000			16217nam a2200361 i 4500
008			051222s2006 nyu b 001 0 eng d
020			_a0312425708 _q:
020			_a9780312425708
035			_a.b71067073
040			_aBKL _cBKL _dBAKER _dYDXCP _dCNCGM _dOCLCQ _dBDX _dOHL _dUtOrBLW _dBAUN
041	1		_aeng _hfre
049			_aBAUN_MERKEZ
050	0	4	_aB2430.F723 _bH4713 2006
100	1		_aFoucault, Michel, _d1926-1984
240	1	0	_aHeřmneutique du sujet. _lEnglish
245	1	4	_aThe hermeneutics of the subject : _blectures at the Collège de France, 1981-1982 / _cMichel Foucault ; edited by Frédéric Gros ; general editors, François Ewald and Alessandro Fontana ; translated by Graham Burchell
264		1	_aNew York : _bPicador, _c2006.
300			_axli, 566 pages ; _c22 cm
336			_atext _btxt _2rdacontent
337			_aunmediated _bn _2rdamedia
338			_avolume _bnc _2rdacarrier
504			_aIncludes bibliographical references (pages 547-550) and indexes
505	0	0	_t-- Table Of Contents: _tForeword: François Ewald and Alessandro Fontana _tIntroduction: Arnold I.
505	0	0	_tDavidson _tTranslator's Note _tone 6 JANUARY 1982: FIRST HOUR _tReminder of the general problematic: subjectivity and truth. _tNew theoretical point of departure: the care of the self. _tInterpretations of the Delphic precept "know yourself:" Socrates as man of care of the self: analysis of three extracts from The Apology. _tCare of the self as precept of ancient philosophical and moral life. _tCare of the self in the first Christian texts. _tCare of the self as general standpoint, relationship to the self and set of practices. _tReasons for the modern elimination of care of the self in favor of self-knowledge: modern morality; the Cartesian moment. _tThe Gnostic exception. _tPhilosophy and spirituality. _ttwo 6 JANUARY 1982: SECOND HOUR _tPresence of conflicting requirements of spirituality: science and theology before Descartes; classical and modern philosophy; Marxism and psychoanalysis. _tAnalysis of a Lacedaemonian maxim: the care of the self as statutory privilege. _tFirst analysis of Plato's Alcibiades. _tAlcibiades' political expectations and Socrates' intervention. _tThe education of Alcibiades compared with that of young Spartans and Persian Princes. _tContextualization of the first appearance of the requirement of care of the self in Alcibiades: political expectation and pedagogical deficiency; critical age; absence of political knowledge (savoir). _tThe indeterminate nature of the self and its political implications. _tthree 13 JANUARY 1982: FIRST HOUR _tContexts of appearance of the Socratic requirement of care of the self: the political ability of young men from good families; the (academic and erotic) limits of Athenian pedagogy; the ignorance of which one is unaware. _tPractices of transformation of the self in archaic Greece. _tPreparation for dreaming and testing techniques in Pythagoreanism. _tTechniques of the self in Plato's Phaedo. _tTheir importance in Hellenistic philosophy. _tThe question of the being of the self one must take care of in the Alcibiades. _tDefinition of the self as soul. _tDefinition of the soul as subject of action. _tThe care of the self in relation to dietetics, economics, and erotics. _tThe need for a master of the care. _tfour 13 JANUARY 1982: SECOND HOUR _tDetermination of care of the self as self-knowledge in the Alcibiades: .conflict between the two requirements in Plato's work. _tThe metaphor of the eye: source of vision and divine element. _tEnd of the dialogue: the concern for justice. _tProblems of the dialogue's authenticity and its general relation to Platonism. _tCare of the self in the Alcibiades in its relation to political action, pedagogy, and the erotics of boys. _tAnticipation in the Alcibiades of the fate of care of the self in Platonism. _tNeo-Platonist descendants of Alcibiades. _tThe paradox of Platonism. _tfive 20 JANUARY 1982: FIRST HOUR _tThe care of the self from Alcibiades to the first two centuries A.D.: general evolution. _tLexical study around the epimeleia. _tA constellation of expressions. _tGeneralization of the care of the self: principle that it is coextensive with the