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Over the course of more than 30 years of production Michel Foucault surpassed disciplinary limits and achieved a powerful amalgamation between fields of knowledge such as philosophy, history and psychology. Through the following pages I intend to explain his methodological journey, the stages of his intellectual project, and especially how, in the 1970's, he carried out a genealogy of history inspired by the philosophy of Friedrich Nietzsche. This procedure entails historical reflection and painstaking work with archives. From this perspective, philosophy is a historical--critical task, lacking the pretension of constructing a univocal and conciliatory sense of historical events. On the contrary, Foucault's philosophical project as a critical history of thought aims to delve into discontinuities and struggles; in short it is proposed to elucidate the games of veridiction that made our present possible. [ABSTRACT FROM AUTHOR]

Big data analytics have radically transformed data collection protocols in population censuses. Yet despite the unprecedented degree of automation these technologies afford, much of the critical work that goes into making data 'actionable' still hinges on the ethical labour of data operators in these novel human–machine settings. By following training activities and conducting interviews with technologists who worked on Brazil's 2022 population census, this article traces the workings of a fraud-detecting system designed to reduce costs and improve data quality and collection. Our ethnography identifies two competing modes of truth-making, which we term 'probabilistic' and 'performative', whereby numbers and census-takers 'tame' each other. Tracking human–machine data entanglements on the fringes of calculation centres helps unpack how futurities are affectively negotiated and woven into the political fabric of these political technologies. [ABSTRACT FROM AUTHOR]

Le problème de la véridiction peut être abordé sous l’angle du « croire » en tant que jugement épistémique. Cette perspective amène à vérifier les conditions qui font croire vrai un Texte-Discours. L’étude sur le croire proposée touche d’abord le problème du « monde naturel » envisagé comme « système de croyances » (épistémès) qui déterminent l’adhésion à/la reconnaissance de certaines valeurs qui, à leur tour, sanctionnent comme « réel » le monde sensé dans lequel nous sommes immergés. Le « croire » concerne aussi la grammaire narrative à propos des croyances culturelles présupposées des sujets. Ces deux points pourraient constituer le fondement d’une sémiotique de la culture qui jetterait un pont entre les travaux de Greimas et ceux de Lotman.

Cet article propose une analyse approfondie des réflexions de Friedrich Nietzsche sur les notions de vérité et de mensonge en lien avec le mythe et d’autres formes symboliques, à la lumière de la théorie de la véridiction. Il s’attache d’abord à mieux cerner les problématiques soulevées par Nietzsche concernant le rôle du mythe dans la culture. Ensuite, il met à profit les observations de Nietzsche et les recherches sémiotiques contemporaines sur le mythe afin d’explorer l’enjeu de la problématique sémiotique de la véridiction. Cette dernière s’inscrit dans le cadre plus large des modalités épistémiques et est à lire en relation avec les problématiques épistémiques de la philosophie du langage et de la philosophie générale.

L’objectif de cette contribution est de réfléchir au carré de la véridiction à la lumière des formes d’hybridation que présente le régime contemporain de post-vérité. Nous considérerons en particulier deux éléments qui n’ont pas été suffisamment discutés jusqu’à présent : la catégorie de non-pertinence et le rôle des codes culturels dans la définition des régimes de vérité. La proposition théorique suivante vise à intégrer ces éléments dans le carré de la véridiction pour le rendre plus complexe, dans la conviction qu’il reste un précieux outil d’articulation conceptuelle.

The article utilises the analysis of the Netflix show Clickbait to explore cultural shifts in the standard logic of veridiction, which seem to break with the Greimasian model of veridictory modalities to welcome diverse procedures –such as faire semblant and authentication– governing the communication and perception of truth. Rather than a problem affecting only discourses, I aim to argue that the production of subjective identities, both in the physical world and mediated contexts, is also impacted by this change in our relationship with signs. By presenting a dialogue between theories concerned with traditional and emerging mechanisms related to veridiction, the article offers a reflection on the production and deployment of identity, and the blurring of lines between reality, unreality, and fiction, which produces simulacral dynamics shifting the goal of interactions from a sanction- to an attention-oriented model.

