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Lectures on the will to know : lectures at the Collège de France, 1970-1971 and Oedipal knowledge / Michel Foucault ; edited by Daniel Defert ; translated by Graham Burchell.

By: Foucault, Michel.
Contributor(s): Defert, Daniel [edt] | Burchell, Graham [trl].
Material type: TextTextPublisher: New York, N.Y. Picador, 2014Edition: First Picador edition.Description: xviii, 294 str. ; 21 cm.ISBN: 9781250050106.Subject(s): Truth | Knowledge, Theory of | teorija znanja | filozofija - znanje | filozofija - istina
Contents:
Machine generated contents note: One.9 December 1970 -- Shift of the theme of knowledge (savoir) towards that of truth. Elision of the desire to know in the history of philosophy since Aristotle. Nietzsche restores that exteriority -- Internal and external reading of Book A of the Metaphysics. The Aristotelian theory of knowledge excludes the transgressive knowledge of Greek tragedy, sophistic knowledge, and Platonic recollection -- Aristotelian curiosity and will to power: two morphologies of knowledge -- Two.16 December 1970 -- For an analysis of the de-implication of knowledge and truth -- Obscure primacy of the truth in Aristotle in which desire, truth, and knowledge form a theoretical structure. Spinoza, Kant, and Nietzsche seek to disrupt this systematicity -- Freeing oneself from the "old Chinaman" of Konigsberg, but killing Spinoza -- Nietzsche gets rid of the affiliation of truth and knowledge -- Three.6 January 1971 --
The Sophists: their appearance and their exclusion -- History of philosophy in its relations to the truth according to Aristotle. Philosophical discourse cannot have the same status as poetic discourse -- The historical mode of existence of philosophy set for centuries by Aristotle -- The existence of philosophy made possible by the exclusion of the Sophists -- The Sophist as figure. Sophism as technique -- Sophistics manipulates the materiality of words -- The different roles of Plato and Aristotle in the exclusion of the Sophists -- Four.13 January 1971 -- The sophism and true discourse -- How to do the history of apophantic discourse -- Logical versus sophistical manipulation -- Materiality of the statement, materiality of the proposition. Roussel, Brisset, Wolfson, today's sophists -- Plato excludes the figure of the Sophist, Aristotle excludes the technique of the sophism -- The sophism and the relation of discourse to the speaking subject --
Five.27 January 1971 -- Discourses whose function in Greek society comes from being linked to the truth. Judicial discourses, poetic discourses -- Examination of a late document, on the threshold of Hellenistic civilization -- Comparison with the Iliad: a quasi-judicial Homeric dispute. A system of four confrontations -- Sovereignty of the judge and wild sovereignty -- A Homeric judgment, or the famous scene of "Achilles' shield" -- Six.3 February 1971 -- Hesiod -- Characterization of words of truth in Homer and judicial discourse. Greek ritual ordeal and Christian Inquisition -- Pleasure and test of truth in masochism -- Hesiod bard of krinein against the dikazein of judges-kings, eaters of gifts -- Dikaion and dike in Hesiod -- Extension of krinein into the Greek juridical space and new type of assertion of the truth -- Draco's legislation and reparation -- Dikaion and order of the world -- Seven.10 February 1971 --
Distribution of the word of truth according to dikazein and krinein -- Appearance of a Hesiodic dikaion as demand for a just order -- Role of the neighbor in the game of justice and injustice -- From ordeal truth-knowledge (savoir) -- Contribution of Assyrian and Hittite forms of knowledge. Their transformation in Greece -- Eight.17 February 1971 -- Hesiodic dikaion (continuation) -- Tyranny and money: two borrowings from the East -- The Greek transformation: displacement of the truth from ordeal to knowledge; movement of knowledge from the domain of power to that of justice -- Recurrence of two oneiric figures: Saint Anthony and Faust -- Agrarian crisis and political transformations in the seventh and sixth centuries -- Hoplites and peasants. Craft industry -- Homeric truth-challenge and Eastern knowledge-power transformed into truth-knowledge -- Nine.24 February 1971 -- The institution of money. Money or different kinds of money? --
The three functions of Greek currency: metathesis of power, simulacrum, social regulation -- Money as establishment of diakaion kai alethes -- Ten.3 March 1971 -- Nomos. Institution contemporary with the written law and money (nomos and nomisma) -- Written law and enunciative ritual (nomos and thesmos) -- The four supports of nomos. Corinthian money and Athenian nomos. Hesiodic eunomia and Solonic eunomia -- Economics and politics. The City-State: an absolutely new notion. Caesura between economics and politics -- Return to the simulacrum, money, law. What is a nomos pronounced by no one? -- Eleven.10 March 1971 -- The pure and the impure: Homeric ablution as rite of passage -- Reversal of the status of defilement in the seventh and sixth centuries -- Nomos, money, and new religious practices -- Prohibition as democratic substitute for expensive sacrifice -- Democratization and immortality -- Criminality and will to know -- Twelve.17 March 1971 --
Crime, purity, truth: a new problematic -- The tragedy of Oedipus. Emergence of visual testimony -- Nomos and purity. Purity, knowledge, power -- Sophocles' Oedipus versus Freud's Oedipus -- What hides the place of the sage -- What is a discursive event? -- Usefulness of Nietzsche -- Thirteen.Lecture on Nietzsche -- Knowledge (connaissance) does not have an origin, but a history. Truth too has been invented, but later -- Nietzsche's insouciance in breaking up the implication of knowledge (savoir) and truth -- Subject-object, products and not foundation of knowledge -- Mark, sign, word, logic: instruments and not events of knowledge -- A knowledge deployed in the space of transgression. Interplay of mark, word, and will. Knowledge as lie -- Truth as morality. Is it freedom or violence that connects will and truth? -- The paradoxes of the will to truth. Illusion, error, lie as categories of distribution of the untrue truth --
Aristotle and Nietzsche: two paradigms of the will to know -- Course summary -- Oedipal Knowledge -- In Sophocles' tragedy, Oedipus the King. five types of knowledge confront each other and fit together. The mechanism of the sumbolon, or law of halves, governs the confrontation -- The judicial procedure of inquiry, installed in the sixth and fifth centuries, facing traditional divinatory procedure -- Ignorant Oedipus is the bearer of the tyrant's knowledge (savoir); Oedipus, blazon of the unconscious or old oriental figure of the expert king (roi savant)? -- Oedipus the King, or transgressive power-knowledge.
Summary: Lectures on the Will to Know reminds us that Michel Foucault's work only ever had one object: truth. Here, he builds on his earlier work, Discipline and Punish, to explore the relationship between tragedy, conflict, and truth-telling. He also explores the different forms of truth-telling, and their relation to power and the law. The publication of Lectures on the Will to Know marks a milestone in Foucault's reception, and it will no longer be possible to read him in the same way as before.
List(s) this item appears in: Komparativna-prinove 2016
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Prijevod djela: Lecons sur la volonte de savoir

