Hear Hours of Lectures by Michel Foucault: Recorded in English & French Between 1961 and 1983

Tucked within the after­ward of the sec­ond, 1982 edi­tion of Hubert Drey­fus and Paul Rabinow’s Michel Fou­cault: Past Struc­tural­ism and Hermeneu­tics, we discover an impor­tant, however lit­tle-known essay by Fou­cault him­self titled “The Sub­ject and Pow­er.” Right here, the French the­o­rist provides what he con­strues as a sum­ma­ry of his life’s work: span­ning 1961’s Mad­ness and Civ­i­liza­tion as much as his three-vol­ume, unfin­ished His­to­ry of Intercourse­u­al­i­ty, nonetheless in progress on the time of his dying in 1984. He begins by telling us that he has not been, pri­mar­i­ly, con­cerned with pow­er, regardless of the phrase’s seem­ance in his essay’s title, its argu­ments, and in close to­ly each­factor else he has writ­ten. As a substitute, he has sought to dis­cov­er the “modes of objec­ti­fi­ca­tion which trans­type human beings into sub­jects.”

This dis­tinc­tion could appear abstruse, a necessity­much less­ly wordy mat­ter of seman­tics. It isn’t so for Fou­cault. On this key crit­i­cal dif­fer­ence lies the orig­i­nal­i­ty of his venture, in all its var­i­ous levels of devel­op­ment. “Pow­er,” as an abstrac­tion, an objec­tive rela­tion of dom­i­nance, is sta­t­ic and con­cep­tu­al, the picture of a tyrant on a coin, of Thomas Hobbes’ Leviathan seat­ed on his throne.

Sub­jec­tion, sub­jec­ti­fi­ca­tion, objec­tiviz­ing, indi­vid­u­al­iz­ing, on the oth­er hand—essential phrases in Foucault’s vocabulary—are energetic course of­es, dis­ci­plines, and prac­tices, rela­tion­ships between indi­vid­u­als and insti­tu­tions that deter­mine the char­ac­ter of each. These rela­tion­ships may be locat­ed in his­to­ry, as Fou­cault does in examination­ple after examination­ple, and so they can be crit­i­cal­ly stud­ied within the current, and thus, per­haps, resist­ed and adjusted in what he phrases “anar­chis­tic strug­gles.”

Fou­cault requires a “new econ­o­my of pow­er rela­tions,” and a crit­i­cal the­o­ry that takes “types of resis­tance towards dif­fer­ent types of pow­er as a begin­ing level.” For examination­ple, in method­ing the carcer­al state, we should examination­ine the method­es that divide “the crim­i­nals and the ‘good boys,’” course of­es that func­tion inde­pen­dent­ly of rea­son. How is it {that a} sys­tem can cre­ate class­es of peo­ple who belong in cages and peo­ple who don’t, when the stan­dard ratio­nal justification—the professional­tec­tion of soci­ety from violence—fails spec­tac­u­lar­ly to use in mil­lions of cas­es? From such extra­es, Fou­cault writes, come two “‘dis­eases of energy’—fascism and Stal­in­ism.” Regardless of the “inside mad­ness” of those “patho­log­i­cal types” of state pow­er, “they used to a big extent the concepts and the units of our polit­i­cal ratio­nal­i­ty.”

Peo­ple come to simply accept that mass incar­cer­a­tion, or inva­sive med­ical tech­nolo­gies, or eco­nom­ic depri­va­tion, or mass sur­veil­lance and over-polic­ing, is nec­es­sary and ratio­nal. They achieve this by the company of what Fou­cault calls “pas­toral pow­er,” the sec­u­lar­iza­tion of reli­gious writer­i­ty as inte­gral to the West­ern state.

This type of pow­er can­not be exer­cised with­out know­ing the within of individuals’s minds, with­out explor­ing their souls, with­out mak­ing them reveal their inside­most secrets and techniques. It implies a knowl­fringe of the con­science and an abil­i­ty to direct it.

