Thesis (Ph. D.)--University of Wisconsin--Madison, 1971. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1973. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thèse (Ph. D.)--Université Laval, 1997. / Bibliogr.: f. 187-192. Publié aussi en version électronique.

Thesis (doctoral)--Universität Luzern, 2005. / Includes bibliographical references and name index.

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Cette thèse essayera d’examiner dans un premier temps, la manière dont Foucault établit sa notion de la critique, conçue comme une attitude, un « êthos », une façon d’agir, et qui s’articule à une ontologie du présent. Et dans deuxième temps, la façon dont cette notion de la critique telle que reformulée dans une histoire de la gouvernementalité et inséparable du diagnostic d’une crise inscrite dans les plis des jeux de pouvoir, s’articule avec une analyse qui lui est propre du libéralisme et du néolibéralisme, et qu’il conçoit non pas comme idéologie, mais comme deux formes de gouvernement, et de rationalité gouvernementale complexe. C’est ainsi que nous essayons de suivre comment Foucault élabore son projet critique, en essayant de repérer la manière par laquelle Foucault cherche à établir un diagnostic de ce que nous sommes dans notre présent, par l’analyse critique de ce type de rationalité qui appartient aux sociétés occidentales modernes, et qui se caractérise par une double face individualisante et totalisante. En même temps, c’est une tentative qui vise à élaborer une stratégie de résistance, et à « promouvoir de nouvelles formes de subjectivité » ; à nous émanciper de ce « type d’individualité qu’on nous a imposé pendant plusieurs siècles ». Cette rationalité selon Foucault, trouve son point d’ancrage dans l’« Aufklärung ». Cela nous amène à interroger d’abord le rapport entre la critique et l’Aufklärung qui le conduit à situer son propre projet critique par rapport à la théorie Kantienne. Foucault s’interroge sur la relation entre la rationalisation et le pouvoir. Pour lui, il est inutile d’analyser cette rationalité appartenant aux Lumières. Il proposera une autre manière d’étudier les liens entre la rationalité et le pouvoir : d’abord en traitant la rationalisation de la société et de la culture, non pas de manière globale, mais dans plusieurs expériences comme la folie, la maladie la sexualité etc. Ensuite, malgré l’importance de la période des Lumières, il faut nous dit Foucault remonter à des processus beaucoup plus éloignés, tels que celui du pouvoir pastoral, afin de comprendre le moment dans lequel nous vivons. D’après Foucault en effet, le pouvoir pastoral a donné lieu à un art de gouverner qui intervient en politique à partir du XVIe siècle en formant l’arrière-plan historique de la gouvernementalité. Foucault précise « l’État moderne nait […] lorsque la gouvernementalité est effectivement devenue une pratique politique