I am new to Foucault's genealogy. I admit that at times I struggled to follow what was being said, but as your lecture continued, it came together for me. Thank you.
Is genealogy "just" a form of history writing that is (1) aware of the writer's positionality and the contingency of their thoughts/practices, (2) rejects linear narratives and instead focuses on struggles, failures, etc., (3) focus on ever-changing power relations instead of empty, homogenous time, and (4) has a political motivation to make the past useful for the present? If so, does the method of genealogy actually challenge the notion of history? Or does it merely contribute to a more (1) "reflective", (2) "accurate", (3) "critical", (4) "activist" history? While these 4 ideas might be in conflict with the current rules of the discipline, is it unimaginable that the boundaries of academic history writing will be extended, thereby still making history in an ever-expanding totality?
Expansion is a possibility, depending on the uses of genealogy. But other possibilities are open with genealogy. Genealogy is not the same as academic history dominantly understood. There is no guarantee of its difference, if that is what you are asking.
Hi Rodrigo! Thanks for this amazing explanation about what genealogy is and isn't. The literature seems far clearer for me after listening to you. Big hug :)
Idk I wish your video was more clear for me to understand. It kind of felt like I was listening to Foucault’s writing itself. It would better if you used less big words so we can just grasp the concept.
"There is no compliance." This is what Heidegger starts out with--a critique of the idea of "truth" as a "correspondence" between the word and the thing, the subject and the object, the platonic image and the "reality." Put otherwise: "man and world," or "self and other." But what does this Heideggerian "destruction" of "ordinary experience" or "everyday consciousness" do to "oriental" ways of thinking, wisdom or the "Tao"? What does this deconstruction do to Eastern notions of NATURE as flux, a la Heraclitus? Heidegger after "Being and Time" comes closer and closer to oriental mysticism. This, in effect, is where Foucault seems to land, as "archeology" (arche plus logos) (meaning in beginnings), begins to sound like T.S. Eliot's mystical lines about going back to the beginnings and "seeing it for the first time." Thus, when Confucianism speaks of nature as "patterns," it is not an "essence" a la Western medieval "metaphysics." It is more like what Einstein "found" in "the natural world." It is neither "particle" nor "wave," but something "beyond communication." It is the bliss of HARMONY. The "end" of all of our investigations. It puts us in a better position to ACT.
Are there any texts that operationalize Foucault's vision of genealogy? Or, at least, where can one find his best non-theoretical, practical approach to this method?
4:20min Yes, but if that is so, then the potency to be able to explain that which lead to the modification of a previous set of historical relations must hold, or, be the case. Unless there is a different motivation behind studying history that does not include truthfully grasping the, empirically discernible, moment of change when the latter concretized. Thais to say the outcome being true, or, false ceases to be a concern, because it leads to a modality of examination, that, once delivered from said categories opens up another, whatever it may be, whose status is also beyond truth, and false. The latter implies the cognition is enhanced is said categories were to be removed.
What key text(s) should I read from Foucault that will inform me about his conceptualization of genealogy? You begin this video by citing a piece called "Return to History". I can't seem to locate this piece.
You can find "Return to History" in the book edited by James Faubion entitled Aesthetics, Method, and Epistemology, which is also one of the best to find iother important texts on genealogy like Nietzsche, Genealogy, History, and others. Interviews are also very helpful.
Feelings about the past ossified into mechanical forms that may be made sacred by worshippers who have feelings enough to do that and sustain those ossified feelings.
..another machine. I think Professor Foucault was agnostic (if not outright antagonistic) on the point of _justice_. Recall Nietzsche's approach to the possibility of justice being that of terms 'between equals'. Foucault read Nietzsche well. Genealogy as some sort of corrective activity? We that come after wish..
Genealogy cannot be corrective. It has though, to be an opening to difference. Not to a universal justice, but yes an activity of justice without universals.
I am new to Foucault's genealogy. I admit that at times I struggled to follow what was being said, but as your lecture continued, it came together for me. Thank you.
Thanks i do more of an essay style than a lecture style here.
Yes, amazing really!
