Dans la première préface à sa thèse Folie et déraison, Foucault remercie trois hommes qu’il considérait comme ses maîtres et qui ont considérablement influencé son travail. Ainsi, dans sa conférence inaugurale au Collège de France en décembre 1970, ces mêmes noms sont invoqués par Foucault : Georges Canguilhem, Georges Dumézil et Jean Hyppolite. Le rapport de ces trois figures, considérées individuellement, à Foucault a été sujet de discussions plus ou moins détaillées. Cet article explore les affinités intellectuelles et les tensions entre ces trois intellectuels. Canguilhem et Hyppolite avaient été contemporains à l’École Normale Supérieure dans les années 1920, et, des années après, collègues à l’Université de Strasbourg. Notamment, en 1965, ils participent à l’entretien télévisé médié par Alain Badiou et Dina Dreyfus. Même si Dumézil et Hyppolite avaient été collègues au Collège de France, ils n’ont pas discuté les travails l’un de l’autre. Dumézil, il semble, n’a pas discuté le travail de Canguilhem ; ce dernier, en revanche, a considéré soit l’œuvre de Dumézil que celle d’Hyppolite. Cet article analyse le compte rendu de Les mots et les choses par Canguilhem , où il signale l’importance de Dumézil pour le livre de Foucault ; et un rapport d’un séminaire très peu connu, qui a eu lieu dans l’automne 1970, dont Foucault discute les travaux de Dumézil et Canguilhem répondit. L’article donc considère la lecture d’Hyppolite par Canguilhem dans son texte « Hegel en France », et dans les hommages qu’il a écrit à son ami et collègue, après la mort d’Hyppolite en 1968. Une analyse de la lecture de Canguilhem de ses deux contemporains nous aide à mieux situer Canguilhem dans le contexte des débats intellectuels de la première moitié du XX e siècle.

In his 1975-76 course ‘Society Must Be Defended’ Foucault briefly comments on Indo-European sovereignty. His auditors would have recognised a reference to Georges Dumézil, and the editors provide a reference indicating his work. In a series of books, Dumézil proposed his influential tripartite hypothesis, with a division between kings and priests, warriors, and farmers or traders. The first function of sovereignty is itself split between a worldly, juridical form and a magical, supernatural one. It is this distinction, particularly discussed in Mitra-Varuna: An Essay on Two Indo-European Representations of Sovereignty, to which Foucault alludes. Dumézil and Foucault met in the mid-1950s, and Foucault pays tribute to Dumézil in key places, including the History of Madness and his inaugural lecture to the Collège de France. Here the focus is an examination of the sense of sovereignty Foucault develops from Dumézil, and how it relates to the notion of governmentality.

Journal of the History of the Behavioral SciencesEarly View BOOK REVIEW Young Foucault: The Lille manuscripts on psychopathology, phenomenology, and anthropology, 1952–1955 , Elisabetta Basso and Marie Satya McDonough trans. Columbia University Press, 2022. 331 pp. $30.00 (paper). ISBN: 9780231205856 Reviewed by Stuart Elden, Stuart Elden orcid.org/0000-0002-7885-2444 University of WarwickSearch for more papers by this author Reviewed by Stuart Elden, Stuart Elden orcid.org/0000-0002-7885-2444 University of WarwickSearch for more papers by this author First published: 17 January 2023 https://doi.org/10.1002/jhbs.22246Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. REFERENCES Basso, E. (2007). Michel Foucault e la Daseinsanalyse: Un'indagine metodologica. Mimesis. Basso, E. (2016). Correspondance Gaston Bachelard et Roland Kuhn: 1947-1957. Revue de Synthèse, 137(1–2), 177– 189. J. F. Bert, & E. Basso (Eds.). (2015). Foucault à Münsterlingen: À l'origine de l'Histoire de la folie. EHESS. Binswanger, L. (1954). Introduction and notes by Le rêve et l'existence. trans. J. Verdeaux, Introduction and notes by M. Foucault Desclée de Brouwer. L Binswanger, (1993). Dream and existence. In Hoeller Dream and existence (pp. 81– 105). Humanities Press. Foucault, M. (1954). Maladie mentale et personnalité. PUF. Foucault, M. (1961). Folie et déraison: Histoire de la folie à l'âge classique. Plon. Foucault, M. (1962). Maladie mentale et psychologie. PUF. Foucault, M. (1987). Mental illness and psychology. University of California Press. Foucault, M. (1993). Dream, imagination and existence. In K. Hoeller (Ed.), Dream and existence (pp. 29– 78). Humanities Press. Foucault, M. (1994). Dits et écrits 1954–1988. Gallimard. Foucault, M. (2006). History of madness. Routledge. Foucault, M. (2018a). Les aveux de la chair. Gallimard. Foucault, M. (2018b). La Sexualité: Cours donné à l'université de Clermont-Ferrand (1964), suivi de Le Discours de la sexualité: Cours donné à l'université de Vincennes (1969). Claude-Olivier Doron. EHESS/Gallimard/Seuil. Foucault, M. (2021a). Binswanger et l'analyse existentielle. EHESS/Gallimard/Seuil. Foucault, M. (2021b). Phénoménologie et psychologie 1953-1954. EHESS/Gallimard/Seuil. Foucault, M. (2021c). Confessions of the flesh. Allen Lane. Foucault, M. (2021d). Sexuality: The 1964 Clermont-Ferrand and 1969 Vincennes lectures. Columbia University Press. Foucault, M. (2022). La question anthropologique: Cours 1954-1955. EHESS/Gallimard/Seuil. Early ViewOnline Version of Record before inclusion in an issue ReferencesRelatedInformation