whole of life. _tReading of texts: Epicurus, Musonius Rufus, Seneca, Epictetus, Philo of Alexandria, Lucian. _tEthical consequences of this generalization: care of the self as axis of training and correction; convergence of medical and philosophical activity (common concepts and therapeutic objective). _tsix 20 JANUARY 1982: SECOND HOUR _tThe privileged status of old age (positive goal and ideal point of existence). _tGeneralization of the principle of care of the self (with universal vocation) and connection with sectarian phenomena. _tSocial spectrum involved: from the popular religious milieu to Roman aristocratic networks of friendship. _tTwo other examples: Epicurean circles and the Therapeutae group. _tRejection of the paradigm of the law. _tStructural principle of double articulation: universality of appeal and rarity of election. _tThe form of salvation. _tseven 27 JANUARY 1982: FIRST HOUR _tReminder of the general characteristics of practices of the self in the first and second centuries. _tThe question of the Other: three types of mastership in Plato's dialogues. _tHellenistic and Roman period: the mastership of subjectivation. _tAnalysis of stultitia in Seneca. _tThe figure of the philosopher as master of subjectivation. _tThe Hellenic institutional form: the Epicurean school and the Stoic meeting. _tThe Roman institutional form: the private counselor of life. _teight 27 JANUARY 1982: SECOND HOUR _tThe professional philosopher of the first and second centuries and his political choices. _tEuphrates in Pliny's Letters: an anti-Cynic. _tPhilosophy as social practice outside the school: the example of Seneca. _tThe correspondence between Fronto and Marcus Aurelius: systematization of dietetics, economics, and erotics in the guidance of existence. _tExamination of conscience. _tnine 3 FEBRUARY 1982: FIRST HOUR _tNeo-Platonist commentaries on the Alcibiades: Proclus and Olympiodorus _tThe Neo-Platonist separation of the political and the cathartic. _tStudy of the link between care of the self and care for others in Plato: purpose, reciprocity, and essential implication. _tSituation in the first and second centuries: self-finalization of the self. _tConsequences: a philosophical art of living according to the principle of conversion; the development of a culture of the self. _tReligious meaning of the idea of salvation. _tMeanings of soteria and of salus. _tten 3 FEBRUARY 1982: SECOND HOUR _tQuestions from the public concerning subjectivity and truth. _tCare of the self and care of others: a reversal of relationships. _tThe Epicurean conception of friendship. _tThe Stoic conception of man as a communal being. _tThe false exception of the Prince. _televen 10 FEBRUARY 1982: FIRST HOUR _tReminder of the double opening up of care of the self with regard to pedagogy and political activity. _tThe metaphors of the self-finalization of the self. _tThe invention of a practical schema: conversion to the self. _tPlatonic epistrophe and its relation to conversion to the self. _tChristian metanoia and its relation to conversion to the self. _tThe classical Greek meaning of metanoia. _tDefense of a third way, between Platonic epistrophe and Christian metanoia. _tConversion of the gaze: criticism of curiosity. _tAthletic concentration. _ttwelve 10 FEBRUARY 1982: SECOND HOUR _tGeneral theoretical framework: veridiction and subjectivation. _tKnowledge (savoir) of the world and practice of the self in the Cynics: the example of Demetrius. _tDescription of useful knowledge (connaissances) in Demetrius. _tEthopoetic knowledge (savoir). _tPhysiological knowledge (connaissance) in Epicurus. _tThe parrhesia of Epicurean physiologists. _tthirteen 17 FEBRUARY 1982: FIRST HOUR _tConversion to self as successfully accomplished form of care of the self. _tThe metaphor of navigation. _tThe pilot's technique as paradigm of governmental. _tThe idea of an ethic of return to the self: Christian refusal and abortive attempts of the modern epoch. _tConversion to self without the principle of a knowledge of the