Foucault S Orient

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.

More than three decades after its first publication, Edward Said's groundbreaking critique of the West's historical, cultural, and political perceptions of the East has become a modern classic. In this wide-ranging, intellectually vigorous study, Said traces the origins of "orientalism" to the centuries-long period during which Europe dominated the Middle and Near East and, from its position of power, defined "the orient" simply as "other than" the occident. This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.

Postcolonialism offers challenging and provocative ways of thinking about colonial and neocolonial power, about self and other, and about the discourses that perpetuate postcolonial inequality and violence. Much of the seminal work in postcolonialism has been shaped by currents in philosophy, notably Marxism and ethics. "Understanding Postcolonialism" examines the philosophy of postcolonialism in order to reveal the often conflicting systems of thought which underpin it. In so doing, the book presents a reappraisal of the major postcolonial thinkers of the twentieth century.Ranging beyond the narrow selection of theorists to which the field is often restricted, the book explores the work of Fanon and Sartre, Gandhi, Nandy, and the Subaltern Studies Group, Foucault and Said, Derrida and Bhabha, Khatibi and Glissant, and Spivak, Mbembe and Mudimbe. A clear and accessible introduction to the subject, "Understanding Postcolonialism" reveals how, almost half a century after decolonisation, the complex relation between politics and ethics continues to shape postcolonial thought.

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.

Gautam has here laid out the first serious reading of Michel Foucault in relation to key Sanskrit texts, and--what may be a surprise to many--he has written the first book-length work in English on the nature and origin of the Kamasutra. Gautam also takes up the Natyasastra (the Kamasutra's twin), locating in the first the themes of sexual-erotic pleasure, and locating in the second the classical Indian view of theater, music, dance, and aesthetic pleasure. The book shows how closely intertwined the history of erotics in ancient Indian culture is with the history of theater-aesthetics. Foucault provides a framework for opening up the intellectual horizon of Indian thought; it is his distinction between ars erotics (erotic arts) and scientia sexualis (science of sexuality) that fuels Gautam's exploration of the courtesan as symbol of both erotic and aesthetic pleasure, particularly in her role as a wife to her patron, which entails the morphing of erotics into a form of theater. The scope broadens ambitiously, to an inquiry on the nature of knowledge formation, erotics, theater, and gender relations in premodern Indian society and culture--as they converged on the historical figures of the courtesan and her male counterpart, the dandy. Gautam's twining of aims and subjects--Foucault's western philosophy of pleasure and India's classic text on eros (anchored in art and aesthetics)--transforms both the modern and the ancient texts with new understandings, and as new forms of investigating erotics and subjectivity itself.

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.

Education and punishment are two crucial sites of the "disciplinary society," approached by Durkheim and Foucault from different perspectives, but also in a shared concern with what kind of society might constitute an "emancipatory" alternative. This collection of essays explores the issues that are involved and that are illuminated through a comparison and contrast of two social theorists who at first sight might seem an "unlikely couple" - Durkheim and Foucault.

Michel Foucault's seminal The History of Sexuality (1976–1984) has since its publication provided a context for the emergence of critical historical studies of sexuality. This collection reassesses the state of the historiography on sexuality-a field in which the German case has been traditionally central. In many diverse ways, the Foucauldian intervention has governed the formation of questions in the field as well as the assumptions about how some of these questions should be answered. It can be argued, however, that some of these revolutionary insights have ossified into dogmas or truisms within the field. Yet, as these contributions meticulously reveal, those very truisms, when revisited with a fresh eye, can lead to new, unexpected insights into the history of sexuality, necessitating a return to and reinterpretation of Foucault's richly complex work. This volume will be necessary reading for students of historical sexuality as well as for those readers in German history and German studies generally who have an interest in the history of sexuality.