Michel Foucault: Materialism and Education

Greenwood Publishing Group, 1999 - 201 páginas
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Although Foucault departs from Marxism, his own approach constitutes a form of consistent materialism which has theoretical implications for the analysis of social and educational discursive systems. In seeking to demonstrate a correct reading of Foucault, linguistic readings of his work, such as those of Christopher Norris (1993), which represent him as part of the linguistic turn in French philosophy, where language (or representation) henceforth defines the limits of thought, will be dispelled in the process of being corrected. Rather, Foucault will be represented, as Habermas (1987) has suggested, not merely as a historicist but at the same time as a nominalist, materialist, and empiricist.

Because the distinctiveness of Foucault's approach can best be seen in contrast to other major philosophical systems and thinkers, considerable attention is given to examining Foucault's relationship to Marxism, as well as his relations to Kant, Gramsci, Habermas, and the Greeks. In relation to education, there is in Foucault's approach a double emphasis which constitutes an ordering principle for this work. On the one hand, attention is directed to discursive practices which perform an educative role in the constitution of subjects and of human forms of existence. On the other hand, forms of education are constituted and utilized for the purposes of collective ethical self-creation, a theme Foucault emphasized in his later works. The book assesses some of the more interesting recent utilizations of Foucault in educational research.

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michel foucault

Páginas seleccionadas


The Modified Realism of Michel Foucault
Foucaults Methods
Power and the Self
Considering Foucault as Historical Materialist
Foucaults Different Faces
Foucault and Marxism
Foucault and the Tasks of Education
Foucault and Critical Theory
Educating the Self
Foucaults Influence in Educational Research
Postscript Autonomy History Materialism
Derechos de autor

Foucault and Gramsci Is There a Basis for Convergence?

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Página 50 - According to the materialist conception of history, the ultimately determining element in history is the production and reproduction of real life.
Página 20 - We must cease once and for all to describe the effects of power in negative terms: it "excludes," it "represses," it "censors," it "abstracts," it "masks," it "conceals." In fact, power produces; it produces reality; it produces domains of objects and rituals of truth.
Página 50 - No social order ever disappears before all the productive forces for which there is room in it have been developed; and new higher relations of production never appear before the material conditions of their existence have matured in the womb of the old society itself.
Página 49 - ... conflict with the existing relations of production, or — what is but a legal expression for the same thing with the property relations within which they have been at work before.
Página 49 - The sum total of these relations of production constitutes the economic structure of society, the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness.
Página 49 - In the social production of their life, men enter into definite relations that are indispensable and independent of their will, relations of production which correspond to a definite stage of development of their material productive forces.
Página 49 - At a certain stage of their development the material forces of production in society come into conflict with the existing relations of production, or — what is but a legal expression for the same thing - with the property relations within which they had been at work before. From forms of development of the forces of production these relations turn into their fetters.
Página 45 - ... there is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations.
Página 97 - Critical self-consciousness means, historically and politically, the creation of an elite of intellectuals. A human mass does not "distinguish" itself, does not become independent in its own right without, in the widest sense, organising itself; and there is no organisation without intellectuals, that is without organisers and leaders, in other words, without the theoretical aspect of the theory-practice nexus being distinguished concretely by the existence of a group of people "specialised" in conceptual...
Página 50 - In considering such transformations the distinction should always be made between the material transformation of the economic conditions of production which can be determined with the precision of natural science, and the legal, political, religious, aesthetic or philosophic — in short ideological forms in which men become conscious of this conflict and fight it out.

Acerca del autor (1999)

MARK OLSSEN is Senior Lecturer, Department of Education, University of Otago, New Zealand.

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