Bibliografske bilješke. - Kazalo

Machine generated contents note: One.9 December 1970 -- Shift of the theme of knowledge (savoir) towards that of truth. Elision of the desire to know in the history of philosophy since Aristotle. Nietzsche restores that exteriority -- Internal and external reading of Book A of the Metaphysics. The Aristotelian theory of knowledge excludes the transgressive knowledge of Greek tragedy, sophistic knowledge, and Platonic recollection -- Aristotelian curiosity and will to power: two morphologies of knowledge -- Two.16 December 1970 -- For an analysis of the de-implication of knowledge and truth -- Obscure primacy of the truth in Aristotle in which desire, truth, and knowledge form a theoretical structure. Spinoza, Kant, and Nietzsche seek to disrupt this systematicity -- Freeing oneself from the "old Chinaman" of Konigsberg, but killing Spinoza -- Nietzsche gets rid of the affiliation of truth and knowledge -- Three.6 January 1971 --

The Sophists: their appearance and their exclusion -- History of philosophy in its relations to the truth according to Aristotle. Philosophical discourse cannot have the same status as poetic discourse -- The historical mode of existence of philosophy set for centuries by Aristotle -- The existence of philosophy made possible by the exclusion of the Sophists -- The Sophist as figure. Sophism as technique -- Sophistics manipulates the materiality of words -- The different roles of Plato and Aristotle in the exclusion of the Sophists -- Four.13 January 1971 -- The sophism and true discourse -- How to do the history of apophantic discourse -- Logical versus sophistical manipulation -- Materiality of the statement, materiality of the proposition. Roussel, Brisset, Wolfson, today's sophists -- Plato excludes the figure of the Sophist, Aristotle excludes the technique of the sophism -- The sophism and the relation of discourse to the speaking subject --

