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Wrong-Doing, Truth-Telling: The Function of Avowal in Justice, by Michel Foucault Bernard E. Harcourt
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Review
“A stunning set of lectures given by Foucault that focus on the history of 'avowing' one’s acts and the truth of who one is. Foucault seeks to understand at what point it became important not only to confess to a crime, but to avow one’s act in public. For Foucault, avowal of one’s criminality before an established authority becomes a way of reestablishing that authority, and resisting avowal becomes tantamount to civil disobedience. The political implications of his analysis become especially clear in the interviews included here. This is wonderful and arresting read.” (Judith Butler, University of California, Berkeley)“The publication of Foucault’s Louvain lectures, Wrong-Doing, Truth-Telling, beautifully and rigorously established and commented upon by Fabienne Brion and Bernard Harcourt, is an important event in the contemporary blossoming of Foucault studies. In no way is it redundant with the lectures at the Collège de France, whose series is now practically complete. With this amazingly rich inquiry, focusing on the mythical, religious, and judiciary dimensions of 'avowal,' we are offered a unique possibility to understand how Foucault’s genealogy articulated the order of discourse and the power of institutions.†(Etienne Balibar, Université Paris Ouest Nanterre La Défense, author of Politics and the Other Scene)“Wrong-Doing, Truth-Telling is one of Foucault’s most stirring inquiries into what he has named ‘the hermeneutics of oneself.’ These lectures stage the concept of avowal in performances as varied as Greek tragedy, criminal justice, and confessional practices; and they provide us with some of Foucault’s most illuminating observations on the intimate and agonistic relations between sites of enunciation, orders of truth, and investments of power. The subject of avowal is never free of the ethical exigency and the discursive contingency of 'chang[ing] itself, transform[ing] itself, displac[ing] itself, and becom[ing] to some extent other than itself,’ and Foucault’s genius lies in providing us with critical and genealogical reflections on the worldly practices of avowal. Bernard Harcourt and Fabienne Brion’s essential afterword provides both a frame and a ballast to the book. This is a considerable addition to the English archive of the work of Michel Foucault.†(Homi K. Bhabha, Harvard University)”Reconstructed through the patient labours of Fabienne Brion and Bernard Harcourt, . . . [the lectures] are now available in a scrupulous English translation.” (Times Literary Supplement)"Fabienne Brion and Bernard Harcourt are to be congratulated for their invaluable work." (Berfrois)“The Louvain lectures show us an aspect of Foucault’s work that is often neglected in an attempt to focus on his commitment to historicizing: that for histories, even genealogical histories, to be constructed, one must not only trace the changes themselves but also that which is changed and therefore remains, in its changes, continuous.” (Notre Dame Philosophical Reviews)“These lectures are unique and valuable in that, consistent with the direction of Foucault’s work at the time, they expand his explorations of the various modalities of truth and subjectivity into the criminal justice context. Additionally, Foucault’s genealogical work in these lectures situates these specific criminal justice practices within a more far-reaching history than that with which we are familiar. . . . A valuable contribution to both Foucaultian and criminological scholarship.” (British Journal of Criminology 2015-05-22)
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About the Author
Michel Foucault (1926–84) was one of the most significant social theorists of the twentieth century, his influence extending across many areas of the humanities and social sciences.
