Language Madness And Desire

As a transformative thinker of the twentieth century, whose work spanned all branches of the humanities, Michel Foucault had a complex and profound relationship with literature. And yet this critical aspect of his thought, because it was largely expressed in speeches and interviews, remains virtually unknown to even his most loyal readers. This book brings together previously unpublished transcripts of oral presentations in which Foucault speaks at length about literature and its links to some of his principal themes: madness, language and criticism, and truth and desire. The associations between madness and language—and madness and silence—preoccupy Foucault in two 1963 radio broadcasts, presented here, in which he ranges among literary examples from Cervantes and Shakespeare to Diderot, before taking up questions about Artaud’s literary correspondence, lettres de cachet, and the materiality of language. In his lectures on the relations among language, the literary work, and literature, he discusses Joyce, Proust, Chateaubriand, Racine, and Corneille, as well as the linguist Roman Jakobson. What we know as literature, Foucault contends, begins with the Marquis de Sade, to whose writing—particularly La Nouvelle Justine and Juliette—he devotes a full two-part lecture series focusing on notions of literary self-consciousness. Following his meditations on history in the recently published Speech Begins after Death, this current volume makes clear the importance of literature to Foucault’s thought and intellectual development.

"This remarkable volume brings together texts that reveal a unique perspective on Foucault's work on the interrelated topics of madness, language, and literature in the second half of the 1960s. Not only do these texts develop analyses and concepts that cannot be found anywhere else in Foucault's oeuvre, but they also show that Foucault's relation to structuralism in those years was far more complex and rich than he himself was ready to acknowledge. They show, more precisely, that between The Order of Things and The Archaeology of Knowledge, and specifically in relation to madness, literature, and literary criticism, Foucault turned to structuralism not only to challenge the central role attributed to the human subject, but also to analyze language and human experience as in a way detached from the historical conditions of their emergence and production. Madness, Language, Literature is organized around three main issues: the status and place of the madman in our societies; the relationship between madness, language, and literature in Baroque theater, the theater of cruelty by Antonin Artaud, and the work of Raymond Roussel; and the evolution of literary criticism in the 1960s. A study of the "absence of a work" in Balzac and of the relationship between desire and knowledge in Flaubert completes this ensemble, presenting a side of Foucault somewhat different from the one we know from the texts he published during this time"--

Merleau-Ponty has long been known as one of the most important philosophers of aesthetics, yet most discussions of his aesthetics focus on visual art. This book corrects that balance by turning to Merleau-Ponty's extensive engagement with literature. From Proust, Merleau-Ponty developed his conception of “sensible ideas,” from Claudel, his conjoining of birth and knowledge as “co-naissance,” from Valéry came “implex” or the “animal of words” and the “chiasma of two destinies.” Literature also provokes the questions of expression, metaphor, and truth and the meaning of a Merleau-Pontian poetics. The poetic of Merleau-Ponty is, the book argues, a poetic of the flesh, a poetic of mystery, and a poetic of the visible in its relation to the invisible. Ultimately, theoretical figures or “figuratives” that appear at the threshold between philosophy and literature enable the possibility of a new ontology. What is at stake is the very meaning of philosophy itself and its mode of expression.

This study proposes a revised interpretation of Foucault’s views on literature. It has been argued that the philosopher’s interest in literature was limited to the 1960s and of a mostly depoliticized nature. However, Foucault’s previously unpublished later works suggest a different reality, showing a sustained interest in literature and its politics. In the light of this new material, the book repositions Foucault's ideas within recent debates on the politics of literature.

Michel Foucault examines the archeology of madness in the West from 1500 to 1800 - from the late Middle Ages, when insanity was still considered part of everyday life and fools and lunatics walked the streets freely, to the time when such people began to be considered a threat, asylums were first built, and walls were erected between the "insane" and the rest of humanity.

Narrative Mourning explores death and its relics as they appear within the confines of the eighteenth-century British novel. It argues that the cultural disappearance of the dead/dying body and the introduction of consciousness as humanity’s newfound soul found expression in fictional representations of the relic (object) or relict (person). In the six novels examined in this monograph—Samuel Richardson's Clarissa and Sir Charles Grandison; Sarah Fielding's David Simple and Volume the Last; Henry Mackenzie's The Man of Feeling; and Ann Radcliffe's The Mysteries of Udolpho—the appearance of the relic/relict signals narrative mourning and expresses (often obliquely) changing cultural attitudes toward the dead. Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.

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.

This book proposes that Christian worship is a key source for any theology seeking to understand the covenant between God and human beings in the Christian tradition. Through a detailed examination of phenomenological, biblical and theological sources, the author seeks to write a theology in which the selfhood of both God and human beings is seen as essentially 'vowed' or 'covenantal.' This claim is then explored through a detailed examination of Eucharistic worship, which is understood as a 'non-identical performance' of the covenant established between God and human beings in baptism. Here, then, is a theology that understands Christian worship not simply as 'form' or 'event' but, more radically, as a mutual act of promising and commitment between God and human beings.