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In this book, the authors review Foucault's philosophy on power and ethics to investigate the possibility of restructuring freedom available to the subject. Foucault's Kantian inspired view of critique as an art of voluntary inservitude, of reflective indocility is discussed in relation to biopolitics, bioethics, artificial intelligence, and bureaucracy. This work of freedom is a process of self-creation where the subject seeks to rearrange power relations and open possibilities for autonomy and agency. This book shows how the critical attitude identifies limitations of power to open the possibility for transgression as an escape from normalised submission. This involves revealing and exposing unrecognised forms of power manipulating the subject to uncover and enable new ways to think differently. Psychoanalysis combined with Foucault is also applied to enhance an understanding of power relations and the task of an ethics of freedom. This is then integrated with a philosophy of place to better understand the relationship between home, self-creation, ethics, and freedom. The book shows that Foucault's philosophy has important relevance to the writings of Heidegger, Lacan, Kafka, Freud, Aristotle, Jung and Arendt and is essential reading for students and professionals in politics, ethics, phenomenology and psychoanalysis.

This book explores different accounts of powers and abilities in early modern philosophy. It analyzes powers and abilities as a package, hopefully enabling us to better understand them both and to see similarities as well as dissimilarities.While some prominent early modern accounts of power have been studied in detail, this volume also covers lesser‑known thinkers and several early modern women philosophers. The volume also investigates early modern accounts of powers and abilities in a more systematic fashion than has been previously done. By broadening its scope in these ways, the volume uncovers trends and tendencies in early modern thinking about powers and abilities that are easy to miss. Chapters in this book explore how 22 early modern thinkers approached the following questions: What kind of entities are powers and abilities? Are they reducible to something categorical or not? What is the relation between powers and abilities? Is there a fundamental metaphysical difference between them or not? How do we know what powers objects have and what abilities agents have? Are human abilities in any way special? How do they relate to the abilities non‑human animals have? And how do they relate to the powers of inanimate objects? Powers and Abilities in Early Modern Philosophy will appeal to scholars and advanced students working in the history of early modern philosophy, in metaphysics, and in the history of science.

La categoria dell'Einverleibung (incorporazione) lascia emergere una dottrina nella quale cellule, organismi, individui, popoli, civiltà, società e lo Stato stesso vengono sussunti nel modello dell'«organismo sociale», con cui Nietzsche riconfigura il rapporto tra il biologico e il politico sub specie corporis. L'Einverleibung non rappresenta, infatti, esclusivamente la legatura tra la seconda Unzeitgemässe Betrachtung del 1874 sino ai frammenti postumi del 1888, bensì un filosofema che emerge come riferimento nodale nel programma filosofico di Nietzsche: dal rapporto con il Biologismus-Debatte del XIX secolo alla presa di posizione all'interno del Darwinismus-Streit, dalla tensione tra individuazione e sociogenesi al superamento del paradigma sociologico, dall'istanza trasformativa dell'«eterno ritorno» sino all'idiosincrasia con la «verità ultima», dalla concezione dello Stato come fattore evolutivo alla configurazione politica dell'organismo, dalla coscienza come mediatrice tra sistema e ambiente sino a una prefigurata fisiologia della storia, l'incorporazione si manifesta come l'accadere fondamentale del principio universale della processualità ermeneutica della volontà di potenza.