self. _tTwo eclipsing models: Platonic recollection and Christian exegesis. _tThe hidden model: Hellenistic conversion to self. _tKnowledge of the world and self-knowledge in Stoic thought. _tThe example of Seneca: criticism of culture in Seneca's Letters to Lucilius; the movement of the gaze in Natural Questions. _tfourteen 17 FEBRUARY 1982: SECOND HOUR _tEnd of the analysis of the preface to the third part of Natural Questions. _tStudy of the preface to the first part. _tThe movement of the knowing soul in Seneca: description; general characteristic; after-effect. _tConclusions: essential implication of knowledge of the self and knowledge (connaissance) of the world; liberating effect of knowledge (savoir) of the world; irreducibility to the Platonic model. _tThe view from above. _tfifteen 21 FEBRUARY 1982: FIRST HOUR _tThe spiritual modalization of knowledge (savoir) in Marcus _tAurelius: the work of analyzing representations;
505	0	0	_t defining and describing; seeing and naming; evaluating and testing; gaining access to the grandeur of the soul. _tExamples of spiritual exercises in Epictetus. _tChristian exegesis and Stoic analysis of representations. _tReturn to Marcus Aurelius: exercises of the decomposition of the object in time; exercises of the analysis of the object into its material components; exercises of the reductive description of the object. _tConceptual structure of spiritual knowledge (savoir). _tFaust. _tsixteen 24FEBRUARY 1982: SECOND HOUR _tVirtue and its relation to askesis. _tThe absence of reference to objective knowledge of the subject in mathesis. _tThe absence of reference to law in askesis _tObjective and means of askesis. _tCharacterization of the paraskeue: the sage as athlete of the event. _tContent of the paraskeue: discourse-action. _tMode of being of these discourses: the prokheiron. _tAskesis as practice of the incorporation of truth-telling in the subject. _tseventeen 3 MARCH 1982: FIRST HOUR _tConceptual separation of Christian from philosophical ascesis. _tPractices of subjectivation: the importance of listening exercises. _tThe ambiguous nature of listening, between passivity and activity: Plutarch's Peri tou akouein; Seneca's letter CVIII; Epictetus' discourse II.23. _tListening in the absence of tekhne. _tThe ascetic rules of listening: silence; precise non-verbal communication, and general demeanor of the good listener; attention (attachment to the referent of the discourse and subjectivation of the discourse through immediate memorisation). _teighteen 3 MARCH 1982: SECOND HOUR _tThe practical rules of correct listening and its assigned end: meditation. _tThe ancient meaning of melete/meditatio as exercise performed by thought on the subject. _tWriting as physical exercise of the incorporation of discourse. _tCorrespondence as circle of subjectivation/veridiction. _tThe art of speaking in Christian spirituality: the forms of the spiritual director's true discourse; the confession (l'aveu) of the person being directed; telling the truth about oneself as condition of salvation. _tThe Greco-Roman practice of guidance: constitution of a subject of truth through the attentive silence of the person being guided; the obligation of parrhesia in the master's discourse. _tnineteen 10 MARCH 1982: FIRST HOUR _tParrhesia as ethical attitude and technical procedure in the master's discourse. _tThe adversaries of parrhesia: flattery and rhetoric. _tThe importance of the themes of flattery and anger in the new system of power. _tAn example: the preface to the fourth book of Seneca's Natural Questions (exercise of power, relationship to oneself; dangers of flattery). _tThe Prince's fragile wisdom. The points of opposition between parrhesia and rhetoric: the division between truth and lie; the status of technique; the effects of subjectivation. _tPositive conceptualization of parrhesia: the Peri parrhesias of Philodemus. _ttwenty 10 MARCH 1982: SECOND HOUR _tContinuation of the analysis of Parrhesia: Galen's On the Passions and Errors of the Soul. _tCharacteristics