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Product details
Hardcover: 360 pages
Publisher: University of Chicago Press; Annotated edition edition (June 4, 2014)
Language: English
ISBN-10: 0226257703
ISBN-13: 978-0226257709
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6 x 1.1 x 9 inches
Shipping Weight: 1.3 pounds (View shipping rates and policies)
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In Stephen Greenblatt’s preface to the 2005 edition of his 1980 book Renaissance Self-Fashioning: From More to Shakespeare (University of Chicago Press), Greenblatt makes the following statement about Michel Foucault at Berkeley in 1975:“I had, as it happens, read and been deeply impressed by Madness and Civilization [the 1964 abridged edition of Foucault’s lengthy 1961 book on the history of madness in Europe] – another fruit of my grazing – but I might have missed his visit to a campus whose size and impersonality always led to me hearing, months after the event, that someone or other had delivered a good (or disastrous) lecture. Foucault was not lecturing, but he was giving a friend in the French Department informed me, a small seminar on Zola, and as my teaching schedule left me free time, I decided to sit in on it. I had very little interest in Zola, but it turned out not to matter, since in the course of the semester Foucault did not once, as far as I can recall, mention his name. Instead the seminar was on the successive transformations in the medieval Catholic Church of the concept of penance, from a once-for-all, lifelong public status to a tariff system of penalties based upon the precise nature of the sin confessed, to a complex, sliding scale of penitential practices whose severity was determined by the sinner’s inward assent or resistance to the sin he or she had committed. The priest’s determination of the penitent’s inward disposition depended upon a whole pastoral technology, including the creation of special confessional booths for privacy and the writing of increasingly sophisticated manuals for confessors. These manuals were designed to teach priests how to elicit meaningful descriptions of psychological states – indeed, Foucault argued, they helped create the inner lives over which they assumed control – while at the same time they taught the art of insinuation, so as to help confessors to draw out even the most painful and embarrassing confessions without putting previously unimagined sins into the minds of the faithful.“Foucault’s whole intellectual performance was thrilling: I had never heard anyone speak as he did, for two hours at a time without pause (he was uninterested in questions) and with such extraordinary precision, elegance, and rigor. I would rush away filled with almost evangelical excitement, but when I attempted to recapitulate the argument to my friends, they inevitably looked thoroughly skeptical and resisted my urgings that they attend the next meeting of the sparsely attended seminar. . . .“What I found particularly compelling about the seminar I chanced to attend was Foucault’s argument that the innermost experiences of the individual – the feelings that lurk in the darkness – were not a kind of raw material subsequently worked on by social forces. Rather, they were called into being and shaped by the institutions that claimed only to police them. The experiences were not, for that reason, inauthentic; rather, he argued, the very conviction of authenticity was something that the institution, with its doctrines, its hierarchies, its architectural arrangements, its procedures, its conceptual periodicity and discursive adequacy, made possible. There was, in short, a deep, hidden, necessary relation between the sense of self and a social institution that claimed for itself the power to reward and to punish. This vision of the nature of the inner life was deeply pessimistic – the hidden place into which one might hope to retreat in order to escape a totalizing institution was itself created by that institution – but pessimism seemed constructed around a small, irreducible core of hope: it was possible to see how it was done and therefore it was in principle possible to see how it might be undone†(pages xiv-xv).I am not sure what all Greenblatt may mean here by “undone.