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At the time of his death in 1984, at the age of fifty-eight, Michel Foucault was widely regarded as one of the most powerful minds of this century. Hailed by distinguished historians and lionized on his frequent visits to America, he continues to provoke lively debate. The nature and merits of his accomplishments remain tangled in controversy. Rejecting traditional liberal and Marxist "dreams of solidarity," Foucault became the very model of the modern intellectual, replacing Sartre as the figure of the eminent Parisian and cosmopolitan master thinker.
Foucault himself discouraged biographical questions, claiming that he was "not at all interesting." Didier Eribon's captivating account overthrows that assertion. As a journalist well acquainted with Foucault for years before his death, Eribon was particularly well placed to conduct the dozens of interviews which are the cornerstone of this book. He has drawn upon eyewitness accounts by Foucault's closest associates from all phases of his life--his mother, his schoolteachers, his classmates, his friends and enemies in academic life, and his celebrated companions in political activism, including Simone Signoret and Yves Montand. Eribon has methodically retraced the footsteps of his peripatetic subject, from France to Sweden to Poland to Germany to Tunisia to Brazil to Japan to the United States. The result is a concise, crisply readable, meticulously documented narrative that debunks the many myths and rumors surrounding the brilliant philosophe--and forces us to consider seriously the idea that all his books are indeed, just as Foucault said near the end of his life, "fragments of an autobiography."
Who was this man, Michel Foucault? In the late 1950s Foucault emerged as a budding young cultural attach�, friendly with Gaullist diplomats. By the mid-1960s he appeared as one of the avatars of structuralism, positioning himself as a new star in the fashionable world of French thought. A few months after the May 1968 student revolt, with Gaullism apparently shaken, he emerged as an ultra-leftist and a fellow traveler of Maoists. Yet during this same period, Eribon shows, he was quietly and adroitly campaigning for a chair in the College de France--the very pinnacle of the French academic system. This book does more than follow the career of one extraordinary intellectual. It reconstructs the cultural, political, and intellectual life of France from the postwar years to the present. It is the story of a man and his time.
- Sales Rank: #1569006 in Books
- Brand: Brand: Harvard University Press
- Published on: 1991-10-01
- Original language: English
- Number of items: 1
- Dimensions: 1.28" h x 6.41" w x 9.55" l,
- Binding: Hardcover
- 448 pages
Features
- Used Book in Good Condition
From Library Journal
Michel Foucault (1926-84), whose agile linkage of contemporary literature and French philosophy with social history has provided us with seminal works on the histories of madness, prison, and even sex, shares the limelight in this first biography with the intellectual scenes of which he was but a part. Only the barest outline of his childhood and adolescence (during wartime Paris) is given, and even most of what we are told of his later life seems to take a backseat to the publication histories of his books and his impressions of his contemporary thinkers and colleagues. Eribon, a journalist, appears to have a clear understanding of Foucault the man but falls short of presenting him fully fleshed to the reader. For specialists and where interest warrants.
- Francisca Goldsmith, Berkeley P.L., Cal.
Copyright 1991 Reed Business Information, Inc.
From Kirkus Reviews
A meticulous and authoritative biography of the influential French philosopher and historian, by an editor at Le Nouvel Observateur who was closely acquainted with Foucault during his later years. Foucault (1926-84) is known in this country mainly as one of the prime exemplars of structuralism, the radical school of thought developed in the late 60's and 70's to question the foundations of many social and philosophical systems. In reality, as Eribon makes clear, Foucault was more of an intellectual historian than a philosopher, and achieved his greatest successes when attempting to set forth the ``archaeology'' of a concept or idea. This is what he did in Madness and Civilization, which traced the development of Western notions of sanity and reason as reflected in social attitudes towards madness. His monumental History of Sexuality, left unfinished at his death, was to provide a similar blueprint for the modern understanding of eroticism. Eribon's exposition is readable and clear, and makes good use of the many interviews he held with Foucault during his lifetime, as well as his meetings with Foucault's colleagues and friends. The picture that emerges is of someone at once distant and complex: Foucault hated easy characterizations and refused to ``take sides'' when it came to politics or philosophy. His early dalliance with Marxism quickly gave way in the late 50's, and his later conservatism evaporated as soon as he won his post at the College de France (where, during the 70's and 80's, he became known as one of the most active leftists in the country). Solitary and rather reclusive despite his wide circle of friends, Foucault's public life was largely restricted to his professional writings, and it is to Eribon's credit that he concentrates mainly on these, since they provide the truest picture of Foucault available. Superbly written and carefully documented: Eribon has managed to provide a scholarly exegesis of Foucault that will also serve as a good introduction for the lay reader. -- Copyright �1991, Kirkus Associates, LP. All rights reserved.