Is genealogy "just" a form of history writing that is (1) aware of the writer's positionality and the contingency of their thoughts/practices, (2) rejects linear narratives and instead focuses on struggles, failures, etc., (3) focus on ever-changing power relations instead of empty, homogenous time, and (4) has a political motivation to make the past useful for the present? If so, does the method of genealogy actually challenge the notion of history? Or does it merely contribute to a more (1) "reflective", (2) "accurate", (3) "critical", (4) "activist" history? While these 4 ideas might be in conflict with the current rules of the discipline, is it unimaginable that the boundaries of academic history writing will be extended, thereby still making history in an ever-expanding totality?
Expansion is a possibility, depending on the uses of genealogy. But other possibilities are open with genealogy. Genealogy is not the same as academic history dominantly understood. There is no guarantee of its difference, if that is what you are asking.
Hi Rodrigo! Thanks for this amazing explanation about what genealogy is and isn't. The literature seems far clearer for me after listening to you. Big hug :)
Muchísimas gracias
Idk I wish your video was more clear for me to understand. It kind of felt like I was listening to Foucault’s writing itself. It would better if you used less big words so we can just grasp the concept.
"There is no compliance." This is what Heidegger starts out with--a critique of the idea of "truth" as a "correspondence" between the word and the thing, the subject and the object, the platonic image and the "reality." Put otherwise: "man and world," or "self and other." But what does this Heideggerian "destruction" of "ordinary experience" or "everyday consciousness" do to "oriental" ways of thinking, wisdom or the "Tao"? What does this deconstruction do to Eastern notions of NATURE as flux, a la Heraclitus? Heidegger after "Being and Time" comes closer and closer to oriental mysticism. This, in effect, is where Foucault seems to land, as "archeology" (arche plus logos) (meaning in beginnings), begins to sound like T.S. Eliot's mystical lines about going back to the beginnings and "seeing it for the first time." Thus, when Confucianism speaks of nature as "patterns," it is not an "essence" a la Western medieval "metaphysics." It is more like what Einstein "found" in "the natural world." It is neither "particle" nor "wave," but something "beyond communication." It is the bliss of HARMONY. The "end" of all of our investigations. It puts us in a better position to ACT.
Are there any texts that operationalize Foucault's vision of genealogy? Or, at least, where can one find his best non-theoretical, practical approach to this method?
Edward Said’s Orientalism
@@rickysakamoto-pugh7624 One of the worst possible examples
seriously agree@@punkpoetry
History of sexuality volume 1 - Foucault critiques the "repression hypothesis".
Thank for lecture .it is better to give some important points on board through power point.
Thanks! This was a series, not a lecture. In my lectures I write on the video screen. Check out my Lesson on The History of Sexuality.
Comment! Ask!
Trying to write a genealogy about mining in pan Africanism rn and this helps but I'm also fucking lost lol
4:20min Yes, but if that is so, then the potency to be able to explain that which lead to the modification of a previous set of historical relations must hold, or, be the case. Unless there is a different motivation behind studying history that does not include truthfully grasping the, empirically discernible, moment of change when the latter concretized. Thais to say the outcome being true, or, false ceases to be a concern, because it leads to a modality of examination, that, once delivered from said categories opens up another, whatever it may be, whose status is also beyond truth, and false. The latter implies the cognition is enhanced is said categories were to be removed.
What key text(s) should I read from Foucault that will inform me about his conceptualization of genealogy? You begin this video by citing a piece called "Return to History". I can't seem to locate this piece.
You can find "Return to History" in the book edited by James Faubion entitled Aesthetics, Method, and Epistemology, which is also one of the best to find iother important texts on genealogy like Nietzsche, Genealogy, History, and others. Interviews are also very helpful.
@@criticanietzschefoucault do you know in what volume of Dits et ecrits it can be found? Thanks
Feelings about the past ossified into mechanical forms that may be made sacred by worshippers who have feelings enough to do that and sustain those ossified feelings.
..another machine. I think Professor Foucault was agnostic (if not outright antagonistic) on the point of _justice_. Recall Nietzsche's approach to the possibility of justice being that of terms 'between equals'. Foucault read Nietzsche well. Genealogy as some sort of corrective activity? We that come after wish..
Genealogy cannot be corrective. It has though, to be an opening to difference. Not to a universal justice, but yes an activity of justice without universals.