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To cite this article: Mads Peter Karlsen & Kaspar Villadsen (2014): Foucault, Maoism, Genealogy:
The Influence of Political Militancy in Michel Foucault's Thought, New Political Science, DOI:
10.1080/07393148.2014.945251
To link to this article: http://dx.doi.org/10.1080/07393148.2014.945251
Introduction
The notion of genealogy, so central to Michel Foucaults critical histories of our
present, has so far been predominantly ascribed to Foucaults decisive inspiration
from Nietzsche. In light of the advancing research into Foucaults life and
intellectual itinerary, including his diverse political engagements, we wish to
reopen this interpretative consensus. This article thus aims to contribute to a
specific areathe relationship between Foucaults political militancy and his
intellectual development which has been the subject of some recent studies.1
We wish to warmly thank the two anonymous reviewers for their detailed and helpful
comments to an earlier version of the article.
1
Marcelo Hoffman, Foucault and the Lesson of the Prisoner Support Movement,
New Political Science: A Journal of Politics and Culture 34:1 (2012), pp. 21 36; Thomas
Biebricher, The Practices of Theorists: Habermas and Foucault as Public Intellectuals,
Philosophy & Social Criticism 37:6 (2011), pp.709 734; Alain Beaulieu, Towards a Liberal
Utopia: The Connection between Foucaults Reporting on the Iranian Revolution and the
Ethical Turn, Philosophy & Social Criticism 36:7 (2010), pp. 801 818; Marcelo Hoffman,
q 2014 Caucus for a New Political Science
Foucaults Politics and Bellicosity as a Matrix for Power Relations, Philosophy & Social
Criticism 33:6 (2007), pp. 756 778; Julian Bourg, The Red Guards of Paris: French Student
Maoism of the 1960s, History of European Ideas 31:4 (2005), pp. 472 490.
2
Michel Foucault, The Return of Morality, in Lawrence D. Kritzman (ed.), Politics,
Philosophy and CultureInterviews and Other Writings 1977 1984 (New York: Routledge,
1990), p. 251.
3
Indicative in this regard is Foucaults comparison between Discipline and Punish and
On the Genealogy of Morals on the dustcover of the French version of the prison book.
4
For instance, Jeffrey P. Minson, Genealogies of Morals: Nietzsche, Foucault, Donzelot and
the Eccentricity of Ethics (London, UK: Palgrave Macmillan, 1986); Michael Mahon, Foucaults
Nietzschean Genealogy: Truth, Power, and the Subject (Albany: State University of New York
Press, 1992); David Owen, Maturity and modernity: Nietzsche, Weber, Foucault, and the
ambivalence of reason (London, UK: Routledge, 1994).
Hubert Dreyfus and Paul Rabinow, Michel Foucault: Beyond Structuralism and
Hermeneutics (Chicago, IL: University of Chicago Press, 1982); Barry Smart, Foucault,
Marxism and Critique (London, UK: Routledge, 1983).
6
Alex Callinicos, Against Post Modernism: A Marxist Critique (London, UK: Palgrave
MacMillan, 1990); Terry Eagleton, The Ideology of the Aesthetic (London, UK: WileyBlackwell, 1991).
7
Foucault scholars tend to identify Nietzsche as the key figure who allowed Foucault
to free himself from the predominant Marxist and Hegelian thought of his contemporaries
and as the main source of critique of this tradition. However, this view is dismissed by
Foucault himself: The interest in Nietzsche and Bataille was not a way of distancing
ourselves from Marxism and communismit was the only path toward what we expected
from communism (Michel Foucault, Interview with Michel Foucault, in James
D. Faubion (ed.), Power: Essential Works of Foucault, 1954 1984 (London, UK: Penguin
Books, 2000), p. 249; cf. also Michel Foucault, Structuralism and Post Structuralism, in
Paul Rabinow (ed.), EthicsSubjectivity and Truth Essential Works of Foucault, 1954 1984
(New York: The New Press, 1997), p. 439).