This book's overarching premise is that discussion and critique in the discourses of architecture and urbanism have their primary focus on engagements with form, particularly in the sense of the question as to what planning and architecture signify with respect to the forms they take, and how their meanings or content (what is “contained”) is considered in relation to form-as-container. While significant critical work in these disciplines has been published over the past 20 years that engages pertinently with the writings of Walter Benjamin and Michel Foucault, there has been no address to the co-incidence in the work of Benjamin and Foucault of an architectural figure that is pivotal to each of their discussions of the emergence of modernity: The arcade for Benjamin and the panoptic prison for Foucault have a parallel role. In Foucault's terms, panopticism is a “diagram of power.” The parallel, for Benjamin, would be his understanding of “constellation.” In more recent architectural writings, the notion of the diagram has emerged as a key motif. Yet, and in as much as it supposedly relates to aspects of the work of Foucault, along with Gilles Deleuze, this notion of “diagram” amounts, for the most part, to a thinly veiled reinstatement of geometry-as-idea. This book redresses the emphasis given to form within the cultural philosophy of modernity and—particularly with respect to architecture and urbanism—inflects on the agency of force that opens a reading of their productive capacities as technologies of power. It is relevant to students and scholars in poststructuralist critical theory, architecture, and urban studies.“This is a book about Foucault and Benjamin and it is grounded in a deep knowledge of and reflection upon their works, but it is also underpinned by an impressive erudition. There are reflections on Hegel and Heidegger (central to the author) and Derrida, along with Kierkegaard, and others. This leads to a rich and suggestive discussion … in staging a spatial-architectural-political conversation between Foucault and Benjamin.”- Anonymous Reviewer“Mark Jackson's Diagrams of Power in Benjamin and Foucault, The Recluse of Architecture juxtaposes and interrogates its two leading actors so as to draw from and through them a theory of architecture, which is inseparable from its recluse. In doing so it elaborates a series of complex connections with their various interlocutors and inspirations, Hegel, Heidegger, Derrida, the Kabbalah, Agamben, allegory, Marx, Deleuze, Klossowski, tragedy, capitalism, modernity, and so on. The list is long and impressive. This is not only done with an extremely high degree of scholarship, but is presented in a light, lucid and very compelling manner in a voice both personal and authoritative. The recluse is the figure of mimesis itself, the appearance of a withdrawal, always already a ruin. This book not only contributes a highly astute reading of its philosophical objects, but it enacts the ontology of the recluse through its own unfolding, simultaneously revealing and withholding the meaning of architecture ‘as such', so that we not only understand its meaning, but feel the pulsing differential of the book's object as if it were alive within us.”- Stephen Zepke, Independent Researcher, Vienna

In Between Gaia and Ground Elizabeth A. Povinelli theorizes the climatic, environmental, viral, and social catastrophe present as an ancestral catastrophe through which that Indigenous and colonized peoples have been suffering for centuries. In this way, the violence and philosophies the West relies on now threaten the West itself. Engaging with the work of Glissant, Deleuze and Guattari, Césaire, and Arendt, Povinelli highlights four axioms of existence—the entanglement of existence, the unequal distribution of power, the collapse of the event as essential to political thought, and the legacies of racial and colonial histories. She traces these axioms'inspiration in anticolonial struggles against the dispossession and extraction that have ruined the lived conditions for many on the planet. By examining the dynamic and unfolding forms of late liberal violence, Povinelli attends to a vital set of questions about changing environmental conditions, the legacies of violence, and the limits of inherited Western social theory. Between Gaia and Ground also includes a glossary of the keywords and concepts that Povinelli has developed throughout her work.

Throughout his career, Friedrich Wilhelm Nietzsche explored the concept of the will to power, interpreting it variously as a psychological, biological, and metaphysical principle. This posthumously produced volume, drawn from his unpublished notebooks, collects the nineteenth-century philosopher's thoughts on the force that drives humans toward achievement, dominance, and creative activity. Misunderstandings of Nietzsche's previous works compelled the author to attempt to express his doctrines in a more unequivocal form. These writings elucidate the principle that he held to be the essential factor of all existence — the drive and energy to develop independently according to one's nature, rather than being dominated by outside forces. A work that both illuminates and extends our understanding of Nietzsche's earlier books, this volume offers reflections on art, morality, Christianity, nihilism, and other topics that provide absorbing glimpses into the mind of one of philosophy's great thinkers.

Friedrich Nietzsche was an extremely popular 19th century German philosopher. Nietzsche wrote on a variety of topics including religion, morality, science, and modern culture. Many scholars still study Nietzsche's works and ideology today. This edition of The Joyful Wisdom includes a table of contents.

Les réflexions rassemblées dans le présent ouvrage témoignent d'un effort collectif dont l'objectif principal consiste à découvrir, dans le sillage des analyses kantienne et foucaldienne des Lumières, divers aspects de ce qui reste toujours problématique dans le rapport entre la critique et l'autonomie tant sur le plan conceptuel que sur le plan événementiel des pratiques.