Lorsqu’on se réfère à la notion de véridiction dans l’analyse sémiotique littéraire, le référent n’est jamais loin. D’un côté, le discours prend la réalité qu’il reproduit pour modèle absolu. De l’autre, il se présente comme son propre centre de référence en développant diverses stratégies de faire croire être vrai. Dans les deux cas, il doit proposer un contrat de véridiction fondé sur un faire croire auquel se soumet l’énonciation. L’étude du roman Au bout du silence de Laurent Owondo donne lieu à une réflexion révélant dans quelles conditions la véridiction littéraire se meut en une épistémologie propre modifiant à l’occasion notre perception de ce que sont le sens, le langage et la réalité référentielle. Cet article propose donc de renouveler deux des concepts majeurs de la sémiotique greimassienne : les concepts de véridiction et de vérité, cette transformation étant rendue possible par l’ouverture de la sémiotique aux autres disciplines. Ici, les sciences cognitives avec lesquelles on peut voir comment l’énonciation transforme la réalité en « matière » tensive. L’interprétation sémiotique de ce phénomène désigné substantialisation permet d’imaginer un environnement épistémologique dans lequel la conception de la vérité littéraire se confond avec des simulacres sensibles de la réalité produits non plus des combinaisons élémentaires ou complexes du discours, mais émergés des formes qu’il peut prendre.

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New drugs with the potential to cure hepatitis C have emerged. There is great optimism within medicine about the transformative potential of cure, but this overlooks the entrenched discrimination and stigma associated with both hepatitis C and injecting drug use and the role of law in re/producing it. Drawing on interviews with key stakeholders such as policymakers, lawyers, and representatives from peer organisations (N = 30), Latour's (2013) work on legal veridiction, Fraser and Seear's (2011) conceptualisation of hepatitis C as a 'gathering', and Mol's (2021) work on being, this paper explores the possibility that legal processes complicate the linear trajectory of progress and transformation cure promises. Our participants' identify various legal processes that allow hepatitis C to echo or linger in people's lives after treatment. These processes are remaking hepatitis C, and making perpetual hepatitis C subjects. We argue that we must grapple with these forces in the era of cure. [ABSTRACT FROM AUTHOR]

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This paper addresses the effects of the crisis of meaning upon the field of science. The reflections of this article have an epistemological character, in the field of the science of law. Its task is to investigate how the crisis of meaning affects science, making it vulnerable in responding to the enormous challenges of the 21st century. Hence, it highlights the importance of operating the theoretical turn from the status of truth to the status of veridiction (‘véridiction’, Fr.)—following the analysis of semiotic theory, within the Greimasian tradition—to understand scientific discourse as a practice of enunciation. It is from this point of view that the understanding of the science of law (i.e. legal dogmatics) can be revisited given its role as a science of legal meaning. Once its role has been identified, the science of law is analysed, in several aspects, in order to reach a description compatible with its current mission, in a state of dialogue with the other human and social sciences. By revisiting the meaning of the discursive practices of the science of law, one can, after all, approach its new directions, such as objectivity, autonomy, specialisation, heuristics, technical language, interdisciplinarity, technical-cognitive environment, as characteristics that highlight their current understanding.

