This study presents the theoretical apparatus of Foucault’s early historical analyses as a version of Kantian criticism. In an initial textual exposition, the author attempts to distill a unified discursive practice from Kant’s theoretical writings, arguing for Foucault’s proximity to Kant on the basis of this reconstruction, by showing that his studies are modeled on this way of thinking. By recasting it in this framework, an unorthodox version of Foucault’s work is generated, one that is at odds with the tendency to emphasize a certain skepticism about the possibility of universal and necessary knowledge in his writings, and to mistake it for irrationalism and a hostility to the practice of theory. By drawing attention to the structural parallel between Foucault’s practice and Kantian criticism, this study belies this picture.

The Emergence of Literature is an extension and reworking of a series of significant propositions in philosophy and literary theory: Jean-Luc Nancy and Philippe Lacoue-Labarthe's examination of the concept of the literary absolute; Martin Heidegger's destruction and Giorgio Agamben's archaeology of the metaphysics of will; Maurice Blanchot's delimitation of the space of literature; and Michel Foucault's archaeology of literature. Its core contribution to the history of theory is to understand the literary absolute not simply as philosophical concept, but as a paradigm that delimits the horizon for currents of literary theory through the course of the 20th century where the literary criteria change from the theme of sincerity to the theme of the death of the author. Stretching from Kant to Hegel, from Hölderlin to the Early German Romantics, from John Stuart Mill to New Criticism, from Benjamin to Barthes, The Emergence of Literature examines the relation between continental philosophy and literature in the post-Kantian era.

Reveals the extent to which Foucault's approach to language in The Archaeology of Knowledge was influenced by the mathematical sciences, adopting a mode of thought indebted to thinkers in the scientific and epistemological traditions such as Cavailles and

An exciting and highly original examination of the practices of truth-telling and speaking out freely (parr?sia) in ancient Greek tragedy and philosophy. Foucault discusses the difficult and changing practices of truth-telling in ancient democracies and tyrannies and offers a new perspective on the specific relationship of philosophy to politics.

"In his critical interpretation of Kant's Anthropology, Michel Foucault warns against the dangers of treating psychology as a new metaphysics. Instead, he explores the possibility of studying man empirically as he is affected by time, art and technique, self-perception, and language. If man is both the condition for knowledge and its ultimate object, any empirical knowledge of man is inextricably tied up with language. Far from being a study of self-consciousness, anthropology is a way of questioning the limits of human knowledge and concrete existence." "Long unknown to Foucault readers, this text offers the first outline of what would later become Foucault's own frame of reference within the history of philosophy. Standing at a crossroad of his ouevre, it allows us to look back on Madness and Civilization while it sketches out the relationship between discourse and truth developed in The Order of Things. This "introduction" finally announces what will be considered the most scandalous aspect of Foucault's thought: the death of man, but also the joyous advent of the Ubermensch, the philosopher-artist capable of creating vital values."--BOOK JACKET.

Martin Heidegger and Michel Foucault are two of the most important and influential thinkers of the twentieth century. Each has spawned volumes of secondary literature and sparked fierce, polarizing debates, particularly about the relationship between philosophy and politics. And yet, to date there exists almost no work that presents a systematic and comprehensive engagement of the two in relation to one another. The World of Freedom addresses this lacuna. Neither apology nor polemic, the book demonstrates that it is not merely interesting but necessary to read Heidegger and Foucault alongside one another if we are to properly understand the shape of twentieth-century Continental thought. Through close, scholarly engagement with primary texts, Robert Nichols develops original and demanding insights into the relationship between fundamental and historical ontology, modes of objectification and subjectification, and an ethopoetic conception of freedom. In the process, his book also reveals the role that Heidegger's reception in France played in Foucault's intellectual development—the first major work to do so while taking full advantage of the recent publication of Foucault's last Collège de France lectures of the 1980s, which mark a return to classical Greek and Roman philosophy, and thus to familiar Heideggerian loci of concern.

Does philosophical critique have a future? What are its possibilities, limits and presuppositions? This collection by outstanding scholars from various traditions, responds to these questions by examining the forms of philosophical critique that have shaped continental thought from Spinoza and Kant to Marx, Foucault, Derrida and Rancière.

The Cambridge Foucault Lexicon is a reference tool that provides clear and incisive definitions and descriptions of all of Foucault's major terms and influences, including history, knowledge, language, philosophy and power. It also includes entries on philosophers about whom Foucault wrote and who influenced Foucault's thinking, such as Deleuze, Heidegger, Nietzsche and Canguilhem. The entries are written by scholars of Foucault from a variety of disciplines such as philosophy, gender studies, political science and history. Together, they shed light on concepts key to Foucault and to ongoing discussions of his work today.

Kojin Karatani's Transcritique introduces a startlingly new dimension to Immanuel Kant's transcendental critique by using Kant to read Karl Marx and Marx to read Kant. In a direct challenge to standard academic approaches to both thinkers, Karatani's transcritical readings discover the ethical roots of socialism in Kant's Critique of Pure Reason and a Kantian critique of money in Marx's Capital. Karatani reads Kant as a philosopher who sought to wrest metaphysics from the discredited realm of theoretical dogma in order to restore it to its proper place in the sphere of ethics and praxis. With this as his own critical model, he then presents a reading of Marx that attempts to liberate Marxism from longstanding Marxist and socialist presuppositions in order to locate a solid theoretical basis for a positive activism capable of gradually superseding the trinity of Capital-Nation-State.