In 1978, as the protests against the Shah of Iran reached their zenith, philosopher Michel Foucault was working as a special correspondent for Corriere della Sera and le Nouvel Observateur. During his little-known stint as a journalist, Foucault traveled to Iran, met with leaders like Ayatollah Khomeini, and wrote a series of articles on the revolution. Foucault and the Iranian Revolution is the first book-length analysis of these essays on Iran, the majority of which have never before appeared in English. Accompanying the analysis are annotated translations of the Iran writings in their entirety and the at times blistering responses from such contemporaneous critics as Middle East scholar Maxime Rodinson as well as comments on the revolution by feminist philosopher Simone de Beauvoir. In this important and controversial account, Janet Afary and Kevin B. Anderson illuminate Foucault's support of the Islamist movement. They also show how Foucault's experiences in Iran contributed to a turning point in his thought, influencing his ideas on the Enlightenment, homosexuality, and his search for political spirituality. Foucault and the Iranian Revolution informs current discussion on the divisions that have reemerged among Western intellectuals over the response to radical Islamism after September 11. Foucault's provocative writings are thus essential for understanding the history and the future of the West's relationship with Iran and, more generally, to political Islam. In their examination of these journalistic pieces, Afary and Anderson offer a surprising glimpse into the mind of a celebrated thinker.

Were the thirteen essays Michel Foucault wrote in 1978–1979 endorsing the Iranian Revolution an aberration of his earlier work or an inevitable pitfall of his stance on Enlightenment rationality, as critics have long alleged? Behrooz Ghamari-Tabrizi argues that the critics are wrong. He declares that Foucault recognized that Iranians were at a threshold and were considering if it were possible to think of dignity, justice, and liberty outside the cognitive maps and principles of the European Enlightenment. Foucault in Iran centers not only on the significance of the great thinker’s writings on the revolution but also on the profound mark the event left on his later lectures on ethics, spirituality, and fearless speech. Contemporary events since 9/11, the War on Terror, and the Arab Uprisings have made Foucault’s essays on the Iranian Revolution more relevant than ever. Ghamari-Tabrizi illustrates how Foucault saw in the revolution an instance of his antiteleological philosophy: here was an event that did not fit into the normative progressive discourses of history. What attracted him to the Iranian Revolution was precisely its ambiguity. Theoretically sophisticated and empirically rich, this interdisciplinary work will spark a lively debate in its insistence that what informed Foucault’s writing was not an effort to understand Islamism but, rather, his conviction that Enlightenment rationality has not closed the gate of unknown possibilities for human societies.

Cultures of Uneven and Combined Development seeks to explore and develop Leon Trotsky’s concept of uneven and combined development. In particular, it aims to adapt the political and historical analysis which originated in Trotsky’s Russia for use within the contemporary field of world literature. As such, it draws together the work of scholars from both the field of international relations and the field of literature and the arts. This collection will therefore be of particular interest to anyone who is interested in new ways of understanding world literary texts, or interested in new ways of applying Trotsky’s revolutionary politics to the contemporary world order. Contributors: Alexander Anievas, Gail Day, James Christie, Kamran Matin, Kerem Nisancioglu, Luke Cooper, Michael Niblett, Neil Davidson, Nesrin Degirmencioglu, Robert Spencer, Steve Edwards.

Foucault’s personal and political experimentation, its ambiguous legacy, and the rise of neoliberal politics Part intellectual history, part critical theory, The Last Man Takes LSD challenges the way we think about both Michel Foucault and modern progressive politics. One fateful day in May 1975, Foucault dropped acid in the southern California desert. In letters reproduced here, he described it as among the most important events of his life, one which would lead him to completely rework his History of Sexuality. That trip helped redirect Foucault’s thought and contributed to a tectonic shift in the intellectual life of the era. He came to reinterpret the social movements of May ’68 and reposition himself politically in France, embracing anti-totalitarian currents and becoming a critic of the welfare state. Mitchell Dean and Daniel Zamora examine the full historical context of the turn in Foucault’s thought, which included studies of the Iranian revolution and French socialist politics, through which he would come to appreciate the possibilities of autonomy offered by a new force on the French political scene that was neither of the left nor the right: neoliberalism.

