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[Xmca-l] Re: Foucault
My apologies if my "chaining" off your comment about cocktail parties
distracted from the main point of the ongoing discussion, Phillip.
Could you say more about what an historical ontology of oneself means? I
can understand the truth of the idea that In any interaction with others,
whether at a cocktail party or in an academic discussion group, one is
creating one's own history and that an autobiography is a self history from
ego's point of view. If one theorizes, then theorizing is a mode of
activity/experience that becomes the material of autobiography.
I am still back on David's earlier claim that cultural historical
approaches to understanding human development do not view data as ways of
testing/evaluating/improving theory. I may have gotten confused by thinking
that the discussion on Foucault, Merleau-P, et. Were part of that
discussion. A lot swirling around at once.
A pathway out of the thicket would be gratefully received.
On Tuesday, September 16, 2014, White, Phillip <Phillip.White@ucdenver.edu>
> as you write, Martin, yes, they had similar descriptions of their work
> "Foucault came to describe his work overall as a "historical ontology of
> ourselves." Certainly both Sartre and Merleau-Ponty were philosophers on
> ontology, and of history."
> the difference is, i believe, that Foucault identified with those peoples
> who have been marginalized: prisoners, those deemed mentally ill, and
> homosexuals. he said that his writings were autobiography. and i've come
> to understand my own work as a way of autobiography. i've begun to think
> of theory as a way of autobiography.
> i believe that i recognize a great deal of autobiography performed here on
> xmca - just as one sees autobiography performed at a cocktail party.
> (that's a great metaphor!)
Development and Evolution are both ... "processes of construction and re-
construction in which heterogeneous resources are contingently but more or
less reliably reassembled for each life cycle." [Oyama, Griffiths, and