Michel Foucault

Michel Foucault

Western Philosophy 20th century philosophy
Full name	Michel Foucault
Born	15 October 1926 Poitiers, France
Died	25 June 1984 (aged 57) Paris, France
School/tradition	Continental philosophy, structuralism, post-structuralism
Main interests	History of ideas, epistemology, ethics, political philosophy
Notable ideas	"Archaeology", "genealogy", "episteme", "dispositif", "biopower", "governmentality", "disciplinary institution", panopticism
Influenced by Annales School, Friedrich Nietzsche, Louis Althusser, Immanuel Kant, Georges Canguilhem, Martin Heidegger, Georges Bataille, Maurice Blanchot, Soren Kierkegaard, Jean-Paul Sartre, Gaston Bachelard, Jean Hyppolite, Georges Dumézil, Georg Wilhelm Friedrich Hegel, Jorge Luis Borges, Antonin Artaud, Karl Marx, Antonio Gramsci, Friedrich Engels
Influenced Giorgio Agamben, Edward Said, Pierre Bourdieu, Ian Hacking, Judith Butler, Friedrich Kittler, Arnold Davidson, Gilles Deleuze, Donna Haraway, Hubert Dreyfus, Paul Rabinow, Jacques Rancière, Hans Sluga, Nikolas Rose, Partha Chatterjee, Antonio Negri, Michael Hardt, Felix Guattari.

Michel Foucault (French pronunciation: [miʃɛl fuko]), born Paul-Michel Foucault (15 October, 1926 – 25 June, 1984), was a French philosopher, sociologist and historian. He held a chair at the Collège de France with the title "History of Systems of Thought," and also taught at the University at Buffalo and the University of California, Berkeley.

Foucault is best known for his critical studies of social institutions, most notably psychiatry, medicine, the human sciences, and the prison system, as well as for his work on the history of human sexuality. His work on power, and the relationships among power, knowledge, and discourse has been widely discussed. In the 1960s Foucault was associated with Structuralism, a movement from which he distanced himself. Foucault also rejected the post-structuralist and postmodernist labels to which he was often later attributed, preferring to classify his thought as a critical history of modernity. Foucault is particularly influenced by the work of Nietzsche; his "genealogy of knowledge" is a direct allusion to Nietzsche's genealogy of morals. In a late interview he definitively stated: "I am a Nietzschean."^[1]

Biography

Early life

Foucault was born on 15 October 1926 in Poitiers as Paul-Michel Foucault to a notable provincial family. His father, Paul Foucault, was an eminent surgeon and hoped his son would join him in the profession.^[2] His early education was a mix of success and mediocrity until he attended the Jesuit Collège Saint-Stanislas, where he excelled.^[3][4] During this period, Poitiers was part of Vichy France and later came under German occupation. After World War II, Foucault was admitted to the prestigious École Normale Supérieure (rue d'Ulm), the traditional gateway to an academic career in the humanities in France.

The École Normale Supérieure

Foucault's personal life during the École Normale was difficult—he suffered from acute depression.^[5] As a result, he was taken to see a psychiatrist. During this time, Foucault became fascinated with psychology. He earned a licence (degree equivalent to BA) in psychology, a very new qualification in France at the time, in addition to a degree in philosophy, in 1952. He was involved in the clinical arm of psychology, which exposed him to thinkers such as Ludwig Binswanger.

Foucault was a member of the French Communist Party from 1950 to 1953. He was inducted into the party by his mentor Louis Althusser, but soon became disillusioned with both the politics and the philosophy of the party.^[6] Various people, such as historian Emmanuel Le Roy Ladurie, have reported that Foucault never actively participated in his cell, unlike many of his fellow party members.

Early career

Foucault failed at the agrégation in 1950 but took it again and succeeded the following year. After a brief period lecturing at the École Normale, he took up a position at the Université Lille Nord de France, where from 1953 to 1954 he taught psychology. In 1954 Foucault published his first book, Maladie mentale et personnalité, a work which he would later disavow. At this point, Foucault was not interested in a teaching career, and he undertook a lengthy exile from France. In 1954 he served France as a cultural delegate to the University of Uppsala in Sweden (a position arranged for him by Georges Dumézil, who was to become a friend and mentor). In 1958 Foucault left Uppsala and briefly held positions at Warsaw University and at the University of Hamburg.