Within the final years of Foucault’s life, he shift­ed his focus from insti­tu­tion­al dis­cours­es and mechanisms—psychiatric, carcer­al, medical—to dis­ci­pli­nary prac­tices of self-con­trol and the gov­ern­ing of oth­ers by “pas­toral” means. Moderately than ignor­ing indi­vid­u­al­i­ty, the mod­ern state, he writes, devel­oped “as a really sophis­ti­cat­ed struc­ture, wherein indi­vid­u­als may be inte­grat­ed, below one con­di­tion: that this indi­vid­u­al­i­ty could be formed in a brand new type and sub­mit­ted to a set of very spe­cif­ic pat­terns.” Whereas writ­ing his mon­u­males­tal His­to­ry of Intercourse­u­al­i­ty, he gave a collection of lec­tures at Berke­ley that discover the mod­ern polic­ing of the self.

In his lec­tures on “Reality and Sub­jec­tiv­i­ty” (1980), Fou­cault appears to be like at types of inter­ro­ga­tion and var­i­ous “reality ther­a­pies” that func­tion as sub­tle types of coer­cion. Fou­cault returned to Berke­ley in 1983 and deliv­ered the lec­ture “Dis­course and Reality,” which explores the con­cept of par­rhe­sia, the Greek time period imply­ing “free speech,” or as he calls it, “truth-telling as an activ­i­ty.” Via analy­sis of the tragedies of Euripi­des and con­tem­po­rary demo­c­ra­t­ic crises, he reveals the prac­tice of converse­ing reality to pow­er as a type of tight­ly con­trolled per­for­mance. Ultimate­ly, in his lec­ture collection “The Cul­ture of the Self,” Fou­cault dis­cuss­es historic and mod­ern prac­tices of “self care” or “the care of the self” as tech­nolo­gies designed to professional­duce cer­tain sorts of tight­ly sure­ed sub­jec­tiv­i­ties.

You possibly can hear components of those lec­tures or vis­it our posts with full audio above. Additionally, over at Ubuweb, down­load the lec­tures as mp3s, and listen to sev­er­al ear­li­er talks from Fou­cault in French, dat­ing all the way in which again to 1961.

When he started his last collection of talks in 1980, the philoso­pher was requested in an inter­view with the Dai­ly Cal­i­forn­ian concerning the moti­va­tions for his crit­i­cal examination­i­na­tions of pow­er and sub­jec­tiv­i­ty. His reply speaks to each his prac­ti­cal con­cern for resis­tance and his nearly utopi­an perception within the lim­it­much less poten­tial for human free­dom. “No facet of actual­i­ty ought to be allowed to turn out to be a defin­i­tive and inhu­man legislation for us,” Fou­cault says.

We now have to stand up towards all types of energy—however not simply pow­er within the nar­row sense of the phrase, refer­ring to the pow­er of a gov­ern­ment or of 1 social group over anoth­er: these are only some par­tic­u­lar situations of pow­er.

Pow­er is any­factor that tends to ren­der immo­bile and untouch­ready these issues which are provided to us as actual, as true, nearly as good.

Learn Foucault’s state­ment of intent, his essay “The Sub­ject and Pow­er,” and study extra about his life and work within the 1993 doc­u­males­tary beneath.

Fou­cault’s lec­ture collection shall be added to our col­lec­tion, 1,700 Free On-line Cours­es from Prime Uni­ver­si­ties.

Be aware: An ear­li­er ver­sion of this publish appeared on our website in 2018.

Relat­ed Con­tent:

Watch a “Misplaced Inter­view” With Michel Fou­cault: Miss­ing for 30 Years However Now Recov­ered

Michel Fou­cault and Alain Badiou Dis­cuss “Phi­los­o­phy and Psy­chol­o­gy” on French TV (1965)

Conflict of the Titans: Noam Chom­sky & Michel Fou­cault Debate Human Nature & Pow­er on Dutch TV, 1971

Josh Jones is a author and musi­cian based mostly in Durham, NC.