Religion and culture foucault pdf 11: An indispensable part of contemporary religious thought by Fou

First Published in 1999. Postmodern theorist Michel Foucault is best known for his work on power/ knowledge, and on the regulation of sexuality in modern society. Yet throughout his life, Foucault was continually concerned with Christianity, other spiritual movements and religious traditions, and the death of God, and these themes and materials scattered are throughout his many writings. Religion and Culture collects for the first time this important thinker's work on religion, religious experience, and society. Here are classic essays such as The Battle for Chastity , alongside those that have been less widely read in English or in French. Selections are arranged in three groupings: Madness, Religion and the Avant-Garde; Religions, Politics and the East; and Christianity, Sexuality and the Self: Fragments of an Unpublished Volume. Ranging from Foucault's earliest studies of madness to Confessions of the Flesh , the unpublished fourth volume of his History of Sexuality , his final thoughts on early Christianity, Religion and Culture makes Foucault's work an indispensable part of contemporary religious thought, while also making an important link between religious studies and cultural studies.

It's a rare thing when thinkers not only transform their own fields of study, but also have a deep impact on neighboring disciplines. Yet this is, without question, the achievement of Talal Asad. I could write here about the defining effect Asad has had on my own work and that of many other religious studies scholars, shaping our collective approach to secularism, religion, and embodiment. But I would rather tell the story of how Asad has reshaped the entire field of religious studies. I can't imagine that the scholarship I now find exciting would have been possible without Talal Asad.

religion and culture foucault pdf 11

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NADIA FADIL is an Associate Professor at the Interculturalism, Migration and Minorities Research Centre at KU Leuven. She works on religion, race, and secularism with a particular focus on Islam in Europe. Her most recent publications include Secular Bodies, Affects and Emotions: European Configurations (2019) and Radicalization in Belgium and the Netherlands: Critical Perspectives on Violence and Security (2019). E-mail: nadia.fadil@kuleuven.be

DONOVAN O. SCHAEFER is an Assistant Professor of Material Religion and Visual Culture at the University of Pennsylvania. He researches the relationship between affect theory, subjectivity, and religion, with a special interest in how these relate to science and the secular. He is the author of Religious Affects: Animality, Evolution, and Power (2015). E-mail: doschaef@upenn.edu

hi Rachel Adams,Your write up is concise and extremely helpful in understanding.I am trying to understand environmental debates in terms of class(powerful and powerless ) and religion. could you suggest some readings that put environment debate through Foucauldian discourse.? and if any other analysis by any scholar which is much more helpful .much thanks in advance

Foucault spent the next five years abroad, first in Sweden, working as cultural diplomat at the University of Uppsala, a job obtained through his acquaintance with historian of religion Georges Dumézil.[59] At Uppsala he was appointed a Reader in French language and literature, while simultaneously working as director of the Maison de France, thus opening the possibility of a cultural-diplomatic career.[60] Although finding it difficult to adjust to the "Nordic gloom" and long winters, he developed close friendships with two Frenchmen, biochemist Jean-François Miquel and physicist Jacques Papet-Lépine, and entered into romantic and sexual relationships with various men. In Uppsala he became known for his heavy alcohol consumption and reckless driving in his new Jaguar car.[61] In spring 1956 Barraqué broke from his relationship with Foucault, announcing that he wanted to leave the "vertigo of madness".[62] In Uppsala, Foucault spent much of his spare time in the university's Carolina Rediviva library, making use of their Bibliotheca Walleriana collection of texts on the history of medicine for his ongoing research.[63] Finishing his doctoral thesis, Foucault hoped that Uppsala University would accept it, but Sten Lindroth, a positivistic historian of science there, remained unimpressed, asserting that it was full of speculative generalisations and was a poor work of history; he refused to allow Foucault to be awarded a doctorate at Uppsala. In part because of this rejection, Foucault left Sweden.[64] Later, Foucault admitted that the work was a first draft with certain lack of quality.[65]