Le pouvoir se dérobe parmi les hommes, d'autant mieux qu'ils ne s'entendent pas pour distinguer la règle et la violence. L'histoire montre pourtant que les règles d'hier peuvent être révoquées. Le pouvoir circule alors parmi les hommes, se donnant à quelques-uns, courtisé par d'autres. S'il est rebelle à leurs exigences, ne faut-il pas constater sa relativité? L'ouvrage étudie des auteurs, de Freud à Foucault, témoins de la longue tradition du pouvoir et de sa rhétorique.

For 500 ar siden sprAengte Martin Luther kirken ved at sla 95 teser om aflad, bod og syndsforladelse op til debat pa en kirkedor i Wittenberg. I dag er skAersilden ikke lAengere vores storste bekymring. Men behovet for at gentAenke og diskutere hverdagen og aktuelle tematikker trAenger sig stadig pa.I 95 nye teser slar 30 forskere, politikere og kulturpersonligheder nutidens vAesentligste begreber og udfordringer op til debat i 95 sma artikler om store emner. Fra magt, medier og sundhed over klima, Jorden og byen til okonomi, videnskab og teknologi. Tanken er ikke at forkaste det kendte, men at inspirere til at gentAenke det samfund, vi lever i.

Markus E. Hodec Justine - Josef K. - Antoine Roquentin Eine Dramaturgie der Macht libri virides Band 29 Aus der Einleitung Das Folgende ist als hypothetische Machtgeschichte zu verstehen. Hypothetisch ist diese Geschichte, weil sie versäumt die eine Wahrheit zu präsentieren; eben diese Wahrheit nicht suchen zu wollen, stellt umgekehrt ihr größtes Potential dar. Parallel zu dieser Geschichte entwickelt sich das'methodisch-theoretische'Gerüst der Arbeit, welches kontinuierlich zu einem kritisch-praktischen Vorgehen gerät. Eine chronologische Staffelung beider Bereiche würde deren gegenseitiges Weitertragen verhindern; und damit ihre innere Bewegung, schon bevor sie beginnt, stoppen. Ich sage das, weil es notwendig ist, diese Arbeit unsystematisch zu lesen. Das philosophische Handwerkszeug muss sich bei dieser Geschichte gemeinsam mit dem literarischen Material entwickeln, sonst sind beide dahin. Eine methodologische Vorabklärung im Sinne des derzeitigen wissenschaftlichen Geschmacks nähme nicht nur das Ende dieser Arbeit vorweg - wohlgemerkt müsste dann die ganze Geschichte zum Verständnis nacherzählt werden - sondern machte deren praktischen Sinn gleich ganz zu Nichte. Diese Dramaturgie arbeitet an der Skizzierung von Macht und deren Typologie anhand dreier Romane. Diese sind erstens Justine oder die Leiden der Tugend von Donatien Alphonse François de Sade aus dem Jahr 1797. Zweitens Der Prozess von Franz Kafka aus dem Jahr 1925. Den finalen Akt bildet Jean-Paul Sartres Der Ekel aus dem Jahr 1938. Die Auswahl dieser literarischen Grundmauern folgt der Überzeugung, dass sie sich geradezu aufdrängen für eine Geschichte der Macht und der Machtformen. Jedem Roman ist damit ein eigener Abschnitt zugeordnet, der eine spezifische Stufe der Machtanalyse darstellen soll, die sich an dem Analysestrang zwischen Friedrich Nietzsche und Michel Foucault aufbaut, welche die begrifflichen und analytischen Fundamente stellen. Daraus ergibt sich folgende Übersicht über die Abschnitte dieser Machtgeschichte: - Sadistisch - Reale Macht - Kafkaesk - Symbolische Macht - Ekelhaft - Imaginäre Macht Die Flucht nach vorne in die literarischen Welten von Justine, Josef K. und Antoine Roquentin gibt einer Machtgeschichte einerseits klare Charaktere und ermöglicht andererseits große Freiheiten in der Beschreibung ihrer Machtsituationen. - Jenseits von Gut und Böse handelt von der'Sammlung des Materials, begriffliche[n] Fassung und Zusammenordnung eines ungeheuren Reichs zarter Werthgefühle und Werthunterschiede, welche leben, wachsen, zeugen und zu Grunde gehn[.]'Nietzsche versucht eine Typenlehre der Moral; mein Wunsch ist es die begonnene Arbeit an einer Typologie der Macht aufzunehmen. Wien/Prag, 2016 Markus E. Hodec