Foucault returned to France in 1960 to complete his doctorate and take up a post in philosophy at the University of Clermont-Ferrand. There he met philosopher Daniel Defert, who would become his lover of twenty years.^[7] In 1961 he earned his doctorate by submitting two theses (as is customary in France): a "major" thesis entitled Folie et déraison: Histoire de la folie à l'âge classique (Madness and Insanity: History of Madness in the Classical Age) and a "secondary" thesis which involved a translation of, and commentary on Kant's Anthropology from a Pragmatic Point of View. Folie et déraison (Madness and Insanity — published in an abridged edition in English as Madness and Civilization and finally published unabridged as "History of Madness" by Routledge in 2006) was extremely well-received. Foucault continued a vigorous publishing schedule. In 1963 he published Naissance de la Clinique (Birth of the Clinic), Raymond Roussel, and a reissue of his 1954 volume (now entitled Maladie mentale et psychologie or, in English, "Mental Illness and Psychology") which he would again disavow.

After Defert was posted to Tunisia for his military service, Foucault moved to a position at the University of Tunis in 1965. He published Les Mots et les choses (The Order of Things) during the height of interest in structuralism in 1966, and Foucault was quickly grouped with scholars such as Jacques Lacan, Claude Lévi-Strauss, and Roland Barthes as the newest, latest wave of thinkers set to topple the existentialism popularized by Jean-Paul Sartre. Foucault made a number of skeptical comments about Marxism, which outraged a number of left wing critics, but later firmly rejected the "structuralist" label.^[8] He was still in Tunis during the May 1968 student riots, where he was profoundly affected by a local student revolt earlier in the same year. In the Autumn of 1968 he returned to France, where he published L'archéologie du savoir (The Archaeology of Knowledge) — a methodological response to his critics — in 1969.

Post-1968: as activist

In the aftermath of 1968, the French government created a new experimental university, Paris VIII, at Vincennes and appointed Foucault the first head of its philosophy department in December of that year.^[9] Foucault appointed mostly young leftist academics (such as Judith Miller) whose radicalism provoked the Ministry of Education, who objected to the fact that many of the course titles contained the phrase "Marxist-Leninist," and who decreed that students from Vincennes would not be eligible to become secondary school teachers.^[10] Foucault notoriously also joined students in occupying administration buildings and fighting with police.

Foucault's tenure at Vincennes was short-lived, as in 1970 he was elected to France's most prestigious academic body, the Collège de France, as Professor of the History of Systems of Thought. His political involvement increased, and his partner Defert joined the ultra-Maoist Gauche Proletarienne (GP). Foucault helped found the Prison Information Group (French: Groupe d'Information sur les Prisons or GIP) to provide a way for prisoners to voice their concerns. This coincided with Foucault's turn to the study of disciplinary institutions, with a book, Surveiller et Punir (Discipline and Punish), which "narrates" the micro-power structures that developed in Western societies since the eighteenth century, with a special focus on prisons and schools.

Later life

In the late 1970s, political activism in France tailed off with the disillusionment of many left wing intellectuals.^[11] A number of young Maoists abandoned their beliefs to become the so-called New Philosophers, often citing Foucault as their major influence, a status about which Foucault had mixed feelings.^[12] Foucault in this period embarked on a six-volume project The History of Sexuality, which he never completed. Its first volume was published in French as La Volonté de Savoir (1976), then in English as The History of Sexuality: An Introduction (1978). The second and third volumes did not appear for another eight years, and they surprised readers by their subject matter (classical Greek and Latin texts), approach and style, particularly Foucault's focus on the human subject, a concept that some mistakenly believed he had previously neglected.

