Haase_UZ_x007E_DTh (2).pdf - South African Theological Seminary

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74 Daniel Defert was sent to Tunisia for his military service, and Foucault followed, taking a position at the University of Tunis in 1965. In 1966, Foucault published Les Mots et les choses (The Order of Things), during the height of his interest in structuralism, which intellectually grouped him with scholars like Jacques Lacan, Claude Lévi-Strauss, and Roland Barthes, who purposed to discredit the existentialism made popular by Jean-Paul Sartre. By now, Foucault was anti-communist, but never fully distanced himself from elements of Marxist thinking. Foucault was still in Tunis during the student rebellions, which deeply affected him. In the fall of 1968, he returned to France, taking a job at the new French experimental university at Vincennes, which opened that year (1968). Here, Foucault became the first head of the department of philosophy, beginning in December 1968. In 1969, he published L'archéologie du savoir (The Archeology of Knowledge), a response to his critics. During his brief time at Vincennes, he joined students rebelling against police. In 1970, he was given a prestigious position at Collège de France as Professor of the History of Systems of Thought, and during this period of his life, his political activism decreased. Daniel Defert joined the ultra-Maoist Gauche Proletarienne (GP), with whom Foucault loosely associated. Foucault helped found the Groupe d'Information sur les Prisons, or Prison Information Groups, which was a way for prisoners to voice their concerns. His work became markedly political thereafter (cf., Surveiller et Punir -- Discipline and Punish). During the 1970’s, many former Maoists changed their stance and began citing Foucault as a major influence in their thinking. Foucault left France to spend time in the United States at SUNY - Buffalo, where he had earlier lectured, and at U-California (Berkley). In 1975, he took LSD at Zabriskie Point in Death Valley National Park, later calling it the best experience of his life. He enthusiastically participated in the gay community of San Francisco (California), and was particularly fond of S&M (sadomasochism). Here, he contracted HIV, eventually dying of an AIDS-related illness back home in Paris, France (1984). People like Charles Taylor, Jürgen Habermas, Jacques Derrida, Nancy Fraser and Slavoj Zizek all criticized Foucault. While each focused on different specifics, all University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
generally agreed that his views were dangerously nihilistic, and not to be taken seriously. Historians frequently criticize Foucault for misrepresenting things, getting his facts wrong, or making them up entirely. Foucault attempted to defend himself against the critics of his historiographic methods, but never really succeeded. Perhaps his most notable critic was Jacques Derrida, whose extensive critique of Foucault’s reading of Rene Descartes’ Meditations on First Philosophy, ended their friendship and marked the beginning of a fifteen year long feud between the two. Key terms used by Foucault were: biopower and biopolitics, episteme (épistémè), genealogy, governmentality, parrhesia and power. Parrhesia, for instance, can mean ‘free speech,’ or ‘to speak everything.’ Foucault re-fashioned parrhesia, which he borrowed from the Greek, as a conceptual discourse in which one speaks openly and truthfully about their opinions and ideas without employing rhetoric, manipulation, or generalization. Foucault described the Ancient Greek concept of parrhesia as such: More precisely, parrhesia is a verbal activity in which a speaker expresses his personal relationship to truth, and risks his life because he recognizes truth-telling as a duty to improve or help other people (as well as himself). In parrhesia, the speaker uses his freedom and chooses frankness instead of persuasion, truth instead of falsehood or silence, the risk of death instead of life and security, criticism instead of flattery, and moral duty instead of self-interest and moral apathy (Foucault, 1983). Foucault is considered difficult to study, for his views changed over time. David Gauntlett says of this Foucauldian characteristic: Of course, there’s nothing wrong with Foucault changing his approach; in a 1982 interview, he remarked that “When people say, ‘Well, you thought this a few years ago and now you say something else,’ my answer is... [laughs] ‘Well, do you think I have worked [hard] all those years to say the same thing and not to be changed’” (Gauntlett, 2000: 131). 75 University of Zululand, KwaZulu-Natal, <strong>South</strong> Africa
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1 POSTMODERNITY: IMPACT AND IMPLICA
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3 Key Terms Postmodern, postmoderni
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5 An Apologetic Response 115 Compro
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killed massively in the name of goo
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9 together in an eclectic, rather d
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11 Postmodernity: Impact and Implic
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13 heights” (Veith, 1994:30). For
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15 autonomy proper to human reason
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inviolability and Divine origin, th
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diminished” (Bosch, 2000:6). The
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‘god’ to keep and to save him.