This book charts the history of Iran's sexual revolution from the nineteenth century to today. The resilience of the Iranian people forms the basis of this sexual revolution, one that is promoting reforms in marriage and family laws, and demanding more egalitarian gender and sexual relations.

This book focuses on Michel Foucault's late work on rights in order to address broader questions about the politics of rights in the contemporary era. As several commentators have observed, something quite remarkable happens in this late work. In his early career, Foucault had been a great critic of the liberal discourse of rights. Suddenly, from about 1976 onward, he makes increasing appeals to rights in his philosophical writings, political statements, interviews, and journalism. He not only defends their importance; he argues for rights new and as-yet-unrecognized. Does Foucault simply revise his former positions and endorse a liberal politics of rights? Ben Golder proposes an answer to this puzzle, which is that Foucault approaches rights in a spirit of creative and critical appropriation. He uses rights strategically for a range of political purposes that cannot be reduced to a simple endorsement of political liberalism. Golder develops this interpretation of Foucault's work while analyzing its shortcomings and relating it to the approaches taken by a series of current thinkers also engaged in considering the place of rights in contemporary politics, including Wendy Brown, Judith Butler, and Jacques Rancière.

The politicization of ontology -- Foundational violence -- Dangerous animals -- The politics of gendered violence -- Political life -- The management of state violence -- The political ontology of neoliberalism -- Violence and neoliberal governmentality -- Terror and political spirituality.

A dramatically new interpretation of the development of the thought of Michel Foucault, one of the 20th century's most influential thinkers. In this lucid and groundbreaking work, Eric Paras reveals that our understanding of the philosophy of Michel Foucault must be radically revised. Foucault's critical axes of power and knowledge -which purposefully eradicated the concept of free will- reappear as targets in his later work. Paras demonstrates the logic that led Foucault to move from a microphysics of power to an aesthetics of individual experience. He is the first to show a transformation that not only placed Foucault in opposition to the archaeological and genealogical positions for which he is renowned, but aligned him with some of his fiercest antagonists. Foucault 2.0 draws on the full range of the philosopher's writing and of the work of contemporaries who influenced, and sometimes vehemently opposed, his ideas. To fill the gaps in Foucault's published writings that have so far limited our conception of the arc of his thought, Paras analyzes the largely untapped trove of lectures Foucault delivered to teeming Paris audiences as Professor of the College de France for more than a decade. At the same time, Foucault 2.0 highlights the background against which Foucault carried out his most foundational work: the unrest of 1968, the prison reform movement of the early 1970s, and the Iranian Revolution of 1979. Carefully assembling the fragments of a thinker who remains but half-understood, Eric Paras has composed a seminal book, essential reading for novices and initiates alike.

Mehrzad Boroujerdi challenges the way many Americans perceive present-day Iran as well as how Iranians view the West. He examines the works of thinkers seminal in defining modern Iran (virtually unknown in the U.S.) and concludes that Islam was not the primary source of their inspiration. Their efforts forge an "authentic" national identity lay at the heart of Iranian thought. These intellectuals (both religious and secular) appropriated Islam as the vehicle through which they could most effectively challenge or accommodate modernity and Westernization. Through such a fitting appropriation, Boroujerdi asserts, could modern Iranian thinkers lay the foundation for a nativist vision of an unsullied culture, seemingly free of Western influence. Drawing on the works of Michel Foucault and Edward Said, this book explore how Iranians use their own misunderstandings about the West to form their own identity and, in return, how Westerns describe Iran in negative terms to help them reaffirm the superiority of their own culture. Boroujerdi also argues that Iranian intellectuals have been deeply indebted to Western thought, which has served as the cultural reference through which they continue to struggle with issues of identity and selfhood.