Page 1. RobDevos AntoonBraeckman BarbaraVerdonck (Red.) _ Terugkeer J^ ^L ^>* 1 T A -VTT ... more Page 1. RobDevos AntoonBraeckman BarbaraVerdonck (Red.) _ Terugkeer J^ ^L ^>* 1 T A -VTT TT'rrl VAN HET ^ ecu Recente ontwikkelingen binnen de filosofie UNIVERSITAIRE PERS LEUVEN ... Is de filosofie intussen in staat gebleken het zonder subject te stellen? ...
Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being w... more Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being who gives meaning to his actions. However, ideas about subjects that are thinking and willing autonomously are still functioning within modern culture. discourses on subjectivity thus call for an archeological and genealogical explanation. This compels Foucault to view subjectivity increasingly not only as a product and a target of power, but also as a source of resistance and as an agent; for Foucault defines power as actions about actions. In his last writings, Foucault starts to define the teleology of his philosophical ethos as the production of new forms of subjectivity, in terms of freedom and autonomy. I argue that Foucault was always particularly concerned with circling (around) transgression, apprehending subjectivity as an aimless self-negation, rather than with a return of the subject.
Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being w... more Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being who gives meaning to his actions. However, ideas about subjects that are thinking and willing autonomously are still functioning within modern culture. discourses on subjectivity thus call for an archeological and genealogical explanation. This compels Foucault to view subjectivity increasingly not only as a product and a target of power, but also as a source of resistance and as an agent; for Foucault defines power as actions about actions. In his last writings, Foucault starts to define the teleology of his philosophical ethos as the production of new forms of subjectivity, in terms of freedom and autonomy. I argue that Foucault was always particularly concerned with circling (around) transgression, apprehending subjectivity as an aimless self-negation, rather than with a return of the subject.
Page 1. RobDevos AntoonBraeckman BarbaraVerdonck (Red.) _ Terugkeer J^ ^L ^>* 1 T A -VTT ... more Page 1. RobDevos AntoonBraeckman BarbaraVerdonck (Red.) _ Terugkeer J^ ^L ^>* 1 T A -VTT TT'rrl VAN HET ^ ecu Recente ontwikkelingen binnen de filosofie UNIVERSITAIRE PERS LEUVEN ... Is de filosofie intussen in staat gebleken het zonder subject te stellen? ...
Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being w... more Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being who gives meaning to his actions. However, ideas about subjects that are thinking and willing autonomously are still functioning within modern culture. discourses on subjectivity thus call for an archeological and genealogical explanation. This compels Foucault to view subjectivity increasingly not only as a product and a target of power, but also as a source of resistance and as an agent; for Foucault defines power as actions about actions. In his last writings, Foucault starts to define the teleology of his philosophical ethos as the production of new forms of subjectivity, in terms of freedom and autonomy. I argue that Foucault was always particularly concerned with circling (around) transgression, apprehending subjectivity as an aimless self-negation, rather than with a return of the subject.
Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being w... more Foucault rejects the subject as a center, that is to say, as a transparent self-conscious being who gives meaning to his actions. However, ideas about subjects that are thinking and willing autonomously are still functioning within modern culture. discourses on subjectivity thus call for an archeological and genealogical explanation. This compels Foucault to view subjectivity increasingly not only as a product and a target of power, but also as a source of resistance and as an agent; for Foucault defines power as actions about actions. In his last writings, Foucault starts to define the teleology of his philosophical ethos as the production of new forms of subjectivity, in terms of freedom and autonomy. I argue that Foucault was always particularly concerned with circling (around) transgression, apprehending subjectivity as an aimless self-negation, rather than with a return of the subject.
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