Page 23 and 24: Occultism flourished among the Brit
Page 25 and 26: He was a passionate, powerful chara
Page 27 and 28: 27 record reveals that the church o
Page 29 and 30: 29 eliminating poverty, hunger and
Page 31 and 32: may simply transform the nature and
Page 33 and 34: Contrary to Christian notions that
Page 35 and 36: 35 ‘modernize’ the nation. To b
Page 37 and 38: 37 expression. This “first respon
Page 39 and 40: 39 of his own awareness of God” (
Page 41 and 42: 41 Existentialism understandably em
Page 43 and 44: depends upon our decision makes our
Page 45 and 46: group Socialisme et Liberte. During
Page 47 and 48: 47 The Mind of Sartre Sartre’s vi
Page 49 and 50: ethical absolutes (Craig, 1994:67).
Page 51 and 52: 51 Chapter II Postmodernity: The Es
Page 53 and 54: 53 Postmoderns promote individualis
Page 55 and 56: meaning and language. The postmoder
Page 57 and 58: pointed out that science, far from
Page 59 and 60: 59 Ferdinand de Saussure at the tur
Page 61 and 62: considers the Greek logos (i.e., λ
Page 63 and 64: 63 models and then try not to subve
Page 65 and 66: marginalized and to the historical
Page 67 and 68: without essential foundations (Khan
Page 69 and 70: maximum voluntary community agreeme
Page 71 and 72: 71 something akin to the virtual re
Page 73: 73 During the 1960’s, Foucault wa
Page 77 and 78: had been trapped. Through Nietzsche
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Page 81 and 82: elieve the conventions of modernity
Page 83 and 84: 83 Will 'Po-Mod' Endure Ernst Gelln
Page 85 and 86: 85 referentially incoherent. That i
Page 87 and 88: 87 the second postmodern wave, whic
Page 89 and 90: action. During the colonial period,
Page 91 and 92: interpretation. It again gives sugg
Page 93 and 94: 93 There are three basic forms of (
Page 95 and 96: diverse immigrant populations becom
Page 97 and 98: desperate population to believe tha
Page 99 and 100: 99 but hardly in entirety. Keeping
Page 101 and 102: salvation. Here again we see how Go
Page 103 and 104: 103 and sick, conquered ignorance t
Page 105 and 106: with relativism, pluralism and no a
Page 107 and 108: 107 our first love -- Jesus Christ
Page 109 and 110: 109 and the life. No one comes to t
Page 111 and 112: Those who truly know Jesus Christ a
Page 113 and 114: future was no longer heaven, but a
Page 115 and 116: 115 An Apologetic Response Beyond t
Page 117 and 118: uilding constructed on a shifting s
Page 119 and 120: component of the overall package, b
Page 121 and 122: irrelevant. The postmodernist, like
Page 123 and 124: 123 terminate this inquiry with the
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consider the spiritual truths the B
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people are to effectively participa
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witness among the Gentiles, by usin
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131 Chapter VI Postmodernity and th
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Postmodernism enhances the process
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135 Yet, with few exceptions, the W
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137 Rome, ‘The Way’ (i.e., Chri
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were the changes made to the clergy
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of transforming it... Christendom i
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society. State authorities quite of
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“The subtle assumption of Western
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The church should instead take a Ch
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149 Christendom West. For example i
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not know what it means to be indepe
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creative times has been, about doin
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155 Ours is not a faith rooted in i
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157 of Washington, D.C., have now d
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says, “Homosexual practice is inc
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the position held by the non-Wester
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163 Chapter VII Postmodern Spiritua
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With the dawn of the Enlightenment,
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contemporary West look not to the c
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adherence overall declined from 86.
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171 (Johnson, 2004). Contemporary n
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173 The postmodernists undertook th
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deconstruction leads to a foundatio
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177 postmodernity has opened the do
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Pagans are usually worshippers of t
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most Catholics in Brazil. Many Musl
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which is one of the key factors tha
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185 1980:viii). For example, when t
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187 the higher religions. The pleth
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whose wrath has been and will be di
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in the movies, further fulfilling t
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to ancient Greek writings, the post
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195 more, the atoning work of Jesus
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197 to develop. Even after several
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199 excesses of scientism and reduc
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Carson, D.A., ed. (2000). Telling t
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Grudem, W. (1994). Systematic Theol
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McMichael, P. (2004). Development a
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207 Riss, R. (1988). A Survey of 20
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209 Bibliography of Electronic Sour
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211 Foucault, M. (1982). Truth, Pow
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Montgomery, J.W. (2002). Defending
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215 The University of Zululand Esta
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