The State of Territory under Globalization | 47 Mais un jour, peut-être, le siècle sera Deleuzien (Foucault 1994: 76) Michel Foucault’s suggestion is often misconstrued. The usual translation, found in the Language, Counter-Memory, Practice collection, is: “perhaps one day, this century will be known as Deleuzian” (165). Unsurprisingly, it is regularly referenced in books on Gilles Deleuze (see, for example, Marks 79 and Dumoncel 67), and indeed there was a special issue of the journal SAQ entitled “A Deleuzian Century?” (Buchanan).1 But, as James Faubion, following Paul Rabinow, notes: the double entendre is neglected – le siècle can also mean “the circle of courtiers,” and the phrase can therefore also be translated as “some day, the in-crowd will be Deleuzian” (xix, xxxix n. 30). We might be content with this, laughing gently at Foucault’s prophetic irony. Deleuze himself certainly saw the suggestion as a joke, or at least as provocative (Negotiations 88-89).2 But there is yet more to this polysemantic phrase. Le siècle, especially in religious contexts, can mean the worldly life or the world as a whole, an exchange of a temporal marker for a spatial signifier. Attempts to understand the world as Deleuzian have been widespread in recent years, with a range of studies taking up his concepts with alacrity. Of course, the “his” obscures the way in which many of his most used concepts are the ones he developed in conjunction with Félix Guattari, published in four important works. Indeed, in What is Philosophy? he and Guattari describe the task of the philosopher as that of formulating concepts (5) and, in his well-known interview with Foucault, Deleuze suggests that “a theory is exactly like a box of tools ... it must be useful. It must function” (Language, Counter-Memory, Practice 208). Does this mean that we should simply sit back and watch while terms such as schizoanalysis, hybridity, smooth and striated space, the molar and the molecular, the rhizome, the refrain and others are paraded for the entertainment and edification of the multitude? Conceptual policing may seem to go against the very nature of the Deleuzian enterprise. The State of Territory under Globalization

This chapter begins the work of interrogating the concept and practice of ceremony historically and theoretically. There has been some important recent work that examines the question of ceremony and its contemporary political instantiations and that examines specific ceremonial practices in different historical periods. This chapter discusses this work, develops an argument about how to understand ceremony in relation to political theology, and shows how tracing the etymology and history of ceremony can be helpful in understanding it today. All ceremonies have at least the trace of a religious lineage, even if they appear to be for purely secular purposes. The chapter explores themes around bodies and materials—gesture, choreography, clothing, and objects; the texts or liturgy of ceremony; and the temporality and spatiality of ceremony. The ceremonial is an aspect of the performance of politics but also of the politics of performance. Through a brief discussion of Shakespeare’s play Henry V, the chapter explores this question of political theater.

Foucault was interested in Shakespeare from his earliest works on madness, through 1970s courses looking at the transition from sovereign to disciplinary power, to a reading in his final lectures of 1984 of King Lear's opening scene as a test of parrēsia. In each Foucault is intrigued by the relation between the theatre as a representation and theatre as a 'tear in the fabric of the world'. This contribution re-examines Foucault's work on theatre and madness in the light of new documentary sources, notably Foucault à Münsterlingen, a report of a visit to a Swiss psychiatric asylum in 1954. There, Foucault attended a 'fête des fous', a carnival of the mad, a festival with roots back to the Middle Ages. Foucault's first two major publications appeared in 1954 – Maladie mentale et personnalité and the introduction to his translation of Ludwig Binswanger's Dream and Existence. Foucault then published very little until The History of Madness in 1961, a book which took a very different approach to these questions, and which led to Maladie mentale et personnalité being revised in 1962. This chapter interrogates the important role that theatre and Shakespeare play in Foucault's early writing on madness and mental illness.