Foucault began to spend more time in the United States, at the University at Buffalo (where he had lectured on his first ever visit to the United States in 1970) and especially at UC Berkeley. In 1975 he took LSD at Zabriskie Point in Death Valley National Park, later calling it the best experience of his life.^[13]

In 1979 Foucault made two tours of Iran, undertaking extensive interviews with political protagonists in support of the new interim government established soon after the Iranian Revolution. His many essays on Iran, published in the Italian newspaper Corriere della Sera, only appeared in French in 1994 and then in English in 2005. These essays caused some controversy, with some commentators arguing that Foucault was insufficiently critical of the new regime.^[14]

In the philosopher's later years, interpreters of Foucault's work attempted to engage with the problems presented by the fact that the late Foucault seemed in tension with the philosopher's earlier work. When this issue was raised in a 1982 interview, Foucault remarked "When people say, 'Well, you thought this a few years ago and now you say something else,' my answer is… [laughs] 'Well, do you think I have worked hard all those years to say the same thing and not to be changed?'"^[15] He refused to identify himself as a philosopher, historian, structuralist, or Marxist, maintaining that "The main interest in life and work is to become someone else that you were not in the beginning."^[15] In a similar vein, he preferred not to claim that he was presenting a coherent and timeless block of knowledge; he rather desired his books "to be a kind of tool-box which others can rummage through to find a tool which they can use however they wish in their own area… I don't write for an audience, I write for users, not readers."^[16]

Foucault died of an AIDS-related illness in Paris on 25 June, 1984. He was the first high-profile French personality who was reported to have AIDS. Little was known about the disease at the time^[17] and there has been some controversy since.^[18] In the front-page article of Le Monde announcing his death, there was no mention of AIDS, although it was implied that he died from a massive infection. Prior to his death, Foucault had destroyed most of his manuscripts, and in his will had prohibited the publication of what he might have overlooked.^[19]

In 2007 Foucault was listed as the most cited intellectual in the humanities by "The Times Higher Education Guide."^[20]

Works

Madness and Civilization

The English edition of Madness and Civilization is an abridged version of Folie et déraison: Histoire de la folie à l'âge classique, originally published in 1961. A full English translation titled The History of Madness has since been published by Routledge in 2006.^[21] "Folie et deraison" originated as Foucault's doctoral dissertation;^[22] this was Foucault's first major book, mostly written while he was the Director of the Maison de France in Sweden. It examines ideas, practices, institutions, art and literature relating to madness in Western history.^[23]

Foucault begins his history in the Middle Ages, noting the social and physical exclusion of lepers.^[23] He argues that with the gradual disappearance of leprosy, madness came to occupy this excluded position. The ship of fools in the 15th century is a literary version of one such exclusionary practice, namely that of sending mad people away in ships. In 17th century Europe, in a movement which Foucault famously describes as the Great Confinement, "unreasonable" members of the population were locked away and institutionalised.^[24] In the eighteenth century, madness came to be seen as the reverse of Reason, and, finally, in the nineteenth century as mental illness.

Foucault also argues that madness was silenced by Reason, losing its power to signify the limits of social order and to point to the truth. He examines the rise of scientific and "humanitarian" treatments of the insane, notably at the hands of Philippe Pinel and Samuel Tuke who he suggests started the conceptualization of madness as 'mental illness'. He claims that these new treatments were in fact no less controlling than previous method. Pinel's treatment of the mad amounted to an extended aversion therapy, including such treatments as freezing showers and use of a straitjacket. In Foucault's view, this treatment amounted to repeated brutality until the pattern of judgment and punishment was internalized by the patient.

