1.00" w x 5.20" l, 1.00 pounds
- Binding: Paperback
- 400 pages
From the Inside Flap
Michel Foucault was one of the most influential thinkers in the contemporary world, someone whose work has affected the teaching of half a dozen disciplines ranging from literary criticism to the history of criminology. But of his many books, not one offers a satisfactory introduction to the entire complex body of his work. The Foucault Reader was commissioned precisely to serve that purpose.
The Reader contains selections from each area of Foucault's work as well as a wealth of previously unpublished writings, including important material written especially for this volume, the preface to the long-awaited second volume of The History of Sexuality, and interviews with Foucault himself, in the course of which he discussed his philosophy at first hand and with unprecedented candor.
This philosophy comprises an astonishing intellectual enterprise: a minute and ongoing investigation of the nature of power in society. Foucault's analyses of this power as it manifests itself in society, schools, hospitals, factories, homes, families, and other forms of organized society are brought together in The Foucault Reader to create an overview of this theme and of the broad social and political vision that underlies it.
From the Back Cover
Michael Foucault was one of the most influential thinkers in the contemporary world, someone whose work has affected the teaching of half a dozen disciplines ranging from literary criticism to the history of criminology. But of his many books, not one offers a satisfactory introduction to the entire complex body of his work. The Foucault Reader was commissioned precisely to serve that purpose.
About the Author
Michel Foucault (1926--84) is widely considered to be one of the most influential academic voices of the twentieth century and has proven influential across disciplines.
Paul Rabinow is Professor of Anthropology at the University of California at Berkeley. His most recent books include "Michel Foucault: Beyond Structuralism and Hermeneutics "(with Hubert Dreyfus) and "The Foucault Reader."
Most helpful customer reviews
5 of 6 people found the following review helpful.
Nice Overview
By A Customer
If you're wondering about Foucault, this is a great book to pick up. Not all of the concepts make sense immediately, as it is a reader and Foucault is complicated, but it's still worth a look. Pick out some favorite chapters and then read further.
8 of 8 people found the following review helpful.
The Renaissance Man of the Social Sciences
By Herbert L Calhoun
The easiest way to summarize Foucault's full body of work as it is reflected here is to say that he deconstructed, analyzed, and then reconstructed the truism: "Knowledge is power." Among many other things, he showed us that without an absolute concept of truth, it is power and knowledge that define what is true in our reality. This is so because truth and knowledge simply become whatever the most powerful groups tell us they are. In which case, logic and common sense also tell us that the truism: "knowledge is power" and "might makes right," are interchangeable.
It matters little whether the power imposed upon us is physical or mental. The only fact that really matters is that the ultimate reality is that which small powerful groups define for us, and then impose upon us. How we are to see ourselves, our surroundings, and how we are to understand what is meant by truth and knowledge is what the most powerful groups lay down as our reality. In the process, these "self-appointed constructors of truth and knowledge" have arrogated unto themselves perhaps the most important power of all: the power to create beliefs that not only affect our own self-definitions, but that also defines meaning in our humanity. At the same time (to the extent one exists at all), they decide for us the difference between "functional" or "operational" and "abstract truth."
Since the social sciences define human beings at the same time that they describe them, we actually come into existence through language, and thus it is impossible to think about our humanity outside the rules of language. Indeed it is language, operating exclusively through its key instrumentalities "discourse" and "categorization," that behavioral control over people is affected. "Discourse" in its broadest sense is any written or spoken communication, especially the discourses of technical specialists who work together to establish their field and its dominant ideas through communication. It is these technical discourses that have ever-increasing power over people, just as they profoundly effect the structure of society. Categorization, on the other hand, provides the pigeonholes into which people may be sorted so that "place" and a "pecking order" can then be established and used to define their "position" within the societal hierarchy.
Foucault saw two critical categories doing most of the heavy-lifting in the regulation of societal behavior. They are the categories of "normal" (the We) and "abnormal" (the they, or Sartre's other). But what his extensive clinical and historical studies revealed is that the exclusion of abnormal people from society does not make them unimportant. And the reason it does not is because it is only through the definition of "abnormality" that we are able to define what is "norma.l"
Thus, and this is the critical point: it is the "normal" that needs the "abnormal" in order to define itself? And, although abnormality is excluded, jailed and hidden from public view, the main way society maintains control and power over the abnormal people is by obsessively studying them, and then by "distancing" themselves from what has already been self-defined by default as "abnormal."
Additionally, Foucault's studies revealed that categories like "normal" and "abnormal;" "civilization" and "madness," changed and took on new meanings with discontinuities in history. Regarding "madness" for instance, Foucault began with the idea that madness had to do with excluding certain people from society, by locking them up for being unreasonable.
However, in the Middle Ages, people were locked up not for being unreasonable, but because they had a contagious disease like leprosy. But by the 14th Century when leprosy had disappeared, the leprosy colonies were not closed but were re-opened and re-used to detain and jail the outcast. Moreover, by now what was defined as an outcast kept changing with the historical epochs too. So that eventually, the category of abnormal progressed until it had morphed into the catch-all, "criminal:" that is to say, the mad, the insane, epileptics, homosexuals and anyone "out of a job" -- or the poor.
It is inescapable not to conclude that morality was the key separating variable. And thus, the abnormal required not just being studied, and being confined, but also being surveilled, and being taught morals and techniques of self-improvement. Until the "criminal abnormal" seamlessly learned to become the "normal," they were to continue to be surveilled, coached, and rehabilitated.
The societal hierarchy was uprighted once moral standards of the powerful had become the default morality of the culture. All of the dangers to normality thus emanated from the "out-of-work" lower classes, whom the "working normal" continually sat in judgement of the poor, the out-of-work, the mad and the generally abnormal, that is to say, the societally defined criminals. After repetitive judgments and punishments, and the erection of laws for containing them, these subordinate groups quickly learned to operate on auto-pilot and became their own worse critics. Once "the Other" had internalized society's expectations of them, without regard to their own individuality, the cycle of control through power and knowledge, was complete. QED. Five stars.
83 of 86 people found the following review helpful.
Contains some key selections...
By Giovanni Mantilla
As Mr. Rabinow himself states, any selection of Foucault's wide range of works and écrits might seem random at best, pointless at worst. I believe, however, that this compilation includes some of Foucault's most important essays (particularly "What Is Enlightenment?" and "Nietzsche, Genealogy, History") and some VERY edited selections from his most famous oeuvres, especially "Discipline and Punish". If you want a very general overview of Foucault's theories, get this... some information contained here in priceless. If you are interested in reading his books... this certainly won't do. I think Mr Rabinow justly skips Foucault's initial "phase" (archeology) BUT unjustly overlooks most of Foucault's final phase (technologies & hermeneutics of the self). One of Foucault's most important essays is missing here, "The Subject & The Power", in which he pieces together his general reflexions on well, the subject and the power. I guess the reason for not including that article is because it is already featured as an extra "bonus" in Rabinow's own "Beyond Hermeneutics & Structuralism".
The introductory pages written by Paul Rabinow are ALSO excellent, by the way.
All in all, a good compilation, if only just a starting point.
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