This book uncovers and explores the constant tension between the historical and the transcendental that lies at the heart of Michel Foucault's work. In the process, it also assesses the philosophical foundations of his thought by examining his theoretical borrowings from Kant, Nietzsche, and Heidegger, who each provided him with tools to critically rethink the status of the transcendental. Given Foucault's constant focus on the (Kantian) question of the possibility for knowledge, the author argues that his philosophical itinerary can be understood as a series of attempts to historicize the transcendental. In so doing, he seeks to uncover a specific level that would identify these conditions without falling either into an excess of idealism (a de-historicized, subject-centered perspective exemplified for Foucault by Husserlian phenomenology) or of materialism (which would amount to interpreting these conditions as ideological and thus as the effect of economic determination by the infrastructure). The author concludes that, although this problem does unify Foucault's work and gives it its specifically philosophical dimension, none of the concepts successively provided (such as the épistémè, the historical a priori, the regimes of truth, the games of truth, and problematizations) manages to name these conditions without falling into the pitfalls that Foucault originally denounced as characteristic of the "anthropological sleep"--various forms of confusion between the historical and the transcendental. Although Foucault's work provides us with a highly illuminating analysis of the major problems of post-Kantian philosophies, ultimately it remains aporetic in that it also fails to overcome them.

This book uncovers and explores the constant tension between the historical and the transcendental that lies at the heart of Michel Foucault's work. In the process, it also assesses the philosophical foundations of his thought by examining his theoretical borrowings from Kant, Nietzsche, and Heidegger, who each provided him with tools to critically rethink the status of the transcendental. Given Foucault's constant focus on the (Kantian) question of the possibility for knowledge, the author argues that his philosophical itinerary can be understood as a series of attempts to historicize the transcendental. In so doing, he seeks to uncover a specific level that would identify these conditions without falling either into an excess of idealism (a de-historicized, subject-centered perspective exemplified for Foucault by Husserlian phenomenology) or of materialism (which would amount to interpreting these conditions as ideological and thus as the effect of economic determination by the infrastructure). The author concludes that, although this problem does unify Foucault's work and gives it its specifically philosophical dimension, none of the concepts successively provided (such as the épistémè, the historical a priori, the regimes of truth, the games of truth, and problematizations) manages to name these conditions without falling into the pitfalls that Foucault originally denounced as characteristic of the "anthropological sleep"--various forms of confusion between the historical and the transcendental. Although Foucault's work provides us with a highly illuminating analysis of the major problems of post-Kantian philosophies, ultimately it remains aporetic in that it also fails to overcome them.

Foucault and the Government of Disability is the first book-length investigation of the relevance and importance of the ideas of Michel Foucault to the field of disability studies-and vice versa. Over the last thirty years, politicized conceptions of disability have precipitated significant social change, including the landmark Americans with Disabilities Act in 1990, the redesign of urban landscapes, the appearance of closed-captioning on televisions, and the growing recognition that disabled people constitute a marginalized and disenfranchised constituency. The provocative essays in this volume respond to Foucault's call to question what is regarded as natural, inevitable, ethical, and liberating, while they challenge established understandings of Foucault's analyses and offer fresh approaches to his work. The book's roster of distinguished international contributors represents a broad range of disciplines and perspectives, making this a timely and necessary addition to the burgeoning field of disability studies.

This work provides an introduction to the work of Michel Foucault. It offers an assessment of all of Foucault's work, including his final writings on governmentality and the self. McNay argues that the later work initiates an important shift in his intellectual concerns which alters any retrospective reading of his writings as a whole. Throughout, McNay is concerned to assess the normative and political implications of Foucault's social criticism. She goes beyond the level of many commentators to look at the values from which Foucault's work springs and reveals the implicit assumptions underlying his social critique. The author also provides an account and assessment of recent literature on Foucault, including that of Habermas and Taylor. She discusses Foucault's position in the modernity/postmodernity debate, his own ambivalence to Enlightenment thought and his place in recent developments in feminist and cultural theory.

Viewing Foucault in the light of work by Continental and American philosophers, most notably Nietzsche, Habermas, Deleuze, Richard Rorty, Bernard Williams, and Ian Hacking, Genealogy as Critique shows that philosophical genealogy involves not only the critique of modernity but also its transformation. Colin Koopman engages genealogy as a philosophical tradition and a method for understanding the complex histories of our present social and cultural conditions. He explains how our understanding of Foucault can benefit from productive dialogue with philosophical allies to push Foucaultian genealogy a step further and elaborate a means of addressing our most intractable contemporary problems.

This book focuses on Michel Foucault's late work on rights in order to address broader questions about the politics of rights in the contemporary era. As several commentators have observed, something quite remarkable happens in this late work. In his early career, Foucault had been a great critic of the liberal discourse of rights. Suddenly, from about 1976 onward, he makes increasing appeals to rights in his philosophical writings, political statements, interviews, and journalism. He not only defends their importance; he argues for rights new and as-yet-unrecognized. Does Foucault simply revise his former positions and endorse a liberal politics of rights? Ben Golder proposes an answer to this puzzle, which is that Foucault approaches rights in a spirit of creative and critical appropriation. He uses rights strategically for a range of political purposes that cannot be reduced to a simple endorsement of political liberalism. Golder develops this interpretation of Foucault's work while analyzing its shortcomings and relating it to the approaches taken by a series of current thinkers also engaged in considering the place of rights in contemporary politics, including Wendy Brown, Judith Butler, and Jacques Rancière.

"Speaking the Truth about Oneself is composed of lectures that acclaimed French philosopher Michel Foucault delivered in 1982 at the University of Toronto. As is characteristic of his later work, he is concerned here with the care and cultivation of the self, which becomes the central theme of the second and third volumes of his famous History of Sexuality, published in French in 1984, the month of his death, and which are explored here in a striking and typically illuminating fashion. Throughout his career, Foucault had always been interested in the question of how constellations of knowledge and power produce and constitute subjects. But in the last phase of his life, he became especially interested not only in how subjects are constituted by outside forces but in how they constitute themselves. In this lecture series and accompanying seminar, we find Foucault focused on antiquity, starting with classical Greece, the early Roman dynasties, and concluding with fourth- and fifth-century Christian monasticism. Foucault's claim is that, in these periods, we see the development of a new kind of act-"speaking the truth" (about oneself)-as the locus of a new form of subjectivity, which he deemed important not just for historical reasons but also as something modernity could harness anew or adapt to its own purposes"--