Dezember 16, 2016, 10:00 a.m.,
Beattie AH.,
Allgemein.
<span class="paragraphSection"><div class="boxTitle">Abstract</div>Using a case study of the Protestant churches in the British zone in occupied Germany after the Second World War, the article explores church responses to an often-neglected aspect of the Allies’ purge of post-Nazi Germany: their mass internment of German civilians. Whereas the literature is critical of church support for former Nazis and opposition to Allied measures, the article argues for differentiation. Church assistance for internees was even more extensive than previously recognized and erred on the side of assisting undeserving former Nazis, while also being somewhat selective and discerning. Much church activity was in opposition to the British, yet there was also a degree of cooperation and negotiation. The article argues that ecclesiastical criticism of civilian internment was not merely a symptom of a refusal to confront the past or an expression of nationalist ideology. Internment was a genuine object of criticism in its own right and a source of wider church objections to denazification. Ultimately, Allied internment policy, pressure from below, interconfessional rivalry, national solidarity and the lack of a German government all contributed to the Protestant churches becoming outspoken critics of the Allies and advocates for those members of the German people who found themselves in civilian internment camps.</span>
Quelle: https://academic.oup.com/gh/article/35/1/43/2706326/Lobby-for-the-Nazi-Elite-The-Protestant-Churches?rss=1
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Dezember 16, 2016, 10:00 a.m.,
Goeschel, C.,
Allgemein.
<span class="paragraphSection"><span style="font-style:italic;">Hitler’s Compromises: Coercion and Consensus in Nazi Germany</span>. By StoltzfusNathan. New Haven and London: Yale University Press. 2016. Xii + 415 pp. £25.00 (hardback).</span>
Quelle: https://academic.oup.com/gh/article/35/1/161/2706325/Hitlers-Compromises-Coercion-and-Consensus-in-Nazi?rss=1
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Dezember 15, 2016, 5:00 p.m.,
LAURA STARK,
Allgemein.
ABSTRACT
Michel Foucault's The Order of Things is uniquely relevant to historians because it is about the contradictions of writing history in the present day, and because it makes claims absent from other books often seen as similar, such as Thomas Kuhn's The Structure of Scientific Revolutions. For Order, the present-day modern episteme is characterized by unconscious elements that connect Man through time. These unconscious elements are only vaguely discernible to himself and are deformed in the process of representation, that is, by putting experience into words. At the same time, history-writing presumes to pull these unconscious elements out of the depths of human experience, time, and space. These assumptions create contradictions for historians in the present day and warrant particular interpretations of evidence that override alternative plausible interpretations. The inescapable contradictions of writing history in the modern episteme are most apparent in histories of what philosopher Ian Hacking calls “moral kinds,” as shown by an extended analysis of a recent history article on medical experimentation on prisoners. The overarching aim of this essay is to identify stronger, weaker, and usefully plausible interpretations of historical evidence—and, inspired by Foucault, to extend the imaginative possibilities for writing history.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10833
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Dezember 15, 2016, 5:00 p.m.,
FRÉDÉRIC WORMS,
Allgemein.
ABSTRACT
An explicit controversy stirred by Foucault's announcement of the “death of man” in Les mots et les choses had a side effect: it hid another kind of controversy between allies and friends, that is between Foucault and contemporaries of the new moment he was opening, among whom were Canguilhem, Deleuze, and Derrida. These internal and unexpected controversies are the very life of the “60s” moment in French philosophy. It so happens that they also all dealt with the question of life, thus leading to the heart of our moment today.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10830
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Dezember 15, 2016, 5:00 p.m.,
GARY GUTTING,
Allgemein.
ABSTRACT
Foucault's histories are typically aimed at what he regarded as intolerable political consequences of knowledge-based disciplines such as psychiatry and medicine. But The Order of Things is hard to fit into this pattern. What are the intolerable political consequences of the metaphysical and epistemological “humanism” the book attacks? To answer this question, I discuss Foucault's attitude toward Sartre and Deleuze, neither mentioned in The Order of Things but both of central importance for understanding its political significance. My conclusion is that the book fails as a political critique of Sartre (and political humanism in general) and instead expresses Foucault's personal ethical preference for Deleuzian limit experiences.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10828
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Dezember 15, 2016, 5:00 p.m.,
AHMED RAGAB,
Allgemein.