On 26 April 1986, one of the most important events in the history of nuclear energy took place: the Chernobyl accident. This historic event marked the decline of the Soviet Union, an environmental agenda and new geopolitics of the world. It has been portrayed in literature, film, photo-reportage and documentary, among others. This paper seeks to analyse and contrast the HBO series Chernobyl (2019) and Svetalna Alexievich's Voices from Chernobyl (1997), specifically the relationship between reality and literary and filmic reconstruction. For this purpose, we use a descriptive-argumentative logic and a visual analysis with a mixed methodology. The analysis reveals a conflictive relationship between the two works, since the testimonies recorded in the book are easily recognisable in the series, although the latter has never specified that they are based on the book. Among the conclusions, the narrative structure carrying ideology (which seeks to strengthen a collective imaginary over the commonly accepted biases about the Soviet Union and its model of socialism), carried out with remarkable art direction, stands out. Finally, the series comes at a time of widespread debate in civil society about the use of nuclear energy, just as the end of the current model of fossil fuel-based energy generation for society and heavy industry approaches. [ABSTRACT FROM AUTHOR]

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Entre 2014 y 2017, El Estado Islámico (Daesh) asesinó a más de 800 personas ante sus cámaras. La mayoría de los asesinados eran sirios e iraquíes de fe musulmana condenados a morir públicamente. De todas estas ejecuciones, más de la mitad contenían referencias a la cultura audiovisual occidental. Sin embargo, el éxito de la producción propagandística de la organización no sólo se reflejó en la popularidad que alcanzaron sus vídeos a escala mundial, sino también en su “eficacia icónica”, ya que a través de ella la organización fue capaz de transformar semánticamente el terrorismo y convertirlo no sólo en algo amenazante, sino también en un producto de consumo masivo que además inspiró a quienes lo consumen a crear nuevos contenidos relacionados con el Estado Islámico. De este modo, el ISIS ha conseguido configurar un eficaz discurso visual en torno a la violencia, capaz de despertar simultáneamente pasiones como el miedo o la fascinación. Entre las principales estrategias utilizadas se encuentran los recursos relacionados con la ficción, así como las técnicas para producir un “efecto de realidad”. También destaca la forma particular de representar la muerte, en la que predomina una “somática del ver morir” sobre una “somática del morir”.

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Setting out from the difficulty of translating the Foucauldian notion of aveu, this paper proposes an account of Foucault's concept of confession in the years 1979-1983 surrounding the writing of Confessions of the Flesh. I focus on Foucault's relative failure to bring together the complementary dimensions of confession as confession of sins and confession of faith in early Christianity. Foucault's attempts to tackle this challenge nonetheless reveal a number of crucial aspects of his thought throughout the 1970s, e.g., the critique of the notion of ideology and the role that critique played in the setting of Foucault's "critical philosophy of veridictions". A comparison with the lectures given at Louvain and the Collège de France suggests that Foucault took an original and rather solitary path in Confessions of the Flesh, which may explain the surprises awaiting the reader. Finally, I propose an explanation of Foucault's final shift away from Christian confession towards Greek parrhesia, pointing to the key role of the idea of a "duty of truth". This idea led Foucault to an original approach to confession and the illocutionary force of statements. [ABSTRACT FROM AUTHOR]

The 18th century was a time of formal experimentation for French novelists, and among them Pierre Carlet de Marivaux, whose Vie de Marianne, although a major contribution in that context, has rarely beeen recognized as such. In this novel, Marivaux departs from the playfulness he had cultivated in his earlier « antiromans », without abiding by the narrative conventions established at the time to grant vraisemblance to the novel. The question of Marianne's identity – an identity without any possible authentication – serves as a mere pretext for exploring two possible inscriptions of truth in the novel: véridicité and véridiction. Véridicité, by displacing the question of truth from utterance (content) to “speaker” (character), makes veracity, not accurracy, the touchstone of novelistic truth, while véridiction, relocating truthfulness in the very structure of the narrative, dodges the accusations of inherent falsity brandished by the adversaries of the novel. Michel Foucault's last courses and Oswald Ducrot's theory of pre-suppositions will help us to revisit La Vie de Marianne along those lines.