The Birth of the Clinic

Foucault's second major book, The Birth of the Clinic: An Archaeology of Medical Perception (Naissance de la clinique: une archéologie du regard médical) was published in 1963 in France, and translated to English in 1973. Picking up from Madness and Civilization, The Birth of the Clinic traces the development of the medical profession, and specifically the institution of the clinique (translated as "clinic", but here largely referring to teaching hospitals). Its motif is the concept of the medical regard (translated by Alan Sheridan as "medical gaze"), traditionally limited to small, specialized institutions such as hospitals and prisons, but which Foucault examines as subjecting wider social spaces, governing the population en masse.^[25]

Death and The Labyrinth

Death and the Labyrinth: The World of Raymond Roussel was published in 1963, and translated into English in 1986. It is unique, being Foucault's only work on literature. For Foucault this was "by far the book I wrote most easily and with the greatest pleasure." Here, Foucault explores theory, criticism and psychology through the texts of Raymond Roussel, one of the fathers of experimental writing, whose work has been celebrated by the likes of Cocteau, Duchamp, Breton, Robbe-Grillet, Gide and Giacometti.

The Order of Things

Foucault's Les Mots et les choses. Une archéologie des sciences humaines was published in 1966. It was translated into English and published by Pantheon Books in 1970 under the title The Order of Things: An Archaeology of the Human Sciences. Foucault had preferred L'Ordre des Choses for the original French title, but changed the title as there was already another book of this title. The book opens with an extended discussion of Diego Velázquez's painting Las Meninas and its complex arrangement of sight-lines, hiddenness and appearance.^[26] Then it develops its central thesis: all periods of history have possessed specific underlying conditions of truth that constituted what was acceptable as, for example, scientific discourse. Foucault argues that these conditions of discourse have changed over time, in major and relatively sudden shifts, from one period's episteme to another.^[27] Foucault's Nietzschean critique of Enlightenment values in Les mots et les choses has been very influential to cultural history,^[28] It is here Foucault's infamous claims that "man is only a recent invention" and that the "end of man" is at hand.^[29] The book made Foucault a prominent intellectual figure in France.^[30]

The Archaeology of Knowledge

Published in 1969, this volume was Foucault's main excursion into methodology, written as an appendix of sorts to Les Mots et les choses.^[31] It makes references to Anglo-American analytical philosophy, particularly speech act theory.

Foucault directs his analysis toward the "statement" (énoncé), the basic unit of discourse. "Statement" has a very special meaning in the Archaeology: it denotes that which makes propositions, utterances, or speech acts meaningful. In contrast to classic structuralists, Foucault does not believe that the meaning of semantic elements is determined prior to their articulation.^[32] In this understanding, statements themselves are not propositions, utterances, or speech acts. Rather, statements constitute a network of rules establishing what is meaningful, and these rules are the preconditions for propositions, utterances, or speech acts to have meaning. However, statements are also 'events', because, like other rules, they appear at some time. Depending on whether or not it complies with these rules of meaning, a grammatically correct sentence may still lack meaning and, inversely, a grammatically incorrect sentence may still be meaningful. Statements depend on the conditions in which they emerge and exist within a field of discourse; the meaning of a statement is reliant on the succession of statements that precede and follow it.^[32] Foucault aims his analysis towards a huge organised dispersion of statements, called discursive formations. Foucault reiterates that the analysis he is outlining is only one possible procedure, and that he is not seeking to displace other ways of analysing discourse or render them as invalid.

According to Dreyfus and Rabinow, Foucault not only brackets out issues of truth (cf. Husserl), he also brackets out issues of meaning.^[33] Rather than looking for a deeper meaning underneath discourse or looking for the source of meaning in some transcendental subject, Foucault analyzes the discursive and practical conditions for the existence of truth and meaning. In order to show the principles of meaning and truth production in various discursive formations he details how truth claims emerge during various epochs on the basis of what was actually said and written during these periods of time. He particularly describes the Renaissance, the Age of Enlightenment, and the 20th century. He strives to avoid all interpretation and to depart from the goals of hermeneutics. This does not mean that Foucault denounces truth and meaning, but just that truth and meaning depend on the historical discursive and practical means of truth and meaning production. For instance, although they were radically different during Enlightenment as opposed to Modernity, there were indeed meaning, truth and correct treatment of madness during both epochs (Madness and Civilization). This posture allows Foucault to denounce a priori concepts of the nature of the human subject and focus on the role of discursive practices in constituting subjectivity.