8
Etienne Balibar, Foucault and Marx: The Question of Nominalism, in Timothy
J. Armstrong (ed.), Michel Foucault Philosopher (New York: Routledge. 1992), pp. 38 57;
Bradley J. Macdonald, Marx, Foucault, Genealogy, Polity XXXIV:3 (2000), pp. 259284;
Mark Olssen, Foucault and Marxism: Rewriting the Theory of Historical Materialism,
Policy Futures in Education 2:3 4 (2004), pp. 454 482.
9
Mark Kelly notes that: In terms of the development of the specifics of his political
thought, the most decisive event for Foucault was his leading involvement in the Groupe
dinformation sur les prisons [ . . . ] (Mark Kelly, The Political Philosophy of Michel Foucault
(London, UK: Routledge, 2008), p. 18). While Kelly does not elaborate on this topic, other
commentators have focused more intensively on the theoretical importance of Foucaults
commitment to the GIP, including Richard Wolin and Marcelo Hoffman whom we draw
upon to some extent (Richard Wolin, The Wind from the East: French Intellectuals, the Cultural
Revolution, and the Legacy of the 1960s (Princeton, NJ: Princeton University Press, 2010);
Hoffman, Foucault and the Lesson of the Prisoner Support Movement, pp. 21 36.
Ibid.,
Ibid.,
15
Ibid.,
16
Ibid.,
17
Ibid.
14
240.
279281.
279.
280.
James Miller, The Passion of Michel Foucault (Cambridge, MA: Harvard University
Press, 2000), p. 171. Eric Paras notes that from 1969, a Marxist terminology suddenly begins
to appear in Foucaults discourse, though it completely disappears around 1975. See Eric
Paras, Foucault 2.0: Beyond Power and Knowledge (Cambridge, MA: Harvard University
Press, 2006), pp. 57 62.
19
Foucault, Interview with Michel Foucault, p. 279.
20
David Macey, The Lives of Michel Foucault (New York: Vintage Press, 2004), p. 209.
21
The largest and most prominent of these was the Gauche Proletarienne (GP), which
was also supported by prominent intellectuals such as Jean-Luc Godard, Jean Paul Sartre,
Simone de Beauvoir and Maurice Clavel. Among the leading figures in these Maoist groups
were a number of Louis Althussers former students from the Ecole normale superieure.
Several of these young, politically active philosophers, notably Alain Badiou, Jacques
Rancie`re, Judith Miller and Jacques-Alain Miller, were hired by Foucault to teach at
Vincennes. Foucaults partner, Daniel Defert, who also held a position at Vincennes, was
actively involved in the GP (Macey, The Lives of Michel Foucault, pp. 217 218).
22
Besides David Maceys biographical study we know of only two detailed academic
studies on this issue, namely Julian Bourgs From Revolution to Ethics: May 1968 and
Contemporary French Thought (Montreal, Canada: McGill-Queens University Press, 2007)
and Wolins The Wind from the East. In general, remarkably few of Foucaults interpreters
have tried to elucidate the relationship between his political experiences and his theoretical
development, despite their affirmation of the importance of his involvement in a number of
political issues through the 1970s. Exceptions include Janet Afray and Kevin B. Andersons
book Foucault and the Iranian Revolution and Brady Thomas Heiners article Foucault and
the Black Panthers, City: Analysis of Urban Trends, Culture, Theory, Policy, Action 11:3 (2007),
pp. 313 356, as well as some recent articles on Foucaults commitment to the GIP. See Brich,
The Groupe dInformation sur les Prisons, pp. 26 47; Welch, Pastoral Power as Penal
Resistance, pp. 47 63.; Hofmann, Foucault and the Lesson of the Prisoner Support
Movement, pp. 21 36; Biebricher, The Practices of Theorists, pp. 709 734.