As a philosopher, Richard McKeon spent his career developing Pragmatism in a new key, specifically by tracing the ways in which philosophic problems arise in fields other than philosophy—across the natural and social sciences and aesthetics—and showed the ways in which any problem, pushed back to its beginning or taken to its end, is a philosophic problem. The roots of this book, On Knowing—The Social Sciences, are traced to McKeon's classes where he blended philosophy with physics, ethics, politics, history, and aesthetics. This volume—the second in a series—leaves behind natural science themes to embrace freedom, power, and history, which, McKeon argues, lay out the whole field of human action. The authors McKeon considers—Hobbes, Machiavelli, Spinoza, Kant, and J. S. Mill—show brilliantly how philosophic methods work in action, via analyses that do not merely reduce or deconstruct meaning, but enhance those texts by reconnecting them to the active history of philosophy and to problems of ethics, politics, and history. The waves of modernism and post-modernism are receding. Philosophic pluralism is now available, fully formulated, in McKeon's work, spreading from the humanities to the social sciences.

Schmidt untersucht die Rezeption des'Willen zur Macht'bei maßgeblichen Autoren des 20. Jahrhunderts (u.a. Kafka, Mann, Musil) und unterzieht das Ideologem einer quellenbasierten Kritik. Die ideologisch und politisch präjudizierten Deformationen in der Wahrnehmung durch den Nietzsche-Kult werden deutlich aufgezeigt. Die Streitschrift nimmt sich neben der Fälschung'Der Wille zur Macht'des Gesamtwerks an. Schmidt zeigt auf, dass Nietzsche ein Sohn des 19. Jahrhunderts blieb, aus dem er reaktiv und immer mehr auch reaktionär auszubrechen suchte. Dass er sich in seinen Aphorismen-Sammlungen an der Aufklärung und am Ideal des Freigeists orientierte sowie sich in die Tradition der Experimentalphilosophie stellte, wird vor dem historischen Hintergrund der zweiten Hälfte des 19. Jahrhunderts dargestellt.

Im alltäglichen Denken und in den Medien ist Macht meist negativ besetzt. Dass Macht auch produktiv wirkt, wird dabei oftmals vergessen.Der historische Wandel von der traditionellen Souveränitätsmacht zu den subtilen Mechanismen moderner Disziplinargesellschaften ist ein Beispiel für die produktive Seite von Macht. Im Zentrum dieses Wandels stehen der Beginn der modernen Leistungsgesellschaft und die wachsende Ungleichheit der Vermögensverteilung. Um die Produktivität von Macht zu verstehen, spürt das vorliegende Buch die stilistischen und ästhetischen Mittel der genealogischen Erzählungen von Foucault und Nietzsche auf. Die Genealogie ist eine Blickschule des Denkens, die von berühmten Denkern wie Rousseau, Schopenhauer, Nietzsche, Freud, Wittgenstein und Foucault in ihren Gesellschaftsdiagnosen auf je unterschiedliche Weisen angewandt wurde. Der hierfür typische Blick auf den Menschen in seiner Gesellschaft und Kultur ist sichtverändernd und erfordert bestimmte Techniken ästhetischer Vorstellungskraft.

Powers and Capacities in Philosophy is designed to stake out an emerging, discipline-spanning neo-Aristotelian framework grounded in realism about causal powers. The volume brings together for the first time original essays by leading philosophers working on powers in relation to metaphysics, philosophy of natural and social science, philosophy of mind and action, epistemology, ethics and social and political philosophy. In each area, the concern is to show how a commitment to real causal powers affects discussion at the level in question. In metaphysics, for example, realism about powers is now recognized as providing an alternative to orthodox accounts of causation, modality, properties and laws. Dispositional realist philosophers of science, meanwhile, argue that a powers ontology allows for a proper account of the nature of scientific explanation. In the philosophy of mind there is the suggestion that agency is best understood in terms of the distinctive powers of human beings. Those who take virtue theoretic approaches in epistemology and ethics have long been interested in the powers that allow for knowledge and/or moral excellence. In social and political philosophy, finally, powers theorists are interested in the powers of sociological phenomena such as collectivities, institutions, roles and/or social relations, but also in the conditions of possibility for the cultivation of the powers of individuals. The book will be of interest to philosophers working in any of these areas, as well as to historians of philosophy, political theorists and critical realists.

