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Archive for the ‘Video and audio’ Category

Foucault 8/13: LIVESTREAM 

Thursday, January 28, 2016

Nancy Fraser, Kendall Thomas, and Richard Brooks discuss Foucault’s eighth lecture series at the Collège de France, Birth of Biopolitics (1978-1979). Please watch the livestream of the seminar here or below. We will also have a livestream overflow and discussion room at Columbia Law School, in Jerome Greene Hall room 101, beginning at 6:15 pm. Please also read the introductory posts presenting the seminar discussion by Nancy Fraser, Kendall Thomas, and Richard Brooks, and the framing essays by François Ewald and Bernard Harcourt. Bibliographical references for the seminar are here. Welcome to Foucault 8/13!

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Behrouz Ghamari – Foucault, Spirituality, And The Perils Of Universal History, Paper delivered at the Johannesburg Workshop in Theory and Criticism, July 2015
mp3 for download

Response by Jorge Daniel Vásquez and Megan Eardley

The beginning of Friday’s session was marked by a radical commitment to putting the analysis of religion within a framework that addresses “happiness” in its political and revolutionary dimensions. Behrooz Ghamari raised questions concerning limits and the moving boundaries between history and memory as he reflected on his experience as part of the organizational process of the Iranian Revolution. Addressing the personal interest that Michel Foucault had in Shiite Islam (its rituals and legal practices) and his theoretical writing on the revolution in Iran (1978-1979), Ghamari argued that Foucault’s readers need to understand the characteristic ambiguity of the political process alongside an analysis of revolutionary religious expression. He reveals a Foucault for whom religion is a space in which the popular imagination is formed— both in the policy of the Iranian Revolution and in the Carter administration in the United States. The ambiguity that is engendered by revolutionary religious claims may open a space through and in which teleological thinking might be transgressed.

Foucault arrived in Iran a week after the “Black Friday” massacre, when even the death of more than two hundred protestors, shot down from helicopters, could not stop people from their revolution. Foucault’s presence in Iran can serve as an anchor for understanding his thinking about the history and the subject (i.e. the history of the present – its reinvention, the ambiguity that it produces) that is configured through a political spirituality: the subject is ‘entirely’ wrapped in a History that is not determined, but becomes a particular form of self-production, keeping the subject in a constant search for that is worth defending even beyond one’s own life. Thus, the analysis of the ‘politics of spirituality’ is located far from the reduction of revolutionary religious expression to an “archaic fascism.” On the contrary, it gives way to an important analytical challenge; to consider the religious-political phenomenon in its completely modern sense (reflecting on the relationship between different spheres in which the subject is produced). This analytical move allows Ghamari to return to questions surrounding the murder of the cartoonists of the Charlie Hebdo magazine and the “Arab Spring” beyond the Manichaeism of the freedom of expression as universalized value or Enlightened anti-Islam. To take the analysis further, we might echo some of the questions raised in the debate.

In the global geopolitical context, to what extent is the analysis of the Arab Spring articulated in the same terms as Foucault’s analysis of the Iranian Revolution? What is the relationship between the specter (the ghost of the Iranian Revolution) and the ways we engage with revolution as either as a rupturing event or as an inheritance? Another entry would be to think about Foucault and the Iranian Revolution alongside the way Susan Buck-Morss thinks about the abstraction of the Haitian Revolution in Hegel’s Phenomenology of Spirit.

The talk also opened possibilities of imagining a confluence of political spirituality and a political reading of the eschatological tension of St. Paul’s theology. Is a return to Saint Paul—and the tension between the now and the to-come—an attempt to take us out of the teleological prison of modern thought? What are Foucault’s links with theoretical Orientalism and how can an event like the Iranian Revolution be read not as a ‘break’ in Foucault’s thought but as a radicalization of the project which is manifested in his College de France seminars since 1977?

Jorge Daniel Vásquez Facultad Latinoamericana de Ciencias Sociales, Ecuador and Megan Eardley Princeton University School of Architecture

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Foucault 7/13: WEBCAST/LIVESTREAM

David Armitage, Adam Tooze, and Jeremy Kessler will discuss Foucault’s seventh lecture series at the Collège de France, Security, Territory, Population (1977-1978) on Monday, December 7, 2015, at 6:15pm EST. Please watch the livestream  here or here. Please also read the introductory posts presenting the lectures by David Armitage, Adam Tooze, and Jeremy Kessler, and the framing essays by Velasco and Harcourt (another one here). Bibliographical references for the seminar are here. Welcome to Foucault 7/13!