We shall return to Foucaults relationship with the GP as manifest in his work with
the GIP in a moment. First, however, we examine more closely the methods and
principles of political militancy in the GP.
30
Wolin, The Wind from the East, p. 301. David Macey makes a similar connection:
Organized Trotskyism was of no interest to Foucault, but gauchisme certainly had its
attractions. He had been politicized by what he had seen and experienced in Tunisia, and
Daniel Defert was already moving in gauchiste circles, Macey, The Lives of Michel Foucault,
p. 217.
31
Miller, The Passion of Michel Foucault, p. 186.
32
Ibid.; Wolin, The Wind from the East, p. 301; Peter Dews, The Nouvelle Philosophie and
Foucault, in Mike Gane (ed.), Towards a Critique of Foucault (London, UK: Routledge and
Kegan Paul, 1986), p. 74.
33
Michel Foucault, On Popular Justice: A Discussion with Maoists, in Colin Gordon
(ed.), Power/Knowledge: Selected Interviews and Other Writings 1972 1977 (New York:
Pantheon Books, 1980), pp. 1 36.
34
Wolin, The Wind from the East, p. 30.
For commentaries on GPs critique of the Leninist-Marxist tradition, see Dews, The
Nouvelle Philosophie and Foucault, p. 65; Gregor and Chang, Maoism and Marxism in
Comparative Perspective, pp. 307 327; Bourg, The Red Guards of Paris, pp. 472490;
Fields, French Maoism, pp. 148 177.
36
Foucault seems to have recognized this conflict: [T]hose who would become the
Marxist-Leninists or even the Maoists of the post-68 year. For them, Marx was the object of a
very important theoretical battle, directed against bourgeois ideology, of course, but also
against the [French] Communist Party, which they reproached for its theoretical inertia and
for not being able to convey anything but dogma (Foucault, Interview with Michel
Foucault, p. 269).
37
Dews, The Nouvelle Philosophie and Foucault, p. 65; Fields, French Maoism, p. 156;
Kristin Ross, May 68 and Its Afterlives (Chicago, IL: University of Chicago Press, 2010),
p. 112.
38
Dews, The Nouvelle Philosophie and Foucault, p. 65; Bourg, The Red Guards of
Paris, pp. 479 480; Wolin, The Wind from the East, p. 30.
39
Dews, The Nouvelle Philosophie and Foucault, p. 65; Bourg, The Red Guards of
Paris, p. 474; Wolin, The Wind from the East, pp. 128 132.
40
Dews, The Nouvelle Philosophie and Foucault, p. 63; Althusser, a prominent member
of the French Communist Party who contributed significantly to the theoretical renewal of
the Marxist-Leninist tradition in France, adopted a negative attitude toward the student
protest. He thus ended up in opposition to many of his former students, several of whom, in
the wake of the 1968 events, criticized their former teacher with inspiration from Maoism.
Both Jacques Rancie`re and Alain Badiou attacked Althusser for his distinction between
ideology and science, the crux of Althussers attempt to develop a scientific Marxism.
Ibid., 65; Wolin, The Wind from the East, pp. 118, 129; Ross, May 68 and Its Afterlives,
p. 96.
42
Foucault himself does not use the term inspiration in his reference to the French
Maoists activities, but he describes the work of the GIP as an experience/
experiment49 thereby signaling his commitment to GIP as having both a personal
and a transformative element.50 Similarly, on several occasions, Foucault explicitly
relates this personal political experience to his theoretical and analytical work.
In his introduction to Discipline and Punish, for example, he states That
punishment in general and the prison in particular belong to a political technology
of the body is a lesson that I have learnt not so much from history as from the
present.51 We shall now explore this relationship by looking at the connection
between Foucaults activist experience with the GIP and his theoretical
considerations.