Dispensing with finding a deeper meaning behind discourse appears to lead Foucault toward structuralism. However, whereas structuralists search for homogeneity in a discursive entity, Foucault focuses on differences.^[34] Instead of asking what constitutes the specificity of European thought he asks what constitutes the differences developed within it and over time. Therefore, as a historical method, he refuses to examine statements outside of their historical context: the discursive formation. The meaning of a statement depends on the general rules that characterise the discursive formation to which it belongs. A discursive formation continually generates new statements, and some of these usher in changes in the discursive formation that may or may not be adopted. Therefore, to describe a discursive formation, Foucault also focuses on expelled and forgotten discourses that never happen to change the discursive formation. Their difference to the dominant discourse also describe it. In this way one can describe specific systems that determine which types of statements emerge. In his Foucault (1986), Deleuze describes The Archaeology of Knowledge as "the most decisive step yet taken in the theory-practice of multiplicities."^[35]

Discipline and Punish

Discipline and Punish: The Birth of the Prison was translated into English in 1977, from the French Surveiller et punir: Naissance de la prison, published in 1975. The book opens with a graphic description of the brutal public execution in 1757 of Robert-François Damiens, who attempted to kill Louis XV. Against this it juxtaposes a colourless prison timetable from just over 80 years later. Foucault then inquires how such a change in French society's punishment of convicts could have developed in such a short time. These are snapshots of two contrasting types of Foucault's "Technologies of Punishment". The first type, "Monarchical Punishment", involves the repression of the populace through brutal public displays of executions and torture. The second, "Disciplinary Punishment," is what Foucault says is practiced in the modern era. Disciplinary punishment gives "professionals" (psychologists, programme facilitators, parole officers, etc.) power over the prisoner, most notably in that the prisoner's length of stay depends on the professionals' judgment.

Foucault also compares modern society with Jeremy Bentham's "Panopticon" design for prisons (which was unrealized in its original form, but nonetheless influential): in the Panopticon, a single guard can watch over many prisoners while the guard remains unseen. The dark dungeon of pre-modernity has been replaced with the bright modern prison, but Foucault cautions that "visibility is a trap". It is through this visibility, Foucault writes, that modern society exercises its controlling systems of power and knowledge (terms which Foucault believed to be so fundamentally connected that he often combined them in a single hyphenated concept, "power-knowledge"). Increasing visibility leads to power located on an increasingly individualized level, shown by the possibility for institutions to track individuals throughout their lives. Foucault suggests that a "carceral continuum" runs through modern society, from the maximum security prison, through secure accommodation, probation, social workers, police, and teachers, to our everyday working and domestic lives. All are connected by the (witting or unwitting) supervision (surveillance, application of norms of acceptable behaviour) of some humans by others.

The History of Sexuality

Three volumes of The History of Sexuality were published before Foucault's death in 1984. The first and most referenced volume, The Will to Knowledge (previously known as An Introduction in English — Histoire de la sexualité, 1: la volonté de savoir in French) was published in France in 1976, and translated in 1977, focusing primarily on the last two centuries, and the functioning of sexuality as an analytics of power related to the emergence of a science of sexuality (scientia sexualis) and the emergence of biopower in the West.^[36] In this volume he attacks the "repressive hypothesis," the widespread belief that we have, particularly since the nineteenth century, "repressed" our natural sexual drives.^[37] He proposes that what is thought of as "repression" of sexuality actually constituted sexuality as a core feature of human identities, and produced a proliferation of discourse on the subject.