ABSTRACT
Foucault's analysis of the history of evolutionary thought in Les Mots et les choses introduces monsters as incomplete beings that form important steps on the evolutionary ladder toward the terminal species. Monsters represent attempts by nature to achieve the perfection of the terminal species and are, therefore, significant for naturalists in constructing the details of the natural continuum. Despite their incompleteness, monsters underwrite the natural continuum and evidence the grounding of this continuum in reality. To a great extent, the continuum of nature, proposed by Foucault, resembles a continuum of civilization through which the history of the world and the history of colonization were often seen. The non-European emerged as the monster that showcased the deeper history of the more-perfect European. In the same way that monsters were written into natural history as intermediary and incomplete beings, losing in the process their uniqueness as independent species, the colonized were written into the (new) World History as objects of colonization, modernization, and development and as the living fossils of a bygone European past. This new history was not only created for European consumption but was also an important part of European-style education in the colony shaping colonial and postcolonial identities and perceptions of self and other.
This article uses Foucauldian monsters to understand the making of historical narratives about the precolonial past in nineteenth-century Egypt, where one of the earliest European-style medical schools in Africa and Asia was built in the early nineteenth century. In this school and surrounding emerging educational system, narratives about science, modernity, and religion produced new histories that came to form colonial subjects. Finally, the article asks about a postcolonial/postmonstrous epistemology, what it might look like and whether and how it can emerge from the postcolonial condition.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10832
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Dezember 15, 2016, 5:00 p.m.,
JEAN-CLAUDE MONOD,
Allgemein.
ABSTRACT
A difficult point in The Order of Things lies in the historical situation of the archaeologist himself, especially when he speaks about the present. Is it possible to have an adequate view of the episteme in which you stand? Is not the very concept of episteme that of an unconscious determination of the space of knowledge, so that it would be an illusion to claim to be able to “objectify” one's own epistemological situation? And from what point of view can a part of this situation be considered “backward”? This article tries to show that the idea of the “death of man” can be read on two levels: first, it is possible to reconstruct the argument of an appearance and disappearance of man in the space of knowledge from the seventeenth century to the twentieth century; but then, one has to discuss the way Foucault combined his history of knowledge with a philosophical polemics against some contemporary figures. And we can wonder if Foucault's diagnosis has lost any relevance for the present.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10826
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Dezember 15, 2016, 5:00 p.m.,
VINCENT DESCOMBES,
Allgemein.
ABSTRACT
Foucault's Les mots et les choses has been translated as The Order of Things. The title of the book, both in French and in English, would remain enigmatic without the subtitle: An Archaeology of the Human Sciences. But which disciplines are the human sciences to be accounted for by the archaeologist? To this question, there seem to be three possible answers. According to Foucault, such sciences as biology, political economy, and linguistics are indeed scientific disciplines that study human beings, but they are not human sciences. On the other hand, psychology and sociology do count as human sciences, although they are not really genuine sciences. As to structural disciplines (Lacanian psychoanalysis, Lévi-Straussian anthropology, structural linguistics), Foucault does not see them as successful human sciences, since he calls them “counter-human sciences.” In other words, the situation of the human sciences seems to be messy from the point of view of a philosopher defending the possibility of radical reflection against psychologism and more generally anthropologism.
Foucault rejects Merleau-Ponty's claim to have found a way out of anthropologism through the so-called phenomenological reduction. One can read Foucault's archaeology of the human sciences as an attempt to offer an alternative way for radical thinking. His archaeology turns out to be an archaeology of ourselves insofar as it applies to archaeologists themselves, whatever knowledge they have gained of their object, the discontinuous “systems of thought” succeeding one another in history.
The success of such an archaeology of ourselves will rest on the interpretation of what Foucault has rightly called the “return of language” at the center of our intellectual concerns.
Quelle: http://onlinelibrary.wiley.com/resolve/doi?DOI=10.1111%2Fhith.10829
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Dezember 15, 2016, 5:00 p.m.,
PETER E. GORDON,
Allgemein.
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Dezember 15, 2016, 5:00 p.m.,
History and Theory,
Allgemein.
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