Review
Didier Eribon...has produced an astonishingly readable account of the man and his ideas , which is also in many ways an intellectual history of postwar France, so wide a trail did Foucault blaze in his time...Eribon's sensitive, lucid and wide-ranging intellectual biography gives us both an appealingly personal view of this quirky and brilliant man, and also a sense of his true stature. (Thomas Frick Los Angeles Times Book Review)
Foucault is well served by his biographer, who has not hesitated to paint a warts-and-all portrait of his complicated, sometimes contradictory, subject. Eribon's book offers readers not only a fascinating account of Foucault's life and work, but a first-class short course in the contemporary French literary scene. (Ron Grossman Chicago Tribune)
A striking biography. (Alan Ryan New York Review of Books)
Most helpful customer reviews
2 of 2 people found the following review helpful.
Magnificent biography, not only of Foucault, but of an epoch in French thought and society
By Nikolay Nikolov
This biography is an important supplement to anyone who is interested in Foucault's thought; it serves to gently connect his evolving theoretical and political frameworks with changes in his personal life. It captures such a turbulent time in French society and it provides the reader with the opportunity of coming closer to some of the most fascinating and important minds of the 20th century. This book is not just about Foucault. It is about the transgression of the traditional project of modernity; it's about the constitution of an ethos, or attitude shared by a group of prominent men and women, who were to have a long lasting effect, even in our contemporary culture today
0 of 0 people found the following review helpful.
Five Stars
By FP
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0 of 0 people found the following review helpful.
AN EXCELLENT AND INSIGHTFUL BIOGRAPHY OF THE FRENCH PHILOSOPHER
By Steven H Propp
Didier Eribon is an editor at ‘Le Nouvel Observateur’ as well as an author. He wrote in the Preface to this 1989 book, “No doubt the real reason that some object to a biography of Foucault is their feeling that discussion of homosexuality would be controversial… Obviously, this book is destined to elicit contradictory reactions from those who think I have said too much and those who would like more details or description… My preference lies closer to the second point of view, but I also had to consider the feelings of those who hold the other. I made no attempt to conceal facts, but my intention was not to write a sensational book… I decided to tell the facts when telling them was necessary to an understanding of some particular event… I passed over them in silence when they were connected only with the secret territory that every individual creates in his or her own life. However, this point is worth noting: Foucault himself gave interviews to homosexual reviews both in France abroad in which he expressed himself at length. Those prepared to be indignant about my ‘revelations’ should know that many of them are only quotations and translations of his own words.” (Pg. x)
Of Foucault’s education at the Ecole Normale Sup�rieure� Eribon observes, “He was a solitary, unsociable boy, whose relationships with others were very complex and often conflict-ridden… Foucault withdrew into his solitude, leaving it only to scoff at the others with a ferocity that soon became notorious. He subjected those he particularly disliked to constant putdowns and laughing scorn. He gave them insulting nicknames, going after them doggedly in public… He argued with everybody. He got angry. He exuded in every direction a formidable level of aggression and, in addition, a pronounced tendency toward megalomania. Foucault liked to make a production of the genius he knew he had.” (Pg. 25-26)
Of Foucault’s teaching days, he comments, “The teachers may have appreciated their young colleague, but some of his students experienced Foucault’s teaching as a long hermetic discourse. Imagine eighteen- or twenty-year olds with only a rudimentary knowledge of French being dealt dizzying interpretations of Sade’s work or of madness in Racine! A few students from this period still sound angry when they talk about those lectures: ‘It was enough to turn you off French’; ‘Going to class was really painful.’” (Pg. 78)
