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Foucault's Last Decade, by Stuart Elden
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On 26 August 1974, Michel Foucault completed work on Discipline and Punish, and on that very same day began writing the first volume of The History of Sexuality. A little under ten years later, on 25 June 1984, shortly after the second and third volumes were published, he was dead.
This decade is one of the most fascinating of his career. It begins with the initiation of the sexuality project, and ends with its enforced and premature closure. Yet in 1974 he had something very different in mind for The History of Sexuality than the way things were left in 1984. Foucault originally planned a thematically organised series of six volumes, but wrote little of what he promised and published none of them. Instead over the course of the next decade he took his work in very different directions, studying, lecturing and writing about historical periods stretching back to antiquity.
This book offers a detailed intellectual history of both the abandoned thematic project and the more properly historical version left incomplete at his death. It draws on all Foucault’s writings in this period, his courses at the Collège de France and lectures elsewhere, as well as material archived in France and California to provide a comprehensive overview and synthetic account of Foucault’s last decade.
- Sales Rank: #426157 in Books
- Published on: 2016-05-02
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .80" w x 6.00" l, .0 pounds
- Binding: Paperback
- 272 pages
Review
'Stuart Elden's analytic portrait of Michel Foucault's final years dramatically testifies to the developing strength and power of critical observation that defined his writing and reflection after the "turn" to sexuality. Elden integrates, brilliantly, the new Foucauldian topics - governmentality, a concern with neoliberalism and contemporary economic thought - with persistent intellectual principles of speaking truth to power. Elden's own thinking sensitively embodies the best critical resources of our period in this elegant consideration, which belongs on the shelves of serious scholars and students alike.'
Paul A. Bové, University of Pittsburgh and Editor, boundary 2
'Elden has produced a masterful text that reconstructs how a "thinker" thinks between failure and success, between the possible and the as-yet unimaginable. This is philosophical inspiration at its most poetic height. Elden teaches us to read Foucault in a new way.'
Eduardo Mendieta, Penn State University
About the Author
Stuart Elden is Professor of Political Theory and Geography at the University of Warwick and Monash Warwick Professor in the Faculty of Arts, Monash University.
Most helpful customer reviews
2 of 6 people found the following review helpful.
There is no way to test his work.
By Howard Ross
Great book a must read
0 of 0 people found the following review helpful.
a bit like Ray Monk
By William S Jamison
This book is a blend of summaries of the last ten years of Foucault's work and writings and an explanation of his biographical activities during those years, so it is a bit like Ray Monk with regard to biographical / academic content, but limited to those ten years. A focus is the History of Sexuality but other main texts are also summarized in the course of exposition. Not much depth on the lectures per se but a brief survey of the topics he covered at various lectures in different universities.
2 of 2 people found the following review helpful.
An outstanding guide to the final - and most productive - decade of the late Twentieth Century's finest philosopher
By Robert Moore
This is a deeply informative and insightful study of the most perplexing and unexpected turns in the thought of any important twentieth century philosophy, a turn as radical as Wittgenstein's sudden revolt against mathematical philosophy or the late turn in Heidegger's thought. When Foucault accepted his chair at the College de France, he was still at the end of a series of provocative and fruitful studies of societal institutions that Foucault saw as controlling human behavior, determining some behaviors as abnormal, others as acceptable. These books were both philosophical and historical at the same time. I was privileged to have a large number of long conversations with the great historian Arnauldo Momigliano, who in one of our conversations talked at length about Foucault, whom he knew well; he stated that in his opinion Foucault was an outstanding historian, an opinion that many of his fellow historians did not always share. Philosophers were supposed to talk about ideas, not about the way institutions and disciplines had evolved. Foucault was expected to give a series of lectures each year that encapsulated his latest research and these are remarkable for their extraordinary depth. I personally prefer reading the transcriptions of his lectures to the books published during this time; translations of these lectures have been appearing regularly the past few years and the final volume of the thirteen lecture series will be published in the next year or so. If you have any interest at all in Foucault, I cannot stress strongly enough how rich and fascinating these lectures are, both for their content and for the light that they provide for the larger context of Foucault's ideas during these years. The first volumes of the lectures reflect the work that went into books like DISCIPLINE AND PUNISH and THE HISTORY OF SEXUALITY: AN INTRODUCTION. But later volumes of the lectures as well as later volumes of the History of Sexuality veer off in unexpected directions, so much so that none of the later volumes