GIPs Investigation (Enquete)
Besides the fact that the GIP was established at least partly at the request of the GP,
the Maoist inspiration reveals itself most visibly in the GIPs practice of
investigation, one of the key elements of French Maoist political activism.52 As
already mentioned it was Mao himself who, in a text from 1930, entitled Oppose
Book Worship, introduced the practice of investigation as a prerequisite for
theoretical reflection and the exercise of political authority. The slogan was:
Unless you have investigated a problem, you will be deprived of the right to
Footnote 47 continued
two groups seems to have been of a more ambivalent character than the quote by Dews
implies (see Bourg, From Revolution to Ethics, p. 82). As Macey points out: While the
emphasis [of the GIP] on spontaneity may have evoked memories of the wartime resistance
for Domenach, it was also very much in keeping with the ethos of the Gauche Proletarienne.
The GP was not always united in its support for Foucaults group. [ . . . ] The possibility of
manipulation by the Gauche Proletarienne was always present, and as Danie`le Rancie`re
recalls Foucault having to insist again and again: This is GIP, not Secours Rouge, and not
the Gauche Proletarienne (Macey, The Lives of Michel Foucault, p. 264). See also Deleuzes
comment on this matter (Gilles Deleuze, The Intellectual and Politics: Foucault and
Prison, History of the Present 2 (1986), p. 1).
48
Wolin, The Wind from the East, p. 18; cf. also Hoffman, Foucault and the Lesson of
the Prisoner Support Movement, p. 22.
49
Foucault, Interview with Michel Foucault, p. 281.
50
Foucault, Je perc ois lintolerable, p. 1072.
51
Michel Foucault, Questions of Method, in Gordon Burchell, Colin Gordon and
Peter Miller (eds), The Foucault Effect: Studies in Governmentality (Chicago, IL: University of
Chicago Press, 1991), p. 30.
52
Wolin, The Wind from the East, p. 18. See also Bourg, The Red Guards of Paris,
pp. 475 476; Ross, May 68 and Its Afterlives, pp. 109 113; Hoffman, Foucault and the
Lesson of the Prisoner Support Movement, p. 26.
A fourth feature of the investigation, also implicit in the quote above, and
emphasized by Bourg,60 is that the knowledge produced through the investigation
should be regarded in strategic terms as an intervention into a political struggle.
Furthermore, as several commentators have noted, the investigation turned out to
53
Mao Tse-Tung, Oppose Book Worship, http://www.marxists.org/reference/archive/
mao/selected-works/volume-6/mswv6_11.html
54
Quoted in Bruno Bosteels, Post-Maoism: Badiou and Politics, Positions: East Asia
Cultures Critique 13:3 (2005), p. 579.
55
Bourg, From Revolution to Ethics, p. 52; Wolin, The Wind from the East, pp. 303 306;
Hoffman, Foucault and the Lesson of the Prisoner Support Movement, p. 26.
56
Ross, May 68 and Its Afterlives, p. 109.
57
Ibid.
58
Ibid., 111 112.
59
Ibid., 110.
60
Bourg, From Revolution to Ethics, pp. 52, 86.
There came a time when this struck me as inadequate. It was during the course of a
concrete experience that I had with prisons, starting in 1971 1972. The case of the
penal system convinced me that the question of power needed to be formulated not
so much in terms of justice as in those of technology, of tactics and strategy, and it
was this substitution for a judicial and negative grid of a technical and strategic one
that I tried to effect in Discipline and Punish and then to exploit in The History of
Sexuality.73
The break between these two books, Discipline and Punishment and The History of
Sexuality, vol. 1 occurred during a period when Foucault was intensely concerned
with the concept of power. The lecture series Society Must Be Defended, held at the
Colle`ge de France in 1976 bears strong evidence of this concern. These lecturesin
particular the first twoalso contain Foucaults most explicit considerations on
the genealogical approach to writing history and the intrinsic connection between
genealogy and contemporary social and political struggles. In the remainder of the
article, we demonstrate how several of the Maoist principles resonate in
Foucaults 1976 lectures.
