The keyword throughout the book is homeostasis, of which he offers a number of definitions, the clearest of which is the earliest, and which he favours enough to set it in italics: homeostasis is the force – the word seems justified – that ensures that “life is regulated within a range that is not just compatible with survival but also conducive to flourishing, to a projection of life into the future of an organism or a species”. There are no discussion topics on this book yet. Thus, to say things, to name them, is to put them in a kind of necessary order. And that's precisely the point. I'm inclined, however, to think this isn't actually Foucault's fault, but is the fault of how he's taught. Therefore, the best he can do is dazzle you with the breadth of his knowledge (which is particularly evidenced in this volume, as he somehow manages to chart the entire development of science). It's just a melodramatic way of saying the social sciences are changing their focus. i have to admit that i foudn this really really complicated in most parts but the parts that i managed to understand were very very impressive. “Feelings, and more generally affect of any sort and strength,” Damasio writes, “are the unrecognised presences at the cultural conference table.” According to him, the conference began among the bacteria, which – who?
I would love to know more about *how* it was that Foucault wrote. Basically, shifts in epistemes created a space where "man" appeared as an object of study. I had read the first chapter of this book in a book club.
The subject of the book club was Diego Velasquez' painting Las Meninas, generally considered-the most provocative painting in the history of art. A Spanish poet and novelist inspired by latent depth and complexity, and the work of the earliest and most pivotal philosopher of the enlightenment, Benedict de Spinoza, the intention running beneath the challenging text is quite clear: Foucault seeks like one of his several inspirations, Friedrich Nietzsche (the champion of freethinking in the nineteenth century), to uncover certain latent potentials underlying the rigid organisation of human thought. He wants us to recognise the richness of life in all its aspects, good or bad; but he is no sentimentalist. I'm inclined, however, to think this isn't actually Foucault's fault, but is the fault of how he's taught. by Vintage, Les mots et les choses : Une archéologie des sciences humaines. We are not floating seraphim, he reminds us, but bodies that think – and all the better for it. I am not irritated that I had to look up lots of words nor that I had to struggle with the definitions to try to get my head around unfamiliar ways of thinking...I would expect all th, It is quite possible that there was a lot more to this book than I got out of it, and that Foucault's thinking might have been extremely exciting if only I could have decoded it. An eclectic, surprising, and utterly entertaining compendium, The Order of Things compiles a very astonishing diversity of information―the natural, the social, the mathematical, the mystical―into hundreds of charts, systems, lists, and hierarchies. I can die happy :) Except, I'm more confused! The artist's intent doesn't matter to you. Since Foucault is working with a new paradigm and new method, he really takes the reader literally step by step. Unless you are as quick and clever as he is, you don't just "read" Michel Foucault as if he were a mystery novel or an office memo. I know less now than I did before. there is a beautiful chapter right at the start which analyses a Velasquezs painting and no matter who i show that picture they dont seem to understand (neither did i) what the painting is trying to depict. Rather than a direct, localised understanding of human history, Foucault's text serves to abstract and dissolve certain concrete concepts which are established within social convention and structure. The book goes on to discuss how we categorise and valorise knowledge--- how we choose to draw the boundaries of the, One of those books that I keep coming back to again and again.
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