Foucault lived in Tunisia for two years and travelled to Japan and Iran more than once. Yet throughout his critical scholarship, he insisted that the cultures of the “Orient” constitute the “limit” of Western rationality. Using archival research supplemented by interviews with key scholars in Tunisia, Japan and France, this book examines the philosophical sources, evolution as well as contradictions of Foucault’s experience with non-Western cultures. Beyond tracing Foucault’s journey into the world of otherness, the book reveals the personal, political as well as methodological effects of a radical conception of cultural difference that extolled the local over the cosmopolitan.
Foucault lived for two years in Tunisia and travelled to Japan and Iran more than once. Yet throughout his critical scholarship, he insisted that the cultures of the Orient and the Occident constitute the "limit" of Western rationality. Using interviews with scholars familiar with him from Tunisia and Japan, the book examines the manner in which Foucault experienced and explained his encounters with non-Western cultures.
In 1978, as the protests against the Shah of Iran reached their zenith, philosopher Michel Foucault was working as a special correspondent for Corriere della Sera and le Nouvel Observateur. During his little-known stint as a journalist, Foucault traveled to Iran, met with leaders like Ayatollah Khomeini, and wrote a series of articles on the revolution. Foucault and the Iranian Revolution is the first book-length analysis of these essays on Iran, the majority of which have never before appeared in English. Accompanying the analysis are annotated translations of the Iran writings in their entirety and the at times blistering responses from such contemporaneous critics as Middle East scholar Maxime Rodinson as well as comments on the revolution by feminist philosopher Simone de Beauvoir. In this important and controversial account, Janet Afary and Kevin B. Anderson illuminate Foucault's support of the Islamist movement. They also show how Foucault's experiences in Iran contributed to a turning point in his thought, influencing his ideas on the Enlightenment, homosexuality, and his search for political spirituality. Foucault and the Iranian Revolution informs current discussion on the divisions that have reemerged among Western intellectuals over the response to radical Islamism after September 11. Foucault's provocative writings are thus essential for understanding the history and the future of the West's relationship with Iran and, more generally, to political Islam. In their examination of these journalistic pieces, Afary and Anderson offer a surprising glimpse into the mind of a celebrated thinker.
On 20 May 1961 Foucault defended his two doctoral theses; on 2 December 1970 he gave his inaugural lecture at the Collège de France. Between these dates, he published four books, travelled widely, and wrote extensively on literature, the visual arts, linguistics, and philosophy. He taught both psychology and philosophy, beginning his explorations of the question of sexuality. Weaving together analyses of published and unpublished material, this is a comprehensive study of this crucial period. As well as Foucault's major texts, it discusses his travels to Brazil, Japan, and the USA, his time in Tunisia, and his editorial work for Critique and the complete works of Nietzsche and Bataille. It was in this period that Foucault developed the historical-philosophical approach he called 'archaeology' – the elaboration of the archive – which he understood as the rules that make possible specific claims. In its detailed study of Foucault's archive the book is itself an archaeology of Foucault in another sense, both excavation and reconstruction. This book completes a four-volume series of major intellectual histories of Foucault. Foucault's Last Decade was published by Polity in 2016; Foucault: The Birth of Power followed in 2017; and The Early Foucault in 2021.
This book suggests that previous critiques of the rules of Buddhist monks (Vinaya) may now be reconsidered in order to deal with some of the assumptions concerning the legal nature of these rules and to provide a focus on how Vinaya texts may have actually operated in practice. Malcolm Voyce utilizes the work of Foucault and his notions of 'power' and 'subjectivity' in three ways. First, he examines The Buddha's role as a lawmaker to show how Buddhist texts were a form of lawmaking that had a diffused and lateral conception of authority. While lawmakers in some religious groups may be seen as authoritative, in the sense that leaders or founders were coercive or charismatic, the Buddhist concept of authority allows for a degree of freedom for the individual to shape or form themselves. Second, he shows that the confession ritual acted as a disciplinary measure to develop a unique sense of collective governance based on self regulation, self-governance and self-discipline. Third, he argues that while the Vinaya has been seen by some as a code or form of regulation that required obedience, the Vinaya had a double nature in that its rules could be transgressed and that offenders could be dealt with appropriately in particular situations. Voyce shows that the Vinaya was not an independent legal system, but that it was dependent on the Dharmaśāstra for some of its jurisprudential needs, and that it was not a form of customary law in the strict sense, but a wider system of jurisprudence linked to Dharmaśāstra principles and precepts.