Five.27 January 1971 -- Discourses whose function in Greek society comes from being linked to the truth. Judicial discourses, poetic discourses -- Examination of a late document, on the threshold of Hellenistic civilization -- Comparison with the Iliad: a quasi-judicial Homeric dispute. A system of four confrontations -- Sovereignty of the judge and wild sovereignty -- A Homeric judgment, or the famous scene of "Achilles' shield" -- Six.3 February 1971 -- Hesiod -- Characterization of words of truth in Homer and judicial discourse. Greek ritual ordeal and Christian Inquisition -- Pleasure and test of truth in masochism -- Hesiod bard of krinein against the dikazein of judges-kings, eaters of gifts -- Dikaion and dike in Hesiod -- Extension of krinein into the Greek juridical space and new type of assertion of the truth -- Draco's legislation and reparation -- Dikaion and order of the world -- Seven.10 February 1971 --

Distribution of the word of truth according to dikazein and krinein -- Appearance of a Hesiodic dikaion as demand for a just order -- Role of the neighbor in the game of justice and injustice -- From ordeal truth-knowledge (savoir) -- Contribution of Assyrian and Hittite forms of knowledge. Their transformation in Greece -- Eight.17 February 1971 -- Hesiodic dikaion (continuation) -- Tyranny and money: two borrowings from the East -- The Greek transformation: displacement of the truth from ordeal to knowledge; movement of knowledge from the domain of power to that of justice -- Recurrence of two oneiric figures: Saint Anthony and Faust -- Agrarian crisis and political transformations in the seventh and sixth centuries -- Hoplites and peasants. Craft industry -- Homeric truth-challenge and Eastern knowledge-power transformed into truth-knowledge -- Nine.24 February 1971 -- The institution of money. Money or different kinds of money? --

The three functions of Greek currency: metathesis of power, simulacrum, social regulation -- Money as establishment of diakaion kai alethes -- Ten.3 March 1971 -- Nomos. Institution contemporary with the written law and money (nomos and nomisma) -- Written law and enunciative ritual (nomos and thesmos) -- The four supports of nomos. Corinthian money and Athenian nomos. Hesiodic eunomia and Solonic eunomia -- Economics and politics. The City-State: an absolutely new notion. Caesura between economics and politics -- Return to the simulacrum, money, law. What is a nomos pronounced by no one? -- Eleven.10 March 1971 -- The pure and the impure: Homeric ablution as rite of passage -- Reversal of the status of defilement in the seventh and sixth centuries -- Nomos, money, and new religious practices -- Prohibition as democratic substitute for expensive sacrifice -- Democratization and immortality -- Criminality and will to know -- Twelve.17 March 1971 --

Crime, purity, truth: a new problematic -- The tragedy of Oedipus. Emergence of visual testimony -- Nomos and purity. Purity, knowledge, power -- Sophocles' Oedipus versus Freud's Oedipus -- What hides the place of the sage -- What is a discursive event? -- Usefulness of Nietzsche -- Thirteen.Lecture on Nietzsche -- Knowledge (connaissance) does not have an origin, but a history. Truth too has been invented, but later -- Nietzsche's insouciance in breaking up the implication of knowledge (savoir) and truth -- Subject-object, products and not foundation of knowledge -- Mark, sign, word, logic: instruments and not events of knowledge -- A knowledge deployed in the space of transgression. Interplay of mark, word, and will. Knowledge as lie -- Truth as morality. Is it freedom or violence that connects will and truth? -- The paradoxes of the will to truth. Illusion, error, lie as categories of distribution of the untrue truth --

Aristotle and Nietzsche: two paradigms of the will to know -- Course summary -- Oedipal Knowledge -- In Sophocles' tragedy, Oedipus the King. five types of knowledge confront each other and fit together. The mechanism of the sumbolon, or law of halves, governs the confrontation -- The judicial procedure of inquiry, installed in the sixth and fifth centuries, facing traditional divinatory procedure -- Ignorant Oedipus is the bearer of the tyrant's knowledge (savoir); Oedipus, blazon of the unconscious or old oriental figure of the expert king (roi savant)? -- Oedipus the King, or transgressive power-knowledge.

Lectures on the Will to Know reminds us that Michel Foucault's work only ever had one object: truth. Here, he builds on his earlier work, Discipline and Punish, to explore the relationship between tragedy, conflict, and truth-telling. He also explores the different forms of truth-telling, and their relation to power and the law. The publication of Lectures on the Will to Know marks a milestone in Foucault's reception, and it will no longer be possible to read him in the same way as before.

Translated from the French.

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