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Michel Foucault le 5 novembre 1979© corbis - 2015 / Bettmann/CORBIS

Michel Foucault le 5 novembre 1979© corbis – 2015 / Bettmann/CORBIS

La marche de l’histoire. Michel Foucault, France Inter Radio

Invité Philippe Artières
Historien, chercheur au CNRS

Il avait mesuré que l’intervention des intellectuels passait de plus en plus par l’essai bref et le plateau télé et encore n’a-t-il pas connu l’économie du web 2.0. Puisque la discontinuité est de mise, il disait par provocation qu’advenait le temps du journaliste. En tout cas, la figure de l’intellectuel qui s’autorise d’une vérité transcendante et d’une compétence universelle pour distribuer la bonne parole, ce n’était pas son style !

Et son succès inouï dans les années 70 aussi bien au Collège de France qu’auprès de ses auditoires du monde entier ne changea pas son point de vue. « Je ne suis pas là où vous me guettez », disait-il. Il n’aimait pas les rôles de répertoire. « Je ne suis pas là où vous me guettez mais, ajoutait-il, je suis ici d’où je vous regarde en riant. » Rien ne l’enchantait plus que de passer d’un terrain d’enquête à un autre. Dans les années 1960, l’écart entre les mots et les choses. Plus tard, les pratiques de résistance face aux discours et aux techniques des pouvoirs. Dans les dernières années, avant sa mort prématurée en 1984, la technique, le contrôle de soi…

Nouveaux terrains, nouveaux concepts, nouveaux intervenants…. L’intellectuel non pas généraliste mais « spécifique » qu’il défendait, c’était un technicien qui ouvrait les portes à ceux qui ne se tiennent généralement ni dans les écrans de télé ni dans les rectangles de papier.

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Deleuze ABECEDAIRE, Fidélité Amitié, seconda parte: Foucault
Deleuze describes his friendship with Michel Foucault

With thanks to Colin Gordon for this link

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Plateau Simone Signoret, Michel Foucault
06 oct. 1982, Antenne 2, Site l’Institut national de l’audiovisuel

présentateur
Christine Ockrent

Christine OCKRENT interviewe l’actrice Simone SIGNORET et le philosophe Michel FOUCAULT sur la situation en Pologne, où le syndicat Solidarité vient d’être interdit par le gouvernement.

Simone SIGNORET, qui porte un badge du syndicat polonais “Solidarité”, explique pourquoi elle est allée en Pologne, notamment avec Médecins du Monde. Elle raconte qu’elle n’a pas eu le courage de porter ce badge là-bas. Elle estime que tout le pays est en dissidence ; elle parle de la situation économique et du fait que les Polonais sont surveillés en permanence : “on ne parle pas car il y a des micros partout”. Elle a vu des acteurs polonais “boycotter” leur travail, à savoir leur participation à des émissions de télévision qui leur apporte un revenu fixe. Cette décission n’est pas une consigne donnée par un syndicat, mais elle est prise individuellement.

Michel FOUCAULT étudie la notion de normalisation en Pologne, parle du régime totalitaire dans les pays socialistes. Il engage les français à se rendre dans ce pays. Il pose le problème de l’engagement nécessaire de l’Europe, explique ce que ressentent les Polonais a propos des français.

With thanks to Colin Gordon for this news

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Michel Foucault and the smart city (2015)
Francisco Klauser – Neuchátel University – from The Programmable City
Video of paper

Drawing upon Michel Foucault’s approach to power and governmentality, the paper explores the regulatory dynamics inherent in contemporary data-driven forms of regulation and management-at-a-distance of urban systems. More specifically, channelled through Michel Foucault’s concept of ‘security’, the paper portrays ‘governing through data’ not only as fundamentally reality-derived, relative and plural in scope and scale, but also as inherently flexible and fluid in aim and functioning. This in turn raises a series of critical questions with regard to the novel possibilities of differentiation and prioritisation, the actual adequateness, and the very implications of contemporary governing through data.

Empirically speaking, the paper focuses on the study of two high-profile pilot projects in Switzerland in the field of smart electricity management: iSMART and Flexlast. Both projects rely on massive efforts of data generation, interconnection and analysis, thus allowing the critical investigation of the rationales and problems inherent in the management of urban systems through data.

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