of libertas according to Seneca: refusal of popular and bombastic eloquence; transparency and rigor; incorporation of useful discourses; an art of conjecture. _tStructure of libertas: perfect transmission of thought and the subject's commitment in his discourse. _tPedagogy and psychagogy: relationship and evolution in Greco-Roman philosophy and in Christianity. _ttwenty-one 17 MARCH 1982: FIRST HOUR _tSupplementary remarks on the meaning of the Pythagorean rules of silence. _tDefinition of "ascetics." _tAppraisal of the historical ethnology of Greek ascetics. _tReminder of the Alcibiades: withdrawal of ascetics into self-knowledge as mirror of the divine. _tAscetics of the first and second centuries: a double decoupling (with regard to the principle of self-knowledge and with regard to the principle of recognition in the divine). _tExplanation of the Christian fate of Hellenistic and Roman ascetics: rejection of the gnosis. _tLife's work. _tTechniques of existence, exposition of two levels: mental exercise; training in real life. _tExercises of abstinence: the athletic body in Plato and the hardy body in Musonius Rufus. _tThe practice of tests and its characteristics. _ttwenty-two 17 MARCH 1982: SECOND HOUR _tLife itself as a test. _tSeneca's De Providentia: the test of existing and its discriminating function. _tEpictetus and the philosopher-scout. _tThe transfiguration of evils: from old Stoicism to Epictetus. _tThe test in Greek tragedy. _tComments on the indifference of the Hellenistic preparation of existence to Christian dogmas on immortality and salvation. _tThe art of living and care of the self: a reversal of relationship. _tSign of this reversal: the theme of virginity in the Greek novel. _ttwenty-three 21 MARCH 1982: FIRST HOUR _tReminder of results of previous lecture. _tThe grasp of self by the self in Plato's Alcibiades and in the philosophical texts of the first and second centuries A.D.: comparative study. _tThe three major forms of Western reflexivity: recollection, meditation, and method. _tThe illusion of contemporary Western philosophical historiography. _tThe two meditative series: the test of the content if truth and the test of the subject of truth. _tThe Greek disqualification of projection into the future: the primacy of memory; the ontologico-ethical void of the future. _tThe Stoic exercise of presuming evils as preparation. _tGradation of the test of presumption of evils: the possible, the certain, and the imminent. _tPresumption of evils as sealing off the future and reduction of reality. _ttwenty-four 21 MARCH 1982: SECOND HOUR _tThe meditation on death: a sagittal and retrospective gate. _tExamination of conscience in Seneca and Epictetus. _tPhilosophical ascesis. _tBio-technique, test of the self, objectification of the world: the challenges of Western philosophy. _tCourse Summary _tCourse Context: Frédéric Gros _tIndex of Names _tIndex of Notions and Concepts
520			_aThe Hermeneutics of the Subject is the third volume in the collection of Michel Foucault's lectures at the College de France, one of the world's most prestigious institutions. Faculty at the College give public lectures, in which they present works-in-progress on any subject of their choosing. Foucault's wide-ranging lectures influenced his groundbreaking works like The History of Sexuality and Discipline and Punish. In the lectures comprising this volume, Foucault focuses on how the "self" and the "care of the self" were conceived during the period of antiquity, beginning with Socrates. The problems of the ethical formation of the self, Foucault argues, form the background for our own questions about subjectivity and remain at the center of contemporary moral thought. This series of lectures throws new light on Foucault's final works and shows the full depth of his engagement with ancient thought
650		0	_aSelf (Philosophy) _xHistory
650		0	_aPhilosophy, Ancient
700	1		_aGros, Frédéric
700	1		_aEwald, François
700	1		_aFontana, Alessandro
942			_2lcc _cKT
999			_c33563 _d33563