As far as I can see, all he has to offer are brilliant redescriptions of the past, supplemented by helpful hints on how to avoid being trapped by old historiographical assumptions. These hints consist largely of saying: "do not look for progress or meaning in history; do not see the history of a given activity, of any segment of culture, as the development of rationality or of freedom; do not use any philosophical vocabulary to characterize the essence of such activity or the goal it serves; do not assume that the way this activity is presently conducted gives any clue to the goals it served in the past".[229]

I would modify #1 to a cult of dead tradition. Living tradition, like any living creature, adapts and grows. For instance, over time most Christians came to a realization that persecution was not evangelism, and violence against other religions, once considered a service to Christ, was in fact a betrayal of His teachings. A dead tradition does not grow.

Rationality requires individual integrity, something that fascists consider disposable. Judaism is a religion of morality, and Jews are capable of faulting other Jews for ethical shortcomings. Jews have often been strangers in strange places,and hence vulnerable.

In pursuit of actionable intelligence during the Administrations of George W. Bush, state-sponsored policies of coercive interrogation techniques coupled with military culture and lack of interrogational supervision on the ground resulted in the widespread mistreatment of detainees in United States (US) custody. The role played by American popular culture, especially television, is underdeveloped in understanding its influence in shaping societal beliefs about the effectiveness and necessity of interrogational torture as a strategy of counterterrorism.

The origin of prisoner abuse in Afghanistan is less straightforward. Operations from October 2001 started humanely but overwhelming numbers of detainees, their shifting legal status, a prevailing risk averse military culture and inexperienced interrogators led to rampant CID.[94] This was exacerbated by the manipulation of ICRC visits and the cover-up of detainee deaths in US custody.[95] With the transfer of attention and resources to the invasion of Iraq, detainee treatment only improved with the introduction of NATO forces into the country (2003).[96]

A complex and contradictory phenomena, error is inevitable in all public opinion polls, as the perfect sample and worded question is non-existent. Although tracking change in attitudes over time, public opinion cannot assess causation; it is impossible to determine if popular culture is the real cause of difference.[194] Furthermore, the survey administration processes can impact the reliability of findings; respondents answering telephone interviews are prone to interviewer bias whilst Internet surveys are undermined by coverage error.[195]

Although military officials may not have been totally convinced of the role of popular culture, the interview with Dianne Beaver establishes 24 as a core inspiration for proposed techniques. Thus 24 and popular cultural influences pervade all levels of the US military and all angles of the detainee abuse debate. The lack of instruction and confusing directives resulted in soldiers on the ground turning to popular culture to gain results; whereas, at the top, officials are using fiction to influence the extent to which detainees can legally be subjected to cruel, inhuman or degrading treatment.

Are students in public schools receiving the necessary formation that will support their participation in a society that is becoming increasingly diverse in religious expression? Instructing the next generations not in a religion but about religion should be a key element of Canadian education.

The growth of new immigrant communities is also challenging one of the prevailing assumptions of Canadians who have lived in this country for longer: the view that religion is a private matter. A significant proportion of immigrants come from countries such as India and the Philippines, in which religion and expressions of religious faith are part of the public sphere of life. And at the same time that religious diversity is increasing, Canada is experiencing a secularizing of the formerly dominant Christian populations. A growing number of Canadians claim no religion: 12.5 percent of the population in 1991, increasing to approximately 24 percent in 2011.

Will the increasing number of non-religious Canadians respect those who are religious, particularly if religion is expressed in a public manner? Will Canadians who adhere to one particular faith respect those who adhere to another? How are we ensuring that the deepening religious diversity leads not to division but toward greater social cohesion within our communities? Do we know one another, and are we able to appreciate and live alongside those who are different from us? What role does public education play in facilitating these goals?

The degree to which students encounter and engage a diversity of ideas, cultures, and beliefs will help to determine how able they are to participate in and contribute to our common life in Canada. What are Canadian children learning about religion in our public schools and about their fellow students who manifest the richness of Canadian religious pluralism through their beliefs and practices? 2ff7e9595c