Society Must be Defended has been discussed extensively,74 but to our
knowledge only one study provides an explicit focus on Foucaults previous
political experiences.75 In Marcelo Hoffmans analysis, Foucaults approach to the
textual sources is considered from an autobiographical perspective which leads
Hoffman to suggest that Foucault began to embrace the war model in 1976 and in
the previous years precisely because he began to engage in political struggles
during this very same period.76 This helps explain Foucaults extensive analysis
of race-war writers with whom Foucault seemingly intertwines his voice.
Hoffman presents evidence from the lectures of Foucaults barely veiled personal
identification with race-war writers, especially Boulainvilliers.77 That the
discourse of race war was born out of real struggle, together with a number of
clear parallels to Nietzsches historicism, was the key motive for Foucaults
Footnote 72 continued
puts it: Her [Edith Roses] revelations of the psychiatric mistreatment and the correlations
between criminalization and pathologization within the justice system served as a model
for Foucault and Deleuzes later conversation (March 4, 1972) on what they called the
specific intellectual. (Bourg, From Revolution to Ethics, p. 48).
73
Michel Foucault, The History of Sexuality, in Colin Gordon (ed.), Power/Knowledge:
Selected Interviews and Other Writings 1972 1977 (New York: Pantheon Books, 1980), p. 184.
74
Alain Badiou, The Adventure of French Philosophy (New York: Verso, 2012), pp. 90 100;
Mark Kelly, Racism, Nationalism and Biopolitics: Foucaults Society Must Be Defended,
Contretemps 4 (2004), pp. 58 70; John Marks, Foucault, Franks, Gauls: Il Faut deFendre la
Societe: The 1976 Lectures at the Colle`ge de France, Theory, Culture & Society 17:5 (2000),
pp. 127 147; Stephen S. Elden, The War of Races and the Constitution of the State:
Foucaults Il faut defendre la societe and the Politics of Calculation, Boundary 2:29 (2002),
pp. 125 151.
75
Marcelo Hoffman, Foucaults Politics and Bellicosity as a Matrix for Power
Relations, Philosophy & Social Criticism 33:6 (2007), pp. 756 778.
76
Ibid., 771.
77
Ibid., 769771.
Ibid.,
Ibid.,
85
Ibid.,
86
Ibid.,
87
Ibid.,
88
Ibid.,
84
10.
10 13.
6.
9 19.
6.
9.
Ibid., 7, 9 12.
Although the stated goal was to allow prisoners and other oppressed people to
speak for themselves instead of speaking on behalf of them, it is debatable to what extent
the GIP achieved this aim in reality. Hence, Brich directs attention to a series of
circumstances in the GIPs work hindering the prisoners own voice to be heard, including
the use of the questionnaire format with pre-given formulations and the underrepresentation of illiterate prisoners and non-French-speakers (Brich, The Groupe
dInformation sur les Prisons, pp. 26 47).
91
Foucault, Truth and Power, p. 110.
92
Ibid.
93
Foucault, Society Must Be Defended, pp. 156, 162.
90
history, its own relationship with the past, its own victories, its own blood, and its
own relations of domination.94
Ibid., 224.
Foucault uses race wars repeatedlya term from the textual archivewhich
extends beyond ethnic conflict to designate struggles between rival social groups for
control over territories. Hoffman observes that Foucault did not distinguish race from
nation in his account of the discourse of race war (Hoffman, Foucaults Politics and
Bellicosity as a Matrix for Power Relations, p. 768). The reason for this apparent conflation
is, we believe, that Foucault wished to demonstrate how constructions of nations indeed
rely upon myths and narratives about the purity of blood, heritage, and blood-sealed
victories.
96
Foucault, Society Must Be Defended, p. 111.
97
Ibid., 49.