†But I will return to this below – and to another point Greenblatt makes here.However, it strikes me that his book The Rise and Fall of Adam and Eve (Norton, 2017) is a serious effort on his part to enact the spirit of showing how the past tradition of Western Christian thought might possibly be “undone,†as it were, in the thought and consciousness of contemporary Christians who have been influenced by it.In any event, I am impressed by Greenblatt’s memory in 2005 of what Foucault had said in 1975 in Berkeley. I am also impressed to know that Foucault’s 1975 seminar at Berkeley was sparsely attended, as Greenblatt puts it, because, as Greenblatt explains, when Foucault lectured at Berkeley the following year, he was suddenly popular. At a certain juncture, Foucault’s thought swept across academia in the United States like a tsunami – or at least as part of a tsunami. In certain American academic circles, he was an academic celebrity – the academic equivalent of a rock star. Like a rock star, he had wildly enthusiastic fans.Now, my favorite scholar is the American Jesuit Renaissance specialist and cultural historian Walter J. Ong (1912-2003; Ph.D. in English, Harvard University, 1955) in English at Saint Louis University (SLU), the Jesuit university in St. Louis, Missouri (USA). For many years, Ong also held an appointment as the William E. Haren Professor of Humanities in Psychiatry in the SLU School of Medicine. As noted above, Greenblatt said that Foucault’s 1964 book Madness and Civilization had impressed him. If Ong read Foucault’s 1964 book, he evidently published nothing about it.However, Ong discusses medieval and Renaissance and later Roman Catholic practices of confession and manuals for confessors in the subsection “Moral Theology and the Self†in his book Hopkins, the Self, and God (University of Toronto Press, 1986, pages 99-106), the enlarged published version of his 1981 Alexander Lectures at the University of Toronto. Because the Victorian Jesuit poet and classicist Gerard Manley Hopkins (1844-1889) was himself a Jesuit, Ong also discusses certain aspects of the Jesuit tradition of spirituality.In addition, Ong deploys certain features of his thought that he develops in his earlier books and articles as the conceptual framework for discussing Hopkins – and Jesuit spirituality. In the introduction (pages 3-6), Ong says, “This book is an enlargement of the Alexander Lectures delivered at the University of Toronto in 1981†(page 6). The enlargement apparently includes listing a number of works in the references (pages 161-172) that Ong does not explicitly refer to in the text or in the parenthetical documentation in the book, including (page 164) Greenblatt’s 1980 book Renaissance Self-Fashioning: From More to Shakespeare (University of Chicago Press), mentioned above.Now, in Ong’s most widely translated book Orality and Literacy: The Technologizing of the Word (London and New York: Methuen, 1982), he briefly alludes (pages 165-166) to Foucault, but he does not list any specific works by Foucault in his bibliography (pages 180-195). Instead, Ong quotes (page 166) a secondary source for a critique of Foucault.Ong rounds off his 1982 book Orality and Literacy: The Technologizing of the Word with the deeply polemical chapter titled “Some Theorems†(pages 156-179). I agree with Ong that the word “theorems†is an apt word for him to use to characterize the deeply polemical points he makes. His so-called theorems enable him to assert in no uncertain terms that his thought gives him a decisive edge over the thought of all the competing thinkers he names – including Foucault (pages 165-166), as mentioned. However, even though I happen to agree with Ong that his so-called theorems do indeed give him a decisive edge over Foucault, I nevertheless think that I can point out certain ways in which aspects of Foucault’s thought can be situated in the more comprehensive conceptual framework of Ong’s thought.Now, I seriously doubt that Foucault would have been familiar by the 1980s with Ong’s work, even though Ong had published the massively researched book about the French Protestant logician and educational reformer Peter Ramus (1515-1572), Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason (Harvard University Press, 1958 – the year in which Foucault turned thirty-two).Subsequently, Ong published the book The Presence of the Word: Some Prolegomena for Cultural and Religious History (Yale University Press, 1967), the expanded version of his 1964 Terry Lectures at Yale University. As to Foucault’s various discussions of agonistic testing and adversarial orientations in Wrong-Doing, Truth-Telling (pages 27, 30, 31, 32, 37, 46, 47, 48, 49, 51n4, 52n19, 52n31, 89n80, and 202), Ong discusses agonistic structures at length in his 1967 book The Presence of the Word: Some Prolegomena for Cultural and Religious History (pages 195-286), and in his 1981 book Fighting for Life: Contest, Sexuality, and Consciousness (Cornell University Press), the expanded version of Ong’s 1979 Messenger Lectures at Cornell University.To be sure, in Wrong-Doing, Truth-Telling, Foucault does not explicitly advert to certain key points in Ong’s thought – for example, about primary orality, about the role of phonetic alphabetic literacy, and about the role of the Gutenberg printing press. For these reasons, and others, I see Ong’s thought as establishing a more comprehensive conceptual framework for considering Foucault’s thought – the scope of which has been enlarged considerably by a number of posthumously published books.Briefly, Foucault’s body of work, including his posthumously published books, can be seen as providing details about our Western cultural and religious history. In general, Foucault’s body of work can be seen as detailing our collective Western “shadow†– that is, the collective counterpart of what the Swiss psychiatrist and psychological theorist C. G. Jung, M.D. (1875-1961), describes as a person’s individual personal “shadow.