In Self-Identity and Powerlessness, Alice Koubová proposes a conception of human existence that does not essentially depend on the definition of self-identity. The author shows that the philosophical stress on human identity fails to grasp essential aspects of human existence. By emphasizing the moments of Dasein's powerlessness in Heidegger's fundamental ontology, she develops — in her analysis of various philosophers, literary examples, and social psychology —an original phenomenology of alternation of existence and affair. How necessary is identity for thinking? Are we capable of philosophical thought even when we have neither ourselves, nor the world under our full control? Is it possible to relax, become powerless, and yet think precisely? These questions are to be answered in this book.

Le sujet selon Foucault est configuré suivant plusieurs pratiques discursives et non discursives et englouti dans des relations de savoir/pouvoir. La tâche du philosophe est d'en rendre compte et de mettre au clair les possibilités de connaître ce sujet, formé et transformé par le pouvoir. Ainsi il serait nécessaire de recommencer la modernité et de transformer son thème nodal, à savoir le sujet.

Following on from The Beast and the Sovereign, Volume I, this book extends Jacques Derrida's exploration of the connections between animality and sovereignty. In this second year of the seminar, originally presented in 2002–2003 as the last course he would give before his death, Derrida focuses on two markedly different texts: Heidegger's 1929–1930 course The Fundamental Concepts of Metaphysics, and Daniel Defoe's Robinson Crusoe. As he moves back and forth between the two works, Derrida pursuesthe relations between solitude, insularity, world, violence, boredom and death as they supposedly affect humans and animals in different ways. Hitherto unnoticed or underappreciated aspects of Robinson Crusoe are brought out in strikingly original readings of questions such as Crusoe's belief in ghosts, his learning to pray, his parrot Poll, and his reinvention of the wheel. Crusoe's terror of being buried alive or swallowed alive by beasts or cannibals gives rise to a rich and provocative reflection on death, burial, and cremation, in part provoked by a meditation on the death of Derrida's friend Maurice Blanchot. Throughout, these readings are juxtaposed with interpretations of Heidegger's concepts of world and finitude to produce a distinctively Derridean account that will continue to surprise his readers.

Some years ago, on request of the German Political Science Association (DVPW), an empirical investigation „On the state and the orientation of political science in the Federal Republic of Germany“ was conducted by Carl Böhret. Among other interesting 1 information, in the paper that was subsequently published the author presented the results of a survey among 254 political scientists in the Federal Republic on what they considered to be the sine qua non basic concepts of the discipline. In various respects, the data are remarkable. 2 On the one hand, the enormous diversity of the answers corroborates statistically what has long been known from experience, i. e., the existence of an extremely wide variety of standpoints, perspectives, and approaches within the discipline. An interesting case in point is the concept of power. Somewhat surprisingly, ‘power'was not the most frequently mentioned term. But, it did, of course, end up at the very top of the list, in third place behind ‘conflict'and ‘interest'. What is noteworthy is that it gained this position by being named only 81 times, that is, by less than a third of the respondents. This is no insignificant detail. Certainly, to that minority of scholars whose conceptions of politics do include ‘power'as an indispensable basic concept, the approaches of the vast majority of their colleagues for whom, as their answers in the survey reveal, ‘power'does not play an eminent role must appear, in an 3 important sense, mistaken or perhaps even incomprehensible.

This volume presents a theoretical defense of the potential of ordinary individuals to construct values and through them to become self-empowering, responsible participants in a democratic community. Rather than conceiving of power as domination, the author identifies true power as self-empowerment, a notion based on self-construction. He proposes the vision of an authentically free self filled with a compassion that is a composite of reason and feeling. Such a composite self does not consciously manipulate language, truth, and desire to dominate and subordinate other individuals, but uses them to construct values and norms that can enrich others. To support his argument the author draws on both classical and contemporary philosophers, as well as on literary sources.