Le présent article offre l’aperçu des documents de communication entre Algirdas Julius Greimas et Juozas Miltinis : notes marginales de Miltinis dans les livres de Greimas, inscriptions de Greimas dans les livres envoyés à Miltinis, lettres et cartes postales. Le lien étroit avec la culture française était ce que les deux créateurs avaient en commun. Beaucoup des auteurs auxquels référait Greimas dans ses travaux faisaient l’objet de l’intérêt de Miltinis. Cela constituait la base de leur dialogue indirect. Dans la Sémantique structurale, Miltinis souligne la thèse méthodologique fondamentale de Greimas: « Le monde humain nous paraît se définir essentiellement comme le monde de la signification ». Dans l’introduction de l’ouvrage Du sens, il prête attention, entre autres, à la conclusion stipulant que le sens n’est pas l’enchaînement linéaire et uniplane des significations, qu’il est aussi une direction, c’est-à-dire une intentionnalité et une finalité. En envoyant à Miltinis son étude sur la nouvelle de Maupassant Deux amis, Greimas l’a caractérisée comme un texte qui parle de Paris, d’amitié, de liberté. Paris et l’amitié constituaient l’axe sémantique de communication entre ces amis indirects. Quant au « texte sur la liberté », c’est une allusion à la biographie politique de Greimas. Dans le deuxième recueil d’essais sémiotiques de Greimas Du sens II, on trouve une dédicace impressionnante : « À J. Miltinis – une étoile à une étoile – A. J. Greimas ». Après la parution du recueil des travaux de Greimas en lithuanien, Miltinis a lu attentivement l’article introductif du rédacteur du livre Rolandas Pavilionis. Outre l’information encyclopédique sur le contexte linguistique et philosophique de Greimas, ce sont les citations des interviews de Greimas dans la presse française et la présentation du « livre probablement le plus philosophique et le plus émotionnel » De l’imperfection qui ont attiré son attention. Dans la correspondance de Greimas et Miltinis, la distance entre le destinateur et le destinataire s’efface. Pour paraphraser Greimas, deux créateurs égaux se sont rencontrés « sous la couverture de l’enveloppe ».

In Asia, the socio-linguistic history has sometimes made blossom the epistolary enunciation on the screen and has sometimes made it whiter. Melodramas developed the oralised destiny-letters as hinges of dramatic narration. Even a cinema under communist regime like that of North Korea maintains this model but by diverting it to the profit of his supreme epistolarian and leader. Starting from the 1990s, filmmakers like Shunji Iwai and Jeong Jae-eun screen the letters by assigning them a veridiction power in conflict: social/persona. Wong Kar-wai extends the epistolary enunciation to the whole narrative structure of the voices over of his films as memory interiorities. Finally, the transition to digital and virtual communication spaces has led filmmakers like Hideo Nakata and Jia Zhangke to underline the hauntological distance, spectral in Derrida’s sense; distance linked to the power of invisible big communicators which become inevitable thirds at the heart of all exchanges.

This paper argues against a common misunderstanding of Foucault's work. Even after the release of his lectures at the Collège de France, which ran throughout the 1970s until his death in 1984, he is still often taken to have made an "ethical" turn toward the end of his life. As opposed to his genealogies of power published in the 1970s, which are relentlessly suspicious of claims of individual agency, his final monographs focus on the ethical self-formation of free individuals. I suggest that this basic misinterpretation makes possible interpretations of Foucault's work as being sympathetic to neoliberal government, by linking the ethical turn to a "liberal" or "neoliberal" turn in his thought. I present a case against the ethical turn by arguing that Foucault's main focus, throughout the 1970s and 1980s, is a concern for the ways in which we become obligated by truth.