â€This now brings me back to another point Greenblatt makes in the lengthy quote above. To recapitulate, he says, “What I found particularly compelling about the seminar I chanced to attend was Foucault’s argument that the innermost experiences of the individual – the feelings that lurk in the darkness – were not a kind of raw material subsequently worked on by social forces. Rather, they were called into being and shaped by the institutions that claimed only to police them†(page xiv).It strikes me that Ong has allowed himself a certain wiggle-room – enough wiggle-room to accommodate the points Greenblatt here attributes to Foucault -- in his articulation of his relationist thesis, as he styles it, about cultural history as he articulates it in the preface to his book Interfaces of the Word: Studies in the Evolution of Consciousness and Culture (Cornell University Press, 1977):Ong’s thesis, he says, “is sweeping, but it is not reductionist, as reviewers and commentators, so far as I know, have all generously recognized: [my] works do not maintain that the evolution from primary orality through writing and print to electronic culture, which produces secondary orality, causes or explains everything in human culture and consciousness. Rather, the thesis is relationist: major developments, and very likely even all major developments, in culture and consciousness are related, often in unexpected intimacy, to the evolution of the word from primary orality to its present state. But the relationships are varied and complex, with cause and effect often difficult to distinguish†(pages 9-10).Major cultural developments would include modern science, modern capitalism, modern representative democracy, the Industrial Revolution, and the Romantic Movement in philosophy, literature, and the arts. Ong discusses the Industrial Revolution and the Romantic Movement in his book Rhetoric, Romance, and Technology: Studies in the Interaction of Expression and Culture (Cornell University Press, 1971) and elsewhere.But Ong allows enough wiggle-room in his statement of his thesis that we can relate certain aspects of Foucault’s thought to Ong’s thesis, but Ong says nothing that would exclude Foucault’s studies of our Western cultural history.In Foucault’s 1981 lectures at the Catholic University of Louvain, published as the book Wrong-Doing, Truth-Telling: The Function of Avowal in Justice, translated from the French by Stephen W. Sawyer; edited by Fabienne Brion and Bernard E. Harcourt (University of Chicago Press, 2014; orig. French ed., 2012), Foucault discusses the Catholic tradition of thought in detail. However, he does not discuss St. Ignatius Loyola (1491-1556 CE), the founder of the Jesuits, the author of the book the Spiritual Exercises, and the Roman Catholic Church’s patron saint of spiritual directors – nor does Foucault discuss Jesuit spirituality. Perhaps Foucault’s silence about Jesuit spirituality is an expression of his attitude about his Jesuit education in the early 1940s.In any event, the editors Fabienne Brion, a law-school professor at the Catholic University of Louvain, and Bernard E. Harcourt, now a law-school professor at Columbia University, have supplied a preface (pages 1-10) and a postscript titled “The Louvain Lectures in Context†– that is, in the context of Foucault’s thought before and after his 1981 lectures at Louvain (pages 271-319).Now, to Foucault’s credit, he does discuss primary sources, not secondary sources, in his lengthy historical discussion in Wrong-Doing, Truth-Telling of notable figures, for better or worse, in the Catholic tradition of thought, including the following persons:Antoine the Anchorite, Saint (c.86-c.160 CE), page 144Irenaeus of Lyons, Saint (c.140-c.202 CE), pages 109, 123n39Clement of Alexandria (150-c.215 CE), pages 141, 142, 153n6, 158n35Tertullian (c.160-c.220 CE), pages 107, 108, 109, 110n, 113, 115, 123n35, 123n40Origen c.185-c.254 CE), pages 142, 153n6, 158nn36-37, 160n53Athanasius of Alexandria, Saint (296-373 CE), pages 144, 145, 159n45Basil of Caesarea, Saint (329—379 CE), pages 138, 157n29Gregory of Nazianzus, Saint (c.330-c.389 CE), pages 176, 177, 193n12, 194n13Ambrose of Milan, Saint (340-397 CE), pages 124n46, 193n7Evagrius Ponticus (346-399 CE), pages 146, 153n6, 157n27, 160n57, 161n61, 167, 169Chrysostom, Saint John (347-407 CE), pages 143, 144, 148, 158nn38-39, 159nn40-41, 159n6, 160n53Jerome, Saint (c.347-419/420 CE), pages 108, 115, 123n38, 