98
Foucault has been criticized for his sympathies for decidedly illiberal historicist
writers whose style of polemics and persuasion can act as a weapon for just about any
political position. Badious critique of Foucaults embrace of the war-model concerns the
lack of criteria for identifying progressive politics and the lack of any institutional
mechanisms for securing that the scholarly knowledge is brought into connect with social
struggles: For lack of a concept of politics that is truly disjoined from a theory of power,
genealogy alone cannot safeguard the sought-after communication between scholarly
knowledge and actual tactics of struggle, Badiou, The Adventure of French Philosophy, p. 98.
99
Michel Foucault, Society Must Be Defended, p. 56.
100
Marks, Foucault, Franks, Gauls, pp. 130 133.
95
Hoffman, Foucaults Politics and Bellicosity as a Matrix for Power Relations, p. 760.
Foucault, Society Must Be Defended, p. 51.
103
Foucault, Truth and Power, pp. 109 133; Wolin, The Wind from the East, pp. 28 31;
Bourg, From Revolution to Ethics, pp. 68 78.
104
Foucault, Society Must Be Defended, p. 28.
105
Ibid., 38.
102
Ibid., 111.
Ibid., 163.
108
Ibid., 52 54, 164
109
Ibid., 54.
110
Hoffman, Foucaults Politics and Bellicosity as a Matrix for Power Relations,
pp. 762 765; Marks, Foucault, Franks, Gauls, pp. 130 133.
107
Mitchell Dean, Critical and Effective Histories: Foucaults Methods and Historical
Sociology (London, UK: Routledge 1994), pp. 14 20.
112
Michel Foucault, Nietzsche, Genealogy, History, in Paul Rabinow (ed.), The
Foucault Reader (New York: Pantheon Books, 1984), p. 93.
113
Hoffman, Foucaults Politics and Bellicosity as a Matrix for Power Relations, p. 765.
114
Foucaults emphasis on producing an insurrectionary and not easily appropriable
knowledge may also be understood in light of his explicit attempt to eschew those who
would identify his work as belonging to one or another political-intellectual camp. The
diffusion of the Soviet model through the French intellectual milieu in the 1970s created,
according to Foucault, a politicization of human relationships where the key problem
was to find out to whom one had allegiance in a system of rigid divisions, suspicions, and
hostilities. See Michel Foucault, Colin Gordon, and Paul Patton, Considerations on
Marxism, Phenomenology and Power. Interview with Michel Foucault; Recorded on 3rd
April 1978, Foucault Studies 14 (September 2012), p. 107.
The fact that these movements engaged with issues such as sexuality, prisons, and
madness from an experimental approach, without a doctrine or program, had a
lasting impact on Foucault. His enthusiasm for forms of political struggle that
123
Michel Foucault, Polemics, Politics and Problematizations, in Paul Rabinow (ed.),
EthicsSubjectivity and Truth Essential Works of Foucault, 1954 1984 (New York: The New
Press, 1997), pp. 111 112.
124
Beaulieu, Towards a Liberal Utopia, p. 808; Paras, Foucault 2.0, pp. 88 90.
125
Dews, The Nouvelle Philosophie and Foucault, pp. 67 68, 73.
126
Beaulieu, Towards a Liberal Utopia, p. 806.
127
Ibid., 807.
128
Michel Foucault, Sex, Power, and the Politics of Identity, in Paul Rabinow (ed.),
EthicsSubjectivity and Truth Essential Works of Foucault, 1954 1984 (New York: The New
Press, 1997), p. 172.
Mads Peter Karlsen did his PhD thesis on Alain Badiou and Slavoj Zizek and is
currently a postdoc scholar at the Department of Systematic Theology, University
of Copenhagen, Denmark. He has published on a variety of subjects concerning
theology and philosophy, and in particular on Foucault, Badiou, and Zizek. His
current research is on the interrelationship between theology and psychoanalysis.
Karlsens research has appeared in Culture and Organization, Zizek Studies, and
Critical Research in Religion.