By Perry Zurn
Shaped within the wake of may well 1968, the Prisons info workforce (GIP) was once an intensive resistance flow energetic in France within the early 1970's. Theorist Michel Foucault was once seriously concerned. This e-book collects interdisciplinary essays that discover the GIP's assets either for Foucault stories and for legal activism this day.
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Additional resources for Active Intolerance: Michel Foucault, the Prisons Information Group, and the Future of Abolition
In fact, Foucault suggests 28 ● Ladelle McWhorter two related reasons. One is that such theory was useful for a long time as a means of opposing sovereign power to make way for disciplinary mechanisms. 30 Institutionalized political philosophy helped make this happen; it has been active in squelching thought and undermining the possibility of effective resistance. Condemnatory as this critique is, however, its limited scope suggests that Foucault might already have begun to rework his conception of philosophy more generally, setting him on the path that he would take through the next eight years.
For additional material on FHAR, see Didier Eribon, “Resistance and Counterdiscourse,” Insult and the Making of the Gay Self (Durham: Duke University Press, 2004), 310–318; Frederic Martel, The Pink and the Black: Homosexuals in France since 1968 (Stanford, CA: Stanford University Press, 1999); as well as the works of FHAR leader, Guy Hocquenghem, including Homosexual Desire (1972; Durham: Duke University Press, 1993). Defert, “L’ é mergence d’un nouveau front: les prisons,” 323. Foucault, “Je perç ois l’intolé rable” (1971), FDE1, no.
1 When we encounter any one of these scattered statements, it is easy to dismiss them as hyperbole, irritation with an interviewer, or sometimes a limited political maneuver. But taken together, in their persistence over the course of at least 13 years, we might suspect that they signify something deeper. This chapter’s aim is to take these comments very seriously to see what light they might shed on Foucault’s conception and practice of both philosophy and political activism and what they might suggest about the value of philosophy in the twenty-first century.