He notes, “After 1968 he would draw closer to antipsychiatry movements, sometimes even very close, although he was often annoyed by the infantilism of some of their most extreme adherents… But he never became involved in militant activism concerning asylums to the same extent that he was on the question of penal institutions. He never really took part in the antipsychiatry movements but was content to go along with them from some distance, at the most to encourage them… He supported the translation into French of the books of Thomas Szasz, took part in a group founded by radical Italian psychiatrists…” (Pg. 126)
Of his later teaching career, Eribon says, “He also gave a course on sexuality, starting with a discussion of Freud and the theory of infantile sexuality. He made no secret of his intention to write something on this subject … In 1976, immediately after publishing [Discipline and Punish], he came out with the first volume of a vast enterprise whose general title was ‘The History of Sexuality.’ … he was asked many questions about moving from one field of inquiry to another and about the connections between them. But in fact these preoccupations had been cohabiting in Foucault’s thought since the 1960s. His lectures, moving from sexuality to law and from law to sexuality make this perfectly plain.” (Pg. 139)
After the first volume of HOS came out, Eribon notes, “As always, Foucault meant to conduct these historical investigations himself. That was his practice as a historian. Never content with reading works already written on one question or another, on one period or another, he had to go see for himself. No doubt this was one of the greatest ruptures that Foucault effected in philosophical thought.” (Pg. 274)
He acknowledges, “Once triggered, Foucault’s anger was not easily placated. Foucault demanded absolute fidelity in friendship, and never pardoned anything he considered a betrayal or treachery. [Pierre] Nora was simply one of many friends with whom he broke. There were many names one did not mention in Foucault’s presence.” (Pg. 292-293)
He states, “For Foucault the United States represented not only the pleasure of work but also, quite simply, pleasure. He savored the freedom available in New York and San Francisco, where reviews and newspapers thrive along with bars and nightclubs in homosexual neighborhoods. There, a vast gay community is organized and determined to reestablish its rights… Discovering that homosexuality, which he had had so much trouble acknowledging and accepting, was an open and visible way of life and culture in New York and San Francisco, Foucault now wanted to live it to the full… He also talked about the ‘subculture of sado-masochism.’ … The joy of America for Foucault was that he had finally achieved a reconciliation with himself. He was happy in his work. He was happy in pleasures of the flesh… He dreamed aloud of living in the California paradise. Sunny, magnificent… But that was precisely where the new plague began to spread its agonizing devastation.” (Pg. 314-316)
He records, “[The Use of Pleasure and Care of the Self] would be his last books. His impatience, his rush, his determination to see them published … despite the fact that he was frequently dizzy and dogged by lassitude, his absolute refusal to rest, to take a vacation… all point to the likelihood that he knew… Did he know, then, that he was at death’s door? That he had AIDS? No, say most of his friends. He never knew the nature of this suffocating illness. Even in the hospital he was making enthusiastic plans for a trip… Did he really believe it? Or did he want to reassure his friends? There is some evidence that the latter is the case. During the winter before his death, he telephoned Dum�zil and told him, ‘I think I have AIDS.’ … This does not say he was sure. But in this confidence, quietly murmured to his old friend… must we not hear the voice of truth acknowledging itself? Foucault knew, but, above all, he did not want to tell the people around him… Foucault knew. And he did not want to know.” (Pg. 324-325)
This book is a balanced approach to telling the story of Foucault’s life and work. While hardly painting Foucault as a saintly figure (cf. David Halperin’s “Saint=Foucault: Towards a Gay Hagiography”), he often succeeds in taking the “middle course” that he intended.
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