The west's Orientalism - its construction of an Arab or Islamic 'Other' - has been exposed and examined under the critical theory microscope and thoroughly expelled, it seems, from academic thought. At the same time postmodern thinkers from Nietzsche onwards have employed the motifs and symbols of the Islamic Orient within an ongoing critique of western modernity, an appropriation which, this hugely controversial book argues, runs every risk of becoming a new and more insidious Orientalist strain.Ian Almond sensitively yet rigorously examines the work of Nietzsche, Jacques Derrida, Michel Foucault, Jean Baudrillard, Julia Kristeva and Slavoj Zizek, as well as that of postmodern writers Jorge Luis Borges, Salman Rushdie and Orhan Pamuk. In doing so he exposes the implications of this 'use' of Islam for both the postmodern project and for Islam itself. Taking apart the assumptions, omissions and contradictions inherent in these thinkers' approaches to Islam and to the Arab world, and drawing on the work of prominent Muslim thinkers including Ziauddin Sardar, Aziz Al-Azmeh and Bobby S. Sayyid, "The New Orientalists" highlights the difficulty of ever speaking truly about the 'Other'. In light of the current Western climate of fear and hysteria surrounding the Islamic world, this groundbreaking project could hardly be more timely.
In 1978 Michel Foucault went to Iran as a distinguished intellectual – but novice political journalist – controversially reporting on the unfolding revolution, undeniably compromising and wounding his reputation in the European intellectual community. Given the revolution’s bloody aftermath and its violent theocratic development, is Foucault’s Iranian expedition simply to be understood as a critical error in judgement, with disastrous consequences for his legacy? What exactly did Foucault hope to achieve in Iran in 1978-1979, explicitly supporting the cause of the revolting masses and effectively isolating himself from the European intellectual community and the Western liberal tradition? The book investigates this open nerve in the Foucault scholarship by interpreting Foucault's primary texts from this period, commenting on the various positions in the scholarship over the past three decades, and eventually proposes that Foucault's 'mistake', resulting from his 'self-consciousness' and 'uncertainty', was indeed a highly philosophical endeavour, but was completely misinterpreted by his contemporaries and even his most noteworthy biographers. The issue of Foucault's involvement in Iran is still a relatively unexplored theme in Foucault research and one that is actually bypassed by the majority of Foucault scholars, since the general view is that it was a breathtaking mistake, comparable to Heidegger's flirtation with National Socialism. This book will provide value and advance knowledge in this area, firstly, by presenting the three concepts that are in my opinion key to understand Foucault's involvement in the Iranian revolution (Otherness, Present history and Political spirituality). Secondly, by providing a thorough overview of what really happened in Iran after Foucault arrived in Tehran in September 1978 (and what really happened was not conforming to the West's idea of progression, but an Iranian idea of progression, on its own terms). Thirdly, by disseminating Foucault's reports back to France, in a detailed and forensic fashion. Fourthly, by providing a solid overview of the interpretations on this issue (however reluctant and scarce) from the scholarship over the past three decades. Fifthly, by presenting Foucault's involvement in the Iranian revolution not as a mistake or a critical error in judgement, but as a deeply philosophical position that actually corresponds to many of Foucault's theoretical positions on power, death, madness, uncertainty, spirituality, Orientalism and Otherness, preceding the revolution in Iran. The detailed historical overview of Foucault's involvement in the Iranian revolution, the responsible and non-polemical overview of the scholarship's attempts to deal with the issue and the author's original interpretation and presentation of the legitimacy of Foucault's presence in Iran from September 1978 to April 1979. In an age where it has become urgent to reinterpret both Shia and Sunni legacies within the context of radicalised Islam, the book argues for a Foucaultian recognition of the 'Orient Other' - as nothing more than 'An Other Self'.
In The Postcolonial Orient, Vasant Kaiwar presents a far-reaching analysis of the political, economic, and ideological cross-currents that have shaped and informed postcolonial studies preceding and following the 1989 moment of world history. The valences of the ‘post’ in postcolonialism are unfolded via some key historical-political postcolonial texts showing, inter alia, that they are replete with elements of Romantic Orientalism and the Oriental Renaissance. Kaiwar mobilises a critical body of classical and contemporary Marxism to demonstrate that far richer understandings of ‘Europe’ not to mention ‘colonialism’, ‘modernity’ and ‘difference’ are possible than with a postcolonialism captive to phenomenological-existentialism and post-structuralism, concluding that a narrative so enriched is indispensable for a transformative non-Eurocentric internationalism.
Postcolonial Justice addresses a major issue in current postcolonial theory and beyond, namely, the question of how to reconcile an ethics grounded in the reciprocal acknowledgment of diversity and difference with the normative, if not universal thrust that appears to energize any notion of justice. The concept of postcolonial justice shared by the essays in this volume carries an unwavering commitment to difference within and beyond Europe, while equally rejecting radical cultural essentialisms, which refuse to engage in “utopian ideals” of convivial exchange across a plurality of subject positions. Such utopian ideals can no longer claim universal validity, as in the tradition of the European enlightenment; instead they are bound to local frames of speaking from which they project world.