Geographical ResearchVolume 57, Issue 4 p. 448-450 Book Review Handbook on the Geographies of Power edited by Mat Coleman and John Agnew, Cheltenham, Edward Elgar, 2018, ISBN 9781785365638, viii + 423 pp., AU$375 Stuart Elden, Corresponding Author Stuart Elden stuart.elden@warwick.ac.uk Department of Politics and International Studies, University of Warwick, Coventry, UKCorrespondence: Stuart Elden, Department of Politics and International Studies, University of Warwick, Coventry, UK. Email: stuart.elden@warwick.ac.ukSearch for more papers by this author Stuart Elden, Corresponding Author Stuart Elden stuart.elden@warwick.ac.uk Department of Politics and International Studies, University of Warwick, Coventry, UKCorrespondence: Stuart Elden, Department of Politics and International Studies, University of Warwick, Coventry, UK. Email: stuart.elden@warwick.ac.ukSearch for more papers by this author First published: 01 May 2019 https://doi.org/10.1111/1745-5871.12341Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Volume57, Issue4November 2019Pages 448-450 RelatedInformation

In February 2018 the fourth volume of Michel Foucault’s History of Sexuality was finally published. Les aveux de la chair [Confessions of the Flesh] was edited by Frédéric Gros, and appeared in the same Gallimard series as Volumes 1, 2 and 3. The book deals with the early Christian Church Fathers of the second to fifth centuries. This essay reviews the book in relation to Foucault’s other work, showing how it sits in sequence with Volumes 2 and 3, but also partly bridges the chronological and conceptual gap to Volume 1. It discusses the state of the manuscript and whether it should have been published, given Foucault’s stipulation of ‘no posthumous publications’. It outlines the contents of the book, which is in three parts, on the formation of a new experience, on virginity and on marriage. There are also some important supplementary materials included. The review discusses how it begins to answer previously unanswered questions about Foucault’s work, and offers some suggestions about how the book might be received and discussed.

Do We Need a New Biography of Michel Foucault? Stuart Elden (bio) In the 34 years since his death, there has been no lack of interest in Michel Foucault's work. His ideas continue to be analysed, critiqued, utilised, and cited, across an ever-broadening range of disciplines. New books of material by Foucault, whether lecture courses or other previously unpublished material, have appeared at a rapid rate over the last twenty years. Most of these have been quickly translated into English and other languages. Yet there has been no new biography of Foucault for twenty-five years. Didier Eribon's biography was translated in 1991, and David Macey's The Lives of Michel Foucault and James Miller's The Passions of Michel Foucault both appeared in 1993. Naturally, some of the many books on Foucault have had biographical elements, of which David Halperin's Saint Foucault (1995) is perhaps the key example. But that book, as with so many other interpretations and analyses had a rather different purpose than a biography in a strict sense. It was to read Foucault as a gay saint, a figure who could be held up as an exemplar of a particular way of life. I do not doubt that he can be that, but he was of course much more. The second and third editions of Eribon's biography, which appeared in French in 1992 and 2011, are important. The third, in particular, includes a lot of new material, and its English translation is overdue: the existing translation is of the first French edition (1989). Eribon's Michel Foucault et ses contemporains also includes a lot of biographical material, and there are biographical discussions in his Insult and the Making of the Gay Self (1999, 2004). Macey moved onto other topics before his own early death in 2011. His biography will be reissued by Verso in 2019, with an afterword by me. While Eribon and Macey are hard to beat in terms of their analysis and breadth of coverage, a large amount of new material has come to light in the past several years. Beginning in 1997, all Foucault's courses at the Collège de France have been published under the general editorship of François Ewald and Alessandro Fontana. The last of these appeared in French in 2015 and is currently being translated by Graham Burchell. A number of other volumes of material have appeared posthumously. These include Foucault's Introduction to his translation of Kant's Anthropology, originally submitted as part of his secondary thesis. Lecture courses from Toronto, Louvain, Berkeley, and Dartmouth have all been published, as well as volumes of interviews, radio addresses, and other talks. His activist work with the Groupe d'Information sur les prisons (GIP) has been collected in two French volumes edited by Philippe Artières and others (2003, 2013), and an English translation of some of this material is forthcoming. In 2013, the Bibliothèque nationale de France (BnF) bought a large collection of Foucault's papers from his partner, Daniel Defert, and much of this is now available to researchers. Led by Foucault's nephew, Henri-Paul Fruchaud, and with the assistance of Daniele Lorenzini, Ariana Sforzini, Elisabetta Basso and others, some of this material has been published, and a future programme is underway. In recent years we have had, for example, an early 1960s text on madness, the introduction to an early draft of The Archaeology of Knowledge, and a text on Homer dating from the same period. And perhaps the most eagerly awaited, the fourth volume of the History of Sexuality, Les aveux de la chair, was published in February 2018. Some recent books on Foucault have made use of this newly available material to fill out their analysis of Foucault. This was certainly the impetus behind my own studies Foucault's Last Decade (2016), Foucault: The Birth of Power (2017) and one for which the research is still ongoing, The Early Foucault. With each of these, taking the periods 1974-84, 1969-74, and 1950-61 respectively, I have tried to outline Foucault's intellectual history through a juxtaposition of his writings and speeches, his interviews, his lectures and...

This article is a transcript of a conversation between Michel Foucault and Jonathan Simon in San Francisco in October 1983. It has never previously been published and is transcribed on the basis of a tape recording made at the time. Foucault and Simon begin with a discussion of Foucault's 1977 lecture 'About the Concept of the "Dangerous Individual" in 19th-Century Legal Psychiatry', and move to a discussion of notions of danger, psychiatric expertise in the prosecution cases, crime, responsibility and rights in the US and French legal systems. The transcription is accompanied by a brief contextualizing introduction and a retrospective comment by Simon.