The second two volumes, The Use of Pleasure (Histoire de la sexualite, II: l'usage des plaisirs) and The Care of the Self (Histoire de la sexualité, III: le souci de soi) dealt with the role of sex in Greek and Roman antiquity. Both were published in 1984, the year of Foucault's death, with the second volume being translated in 1985, and the third in 1986. In his lecture series from 1979 to 1980 Foucault extended his analysis of government to its 'wider sense of techniques and procedures designed to direct the behaviour of men', which involved a new consideration of the 'examination of conscience' and confession in early Christian literature. These themes of early Christian literature seemed to dominate Foucault's work, alongside his study of Greek and Roman literature, until the end of his life. However, Foucault's death left the work incomplete, and the planned fourth volume of his History of Sexuality on Christianity was never published. The fourth volume was to be entitled Confessions of the Flesh (Les aveux de la chair). The volume was almost complete before Foucault's death and a copy of it is privately held in the Foucault archive. It cannot be published under the restrictions of Foucault's estate.^[38]

Lectures

From 1970 until his death in 1984, from January to March of each year except 1977, Foucault gave a course of public lectures and seminars weekly at the Collège de France as the condition of his tenure as professor there. All these lectures were tape-recorded, and Foucault's transcripts also survive. In 1997 these lectures began to be published in French with six volumes having appeared so far. So far, six sets of lectures have appeared in English: Psychiatric Power 1973–1974, Abnormal 1974–1975, Society Must Be Defended 1975–1976, Security, Territory, Population 1977–1978, The Hermeneutics of the Subject 1981–1982 and The Birth of Biopolitics 1978-1979. Society Must Be Defended and Security, Territory, Population pursued an analysis of the broader relationship between security and biopolitics,^[39] explicitly politicizing the question of the birth of man raised in The Order of Things.^[40] In Security, Territory, Population, Foucault outlines his theory of governmentality, and demonstrates the distinction between sovereignty, discipline, and governmentality as distinct modalities of state power. He argues that governmental state power can be genealogically linked to the 17th century state philosophy of raison d'etat and, ultimately, to the medieval Christian 'pastoral' concept of power.^[41] Notes of some of Foucault's lectures from University of California, Berkeley in 1983 have also appeared as Fearless Speech.

Criticisms

Certain theorists have questioned the extent to which Foucault may be regarded as an ethical 'neo-anarchist', the self-appointed architect of a "new politics of truth", or, to the contrary, a nihilistic and disobligating 'neo-functionalist'. Jean-Paul Sartre, in a review of The Order of Things, described the non-Marxist Foucault as "the last rampart of the bourgeoisie."^[42]

Jürgen Habermas has described Foucault as a "crypto-normativist"; covertly reliant on the very Enlightenment principles he attempts to deconstruct. Central to this problem is the way in which Foucault seemingly attempts to remain both Kantian and Nietzschean in his approach:

Foucault discovers in Kant, as the first philosopher, an archer who aims his arrow at the heart of the most actual features of the present and so opens the discourse of modernity ... but Kant's philosophy of history, the speculation about a state of freedom, about world-citizenship and eternal peace, the interpretation of revolutionary enthusiasm as a sign of historical 'progress toward betterment' - must not each line provoke the scorn of Foucault, the theoretician of power? Has not history, under the stoic gaze of the archaeologist Foucault, frozen into an iceberg covered with the crystals of arbitrary formulations of discourse?

– Habermas Taking Aim at the Heart of the Present 1984, ^[43]

Richard Rorty has argued that Foucault's so-called 'archaeology of knowledge' is fundamentally negative, and thus fails to adequately establish any 'new' theory of knowledge per se. Rather, Foucault simply provides a few valuable maxims regarding the reading of history:

As far as I can see, all he has to offer are brilliant redescriptions of the past, supplemented by helpful hints on how to avoid being trapped by old historiographical assumptions. These hints consist largely of saying: do not look for progress or meaning in history; do not see the history of a given activity, of any segment of culture, as the development of rationality or of freedom; do not use any philosophical vocabulary to characterize the essence of such activity or the goal it serves; do not assume that the way this activity is presently conducted gives any clue to the goals it served in the past."

