By Mark D. Jordan
Arguing that Foucault conducts experiments in writing to frustrate educational expectancies approximately background and thought, Mark Jordan provides equivalent weight to the performative and theatrical elements of Foucault's writing or lecturing. How does Foucault degree probabilities of self-transformation? How are his books or lectures such as the rituals and liturgies that he dissects in them? Convulsing Bodies follows its personal video game of hide-and-seek with the brokers of totalizing platforms (not least within the academy) and provides us a Foucault who performs along with his audiences as he performs for them—or teaches them.
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Extra resources for Convulsing Bodies: Religion and Resistance in Foucault
I suspect that he doesn’t overlook them so much as mark his distance from them. Foucault writes a critical appreciation of Â�Klossowski’s work. He means to represent it but also to insert it into a story about Western thought. Foucault’s own genre is constrained by notions of literary criticism and philosophic renarration. He translates Klossowski into another genre. The new genre—the achieved form of his essay— HUNTER OF T HE SACRED 33 is the most obvious answer Foucault gives in it to the challenge of Â� lossowski’s writing.
Of course, the whole HUNTER OF T HE SACRED 37 range of detail is subordinated to unusually cyclic forms and indeed to a preoccupation with form. The exercise of writing History of Madness is to find a form in which madness can have an antihistory. So perhaps Foucault’s book is closer to the second type of novel—and, indeed, it cites Lautréamont but not Balzac. Still Foucault’s preface to that book suggests that its form will acknowledge Reason’s historical tyranny over language even as it listens for sounds from unreasonable bodies.
Literature is not language approaching itself to the point of burning manifestation; it is language putting itself farthest from itself. . ’”63 For Foucault, this space is the subject of Blanchot’s writing, in which he writes and about which he writes. The space of language, its being, appears only after the speaking subject disappears. Foucault notices the disappearance in a number of other contemporary projects: the formalization of language, the study of myths, psychoanalysis, and the (Heideggerian) search for the Logos that is the birthplace of Western reason.
Convulsing Bodies: Religion and Resistance in Foucault by Mark D. Jordan