Foucault's Heidegger: Philosophy and Transformative Experience (Continuum Studies in Continental Philosophy)
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Foucault's philosophical relationship to Heidegger is the subject of continuing academic debate. To date, no comprehensive interpretation of this relationship has emerged. This book provides a groundbreaking new approach to Foucault and Heidegger's relationship, based in an original approach to the problem itself. Rather than explore points of similarity between these thinkers, the book identifies a Heideggerian style, or practice, of thinking in Foucault's work, which first emerges in his early studies of madness and literature. Through a series of penetrating studies, Foucault's Heidegger shows how this philosophical practice informs the content and objectives of Foucault's critical writings to the end of his career. This argument clarifies the central role of transformative experience in Foucault's work. In addition to establishing the nature of Foucault's engagement with Heidegger, it provides a new perspective on the role of 'fiction' in Foucault's critique, and revitalizes our conception of Foucault's status as a philosopher.
Foucault's Heidegger will be a landmark in Foucault studies, the first comprehensive account of Foucault's relationship to Heidegger in print. As such, it will be a key reference for future debates on this matter and discussions of Foucault's work generally.
provocative definitions of the role of archaeology and genealogy in relation to the history of truth. Foucault describes archaeology as an attempt to understand demonstrative truth on the basis of a history of truth-events. He claims: Showing that scientific demonstration is basically only a ritual, that the supposedly universal subject of knowledge is really only an individual historically qualified according to certain modalities, and that the discovery of truth is really a certain modality of
means of which [their] establishment in the stability of certainty is to be completed' (NIV, 234). The subjective and objective poles of modern technological existence coincide in the 'total mobilization' of beings as resource, the systematic securing of stockpiles for the sake of power. The net result is that nature comes to appear as a vast field of stock or 'standing reserve' (Bestand), on hand for human disposal (QCT, 16-17). Human life is no exception. Heidegger argues that in the
subjectivity. But we are able to gain a preliminary perspective on the matter by reflecting on how ethical practice forms a third axis of exteriority relative to problematic experience, and thus a third axis for eventalizing experience through archae-genealogical critique. Prior to the ethical turn, Foucault's critical work was basically theoretically underdetermined. While the concepts of power and knowledge were sufficient for the purposes of writing experience books, they provided Foucault
Pure Reason, trans. N. K. Smith, New York: St Martin's Press, 1965, p. 504. Heidegger claims in the introduction to Being and Time: 'Every disclosure of Being as the transcendens is transcendental knowledge. Phenomenological truth (the disclosedness of Being) is veritas transcendentalis' (BT, 62). He clarifies this point in relation to 'world' in 'On the Essence of Ground': 'World co-constitutes the unitary structure of transcendence; as belonging to this structure, the concept of world may be
R.J. Hollingdale. New York: Vintage Books, 1968, Section 515. Nietzsche, The Will to Power, Section 56 7. See M, 165-72. See Jana Sawicki, 'Heidegger and Foucault: Escaping Technological Nihilism'. in Milchman and Rosenberg (eds), Foucault and Heidegger: Critical Encounters, pp. 56-7. 'At the heart of Heidegger's thought is the notion of being, and the same could be said of power in the works of Foucault'. Dreyfus, 'Being and Power Revisited', p.45. Sawicki, 'Heidegger and Foucault: Escaping