– Rorty Foucault and Epistemology, 1986, ^[44]

Bibliography

See also

• Panopticism
• Biopower
• Power/Knowledge
• Dispositif
• Governmentality
• Foucault-Habermas debate
• Ecogovernmentality
• Georg Simmel

References

Further reading

• Carrette, Jeremy R. (ed.). Religion and culture: Michel Foucault. (Routledge, 1999).
• Cusset, Francois. (Translated by Jeff Fort) French Theory: How Foucault, Derrida, Deleuze, & Co. Transformed the Intellectual Life of the United States. (Minneapolis: University of Minnesota Press, 2008)
• Derrida, Jacques. Cogito and the History of Madness. In Alan Bass (tr.), Writing and Difference, pp. 31–63. (Chicago University Press, 1978).
• Dillon, M. Foucault on Politics, Security and War, (Palgrave Macmillan, 2008).
• Dreyfus, Herbert L. and Paul Rabinow. Michel Foucault: Beyond Structuralism and Hermeneutics, 2nd edition. (University of Chicago Press, 1983).
• Eribon, Didier. Insult and the Making of the Gay Self (Duke University Press, 2004). The third part—about 150 pages of this book—is devoted to Foucault and a reinterpretation of his life and work.
• Eribon, Didier. Michel Foucault (Cambridge MA: Harvard University Press, 1991). Considered in France, according to Le Monde, as the best biography of Foucault.
• Foucault, Michel. Sexual Morality and the Law (originally published as La loi de la pudeur), is the Chapter 16 of Politics, Philosophy, Culture (see “Notes”), pp. 271–285.
• Deleuze, Gilles. Anti-Oedipus. (Minneapolis: University of Minnesota Press, 1983).
• Deleuze, Gilles. Foucault. (Minneapolis: University of Minnesota Press, 1988).
• Halperin, David M. Saint Foucault: Towards a Gay Hagiography (Oxford University Press, 1995).
• Hoy, D. (Ed.). Foucault. (Oxford, Blackwell, 1986).
• Hicks, Stephen R. C. Explaining Postmodernism: Skepticism and Socialism from Rousseau to Foucault (Scholargy Publishing, 2004).
• Isenberg, Bo. ”Habermas on Foucault. Critical remarks” (Acta Sociologica, Vol. 34 (1991), No. 4:299-308).
• Macey, David. The Lives of Michel Foucault (London: Hutchison, 1993)—This is the most detailed biography of Foucault.
• MacIntyre, Alasdair (1990). Three Rival Versions of Moral Enquiry: Encyclopaedia, Genealogy, and Tradition. Notre Dame, IN: University of Notre Dame Press.
• Merquior, J. G. Foucault, University of California Press, 1987 (A critical view of Foucault's work)
• Milchman, Alan (Ed.). "Foucault and Heidegger." Contradictions Vol. 16 (Minneapolis: University of Minnesota Press, 2003).
• Miller, James. The Passion of Michel Foucault (London: HarperCollins, 1993)—A number of scholars have expressed reservations in relation to some of the sensational claims made in this biography.
• O'Farrell, Clare. Michel Foucault. (London: Sage, 2005). Includes a chronology of Foucault's life and times and an extensive list of key terms in Foucault's work which includes references to where these terms can be found in his work.
• Smart, B. Foucault. (Chichester, Ellis Horwood, 1985).
• Veyne, Paul. Foucault. Sa pensée, sa personne. (Paris: Albin Michel, 2008).
• Wolin, Richard. Telos 67, Foucault's Aesthetic Decisionism. New York: Telos Press Ltd., Spring 1987. (Telos Press).

External links

Wikiquote has a collection of quotations related to: Michel Foucault

Wikibooks has a book on the topic of Student's Guide to Michel Foucault

Wikimedia Commons has media related to: Michel Foucault

General sites (updated regularly)

• Foucault.info — repository of texts, news.
• Michel Foucault Archives by IMEC
• michel-foucault.com
• Dossiers — Thematic micro-sites
• Chomsky debate
• Foucault resources at theory.org.uk — includes Walking Tour of Foucault's Paris
• [1]-Un Nuit Dystopia/Hommage Michel Foucault

Biographies

• "Michel Foucault" article in the Stanford Encyclopedia of Philosophy
• Retrospective article—written by Michel Foucault

Bibliographies

• French and English bibliographies
• Lynch's bibliography

Journals

• Foucault Studies—an electronic, refereed, international journal