in the latter seem to have anything to do with the first volume. Not all of the lectures reflect the more contemplative direction Foucault's thought would take. THE BIRTH OF BIOPOLITICS, along with the volume that preceded it, was a profound exploration of the instruments of governmentality, and could well end up Foucault's most lasting contribution to modern thought. Foucault did not live to explore fully the implications of that work or develop a book-length analysis along the lines of books like DISCIPLINE AND PUNISH, but a host of scholars done their best to work out the implications of that work. The lectures on governmentality were given in 1978-1979, yet the book seems almost prophetic in the way it anticipates the political and economic logic that would dominate during the age of Thatcher and Reagan. There are signs that that age is currently coming to an end, as more and more economists and politicians come to the position that the last forty years, while great for transnational corporations and financial institutions and investors, have been at best awful for the bulk of those living in North America and Europe. Recent polls show that over 50% of likely voters in America under the age of 35 do not consider themselves to be supporters of capitalism. The age of neoliberalism (in the US called conservatism or free market capitalism) has failed. Earlier today I was shocked to see an essay in the Financial Times by Martin Wolf, who only a few years ago was perhaps the world's most articulate supporter of unfettered free trade and a global economy. He now has joined another former supporter of free market capitalism, Larry Summers, in stating that we need to rethink our economic goals and recognize that the global economy has been profoundly harmful to democracy and is, in fact, incompatible with democracy, which is directly counter to the gospel of the Bush years. If Martin Wolf, who previously held views approximately those of the Wall Street Journal in the US, and was the primary voice for the FT, has abandoned the hope for a global economy in which the needs of corporations are thought to be the same as the needs of individuals, then it is only a matter of time that the governments of Europe and the US follow suit. But what we have seen work out over the course of almost forty years, Foucault anticipated in 1978.
The most surprising twist in Foucault's thought came in the abandonment of talk of instruments of power in modern society, but instead focused almost exclusively in his final years on government of the self. Foucault's thought explores more and more Greek thinkers who viewed philosophy not merely as a mode of thought, but a way of life. His thought during his final years show the influence of thinkers like Pierre Hadot. In fact, books by Hadot such as PHILOSOPHY AS A WAY OF LIFE and WHAT IS ANCIENT PHILOSOPHY? and PLOTINUS OR THE SIMPLICITY OF VISION or THE INNER CITADEL: THE MEDITATIONS OF MARCUS AURELIUS all seem deeply interrelated with Foucault's work during these final years (of those books, I would recommend above all WHAT IS ANCIENT PHILOSOPHY? for someone looking for an introduction to Hadot's thought). Foucault seems to be seeking almost religious aspects of life, though his has tones of Buddhism in contrast with Hadot's Catholicism, but both seem more interested in ancient thought as a way of reforming every day life. If Momigliano was correct in saying that Foucault was in fact a very good historian, in these later years he seems to be looking to be more a novitiate in a nondoctrinaire life of contemplation. No one reading the first volume of THE HISTORY OF SEXUALITY could possibly have anticipated his writing THE USE OF PLEASURE and THE CARE OF THE SELF as sequels. But they are more interesting books for all that.
I heartily recommend Elden's book as the best guide in English to the way Foucault's thought transformed during these years. I even more strongly encourage any one interested in Foucault to read this book alongside the last few years of lectures. His final books and lectures become more than academic philosophy and become more like a call to live a fully examined life. Foucault knew that he was going to die shortly - he was one of the very first famous individuals to die of AIDS - and his thought during this time shows a deep reverence for that which he knew he was about to depart. I will confess that I never particularly enjoyed reading Foucault during the years he was engaged in "archaeology" (I did, however, enjoy reading THE ORDER OF THINGS, even though I strongly disagree with many of his arguments in that work). But from the end of the seventies until his death in 1984, I found his work riveting. The idea that dominated his thought during the final two years of his life was that truth, not in the sense of discerning true sentences or true ideas from false ones, but in becoming truthful, embodying the truth, which is a much more profound idea than merely uttering truthful statements (some of the most honest people that I have known were utterly ghastly people). Reading Elden's book makes me want to go back and reread THE CARE OF THE SELF and the lecture series THE GOVERNMENT OF THE SELF AND OTHERS and THE COURAGE OF TRUTH. The final one contains the lectures given during the final year of his life, and when one keeps in mind how much the first group of individuals who suffered from AIDS suffered and how few drugs were available, one grasps how personal this topic was for him. This book by Elden is a helpful guide to this remarkable thinker. I personally think Foucault to be, along with Wittgenstein, the finest philosopher of the Twentieth Century.
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