129, 143, 153n6Augustine of Hippo, Saint (354-430 CE), 93, 181, 187, 191n1Cassian, John (360-435 CE), pages 125, 128, 129, 132, 134, 135, 136, 137, 139, 140, 145, 146, 150, 151, 153nn3-4, 153n6, 155nn18-20, 155n22, 156nn22-24, 156n26, 157n28, 157nn31-33, 158nn47-51, 158n54, 158nn56-57, 159n58, 159nn60-61, 163, 164, 167, 170, 173, 174Benedict of Nursia, Saint (c.480-c.547 CE), pages 129, 192n4, 193n7, 193n10Colombanus, Saint (c.543-615 CE), pages 181, 194n14Donatus, Saint (c.660 CE), pages 172, 193nn10-11Alexander of Hales, Franciscan theologian (c.1170/1185-1245 CE), pages 184, 194-195n19Francis of Assisi, Saint (1181-1226 CE), pages 173Raymond of Penyafort, Saint (c.1185-1275 CE), pages 188, 189, 195n26Thomas Aquinas, Saint (c.1224-1274 CE), pages 195n19, 196n26Luther, Martin (1483-1546 CE) 187, 195n25Calvin, John (1509-1564 CE), page 187Now, in Fabienne Brion and Bernard E. Harcourt’s postscript “The Louvain Lectures in Context,†mentioned above, the editors emphasize how Foucault’s 1981 lectures are connected with his 1983-1984 lectures at the College de France, posthumously published in English translation as the book The Courage of Truth, translated from the French by Graham Burchell; edited by Arnold I. Davidson (Palgrave, 2011; orig. French ed., 2009).Now, in 2018, the fourth volume of Foucault’s History of Sexuality was posthumously published in French, but it has not yet been translated into English. Jose Dueno, an associate editor, published a review of it in the Jesuit-sponsored magazine America – in the Fall Literary Review issue dated October 10, 2018. In this new 448-page book, according to Jose Dueno, Foucault further discusses the Catholic practices of examination of conscience and confession.According to Fabienne Brion and Stephen W. Sawyer, Foucault’s History of Sexuality is kind of a history of the subject – that is, a history, in Foucault’s own wording, of “the relationship of self with self and the constitution of oneself as a subject†(page 290).Now, in the Roman Catholic tradition of thought, the Canadian Jesuit philosopher and theologian Bernard Lonergan (1904-1984) is famous for his turn to the subject, most notably in his philosophical masterpiece Insight: A Study of Human Understanding, 5th edition (University of Toronto Press, 1992; orig. ed., 1957). As Ong puts it in his 1986 book Hopkins, the Self, and God, mentioned above, the trick for Catholic thinkers today is to be “subject-oriented (not simply ‘subjective’)†(page 95).In Fabienne Brion and Bernard E. Harcourt’s “The Louvain Lectures in Context,†mentioned above, the authors’ concluding paragraph strikes me as so unusual that it is worth quoting here in its entirety:“In the end, this leaves us free to guide ourselves by that ‘only kind of curiosity . . . that is worth acting upon with a degree of obstinacy: not the curiosity that seeks to assimilate what is proper for one to know, but that which enables one to loosen one’s hold on one’s self.’ That curiosity, in other words, which might enable us to loosen ourselves from the engagements and interests that attach us to our identities, and from the fear that we will find ourselves naked if we undo these identities without daring, like Diogenes, to embrace our act. [Their word ‘undo’ here calls to mind Greenblatt’s word ‘undone’ quoted above.] Foucault suggested that there is militancy in the Cynic life ‘that returns the beneficial sovereignty of the bios philosophikos into combative endurance.’ If the study of government through truth means examining speech acts by which individuals constitute themselves as subjects and tie themselves to identities given as their truth, then to oppose the courage of truth to the power of truth may mean inventing a philosophical clinical practice of the subject that enables subjects to loosen themselves from the identities by which they are governed†(page 310).It strikes me that Jesuit spirituality aims at loosening the identities of Jesuits and at constituting themselves as subjects. However, your guess is as good as mine as to how many Jesuits over the centuries experienced a loosening of their identities so that they reconstituted themselves as subjects.Moreover, apart from Jesuits, your guess is also as good as mine as to how many other persons over the centuries experienced a loosening of their identities so that they reconstituted themselves as subjects.In any event, Foucault’s various detailed discussions of the practices of the examination of conscience and confession are, overall, consistent with Ong’s sweeping account of the inward turn of consciousness in Western cultural history, which he connects with the interiorization of phonetic alphabetic writing systems, and later with printing, after the Gutenberg printing press emerged in the mid-1450s (see, for example, Ong’s 1986 book Hopkins, the Self, and God, page 4).
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