The article deals with the complexities and issues of modern advocacy in the political and autobiographical discourses of Thomas Hobbes and Jean-Jacques Rousseau. In his political philosophy, Hobbes speaks on behalf of a multitude which becomes a political body in the course of being represented. He acts as an advocate and a prosecutor at the same time because he conducts a trial in the name of reason against those for whom he speaks, urging them to leave the state of nature. Hobbes imagines a foundational scene in which each and everyone's discourse is reduced to the repetition of a formula that generates the 'civic state.' Rousseau, by contrast, discredits all political speech that presumes to represent [vertreten] the people by speaking in their place and thus silencing them. He establishes advocacy as a specific modality of truth-telling (parrhesia) involving the risk of irritating or offending those who are addressed. He develops a new form of veridiction in which infamous and inglorious, but at the same time singular lives cross the threshold of (political) representation, a process which Hobbes feared as the major reason for political dissolution. Rousseau's discourse is an effort to mobilize future advocates to take the risk of speaking for someone by speaking of themselves: Rousseau in all his singularity presents his contested life to others in such a way that they feel encouraged to speak of themselves in like fashion and, by doing so, to act as his genuine advocates. [ABSTRACT FROM AUTHOR]

The aim of the article is to clarify key concepts of the late thought of Michel Foucault who works with them in his lectures at the Collège de France between the years 1980–1984. On the one hand, the concepts of veridiction, alethurgy, and parrhēsia form a part of Foucault’s interest in the study of relationship between subjectivity and truth. On the other hand, these concepts create a new field of questioning that pushes Foucault from the history of subjectivity to the history of the games of truth and untruth in Western thinking and to the critical hermeneutics of ourselves.

Copyright of Área Abierta is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of the article is to clarify key concepts of the late thought of Michel Foucault who works with them in his lectures at the Collège de France between the years 1980-1984. On the one hand, the concepts of veridiction, alethurgy, and parrhēsia form a part of Foucault's interest in the study of relationship between subjectivity and truth. On the other hand, these concepts create a new field of questioning that pushes Foucault from the history of subjectivity to the history of the games of truth and untruth in Western thinking and to the critical hermeneutics of ourselves. [ABSTRACT FROM AUTHOR]

Modalities are fundamental in building, maintaining and contesting ideological systems. While modalities have been described as resources for constructing both representational and interpersonal aspects of reality and truth, the analytical focus has been on modalities as a relationship between authors, their texts and their audiences, i.e. on their interpersonal functions. Informed by a framework on modalities for discourse analyses of values, Hodge and Kress's theory on ideological complexes and Fairclough's three-dimensional conception of discourse, in this paper I develop a method for examining modalities as resources for building dominant and counter discourses. I use example excerpts that come from my research on Finnish equality discourses to build and demonstrate the method. The example texts were written by people who are differently positioned in relation to salient norms and institutions on gender/sex and sociability: people contacted through a national random sample, people diagnosed with Asperger's syndrome, and people with transgender experiences. The method allows not only for systematic examinations of how modalities function in ordering power-imbalanced interpersonal relations but also attends to an underexplored dimension dealing with how modalities work in ideological representation. [ABSTRACT FROM AUTHOR]

The article offers a reading of the famous tale by Kafka focused on the consequences triggered by the sudden transformation of Gregor Samsa into an insect. This event constitutes the starting point of a shift that involves phases and components of perception both of the self and of the world as well as the relations among the inner and the external world, the most elementary awareness and feelings and the most complex ones, which are affective, cognitive and related to interactions, expressed with particular emphasis by the dynamics of the spatial dimension of the story. Two discursive paths intersect above all: on one side, the traveling salesman wakes up with the/in the body of cockroach while his soul is the same as always. He will have to try to become cockroach, that is to assume its perceptions and then, slowly, its tastes, its impressions and any other animal sentiment. At the same time, the becoming of Gregorio’s family will be antiphrastic to the one experienced by him: from inept, passive parasites of their akin, as they are depicted at the beginning of the story, his family members will gradually turn into active bourgeoisies full of projects, rejecting Gregory up to eliminate him: they are the ones dehumanizing themselves, while Gregory refines his sensitivity in suffering, even to the sacrifice. [ABSTRACT FROM AUTHOR]