Care and abandonment: A response to Mika Ojakangas' "impossible dialogue on bio-power: Agamben and Foucault"

Foucault Studies

Volumn , Issue 2, 2005, Pages 29-36

  Margaroni, Maria ^a  

^a UNIVERSITY OF CYPRUS   (Cyprus)

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[No Author keywords available]

Indexed keywords

EID: 33744794455     PISSN: None     EISSN: 18325203     Source Type: Journal    
DOI: 10.22439/fs.v0i2.857     Document Type: Note

References (15)

1. William Shakespeare, "The History of King Lear," in Stanley Wells and Gary Taylor (eds.) The Complete Oxford Shakespeare. III. Tragedies (Oxford: Oxford University Press, 1987), 1,252.
2. Giorgio Agamben, Homo Sacer: Sovereign Power and Bare Life (Stanford, CA: Stanford University Press, 1998), 6.
3. Michel Foucault, The Order of Things: An Archaeology of the Human Sciences (London: Routledge, 1974), 312.
4. Agamben, Homo Sacer, 9.
5. Foucault, The Order of Things, 323.
6. See Foucault's discussion of George III in Michel Foucault, Le Pouvoir Psychiatrique: Cours au College de France (1973-1974) (Paris: Seuil/Gallimard, 2003), 21-32.
7. Alan Bennett, The Madness of George III (London: Faber and Faber, 1992), 3.
8. Bennett, The Madness of George III, 3.
9. See Michel Foucault, "Technologies of the Self," in Luther H. Martin, Huck Gutman and Patrick H. Hutton (eds.) Technologies of the Self: A Seminar with Michel Foucault (London: Tavistock Publications, 1988).
10. During the amende honorable the condemned man's body is literally inscribed and presented as a text fit for the edification of all spectators, including the condemned man himself. This is what Bouton, the officer of the watch whose account Foucault cites, writes: "After these tearings with the pincers, Damiens, who cried out profusely, though without swearing, raised his head and looked at himself; [...] Then the ropes that were to be harnessed to the horses were attached with cords to the patient's body; [...] The horses tugged hard, each pulling straight on a limb, each horse held by an executioner. [...] He raised his head and looked at himself." See Michel Foucault, Discipline and Punish: The Birth of the Prison (Harmondsworth, Middlesex: Penguin, 1991), 4.
11. Foucault writes: "The body now serves as an instrument or intermediary: if one intervenes upon it to imprison it, or to make it work, it is in order to deprive the individual of a liberty that is regarded both as a right and as property. [...] If it is still necessary for the law to reach and manipulate the body of the convict, it will be at a distance, in the proper way, according to strict rules, and with a much 'higher' aim." Foucault, Discipline and Punish, 11.
12. Giorgio Agamben, "Absolute Immanence," in Jean Khalfa (ed.) An Introduction to the Philosophy of Gilles Deleuze (London & New York: Continuum, 2003), 166-167.
13. Michel Foucault, The History of Sexuality. Vol. I. An Introduction (Harmondsworth, Middlesex: Penguin, 1990), 138.
14. Judith Butler, Precarious Life: The Powers of Mourning and Violence (London & New York, Verso, 2004), 68.
15. Agamben is emphasizing the necessity to "read Foucault's last thoughts on biopower, ... together with Deleuze's final reflections... on 'a life...' as absolute immanence and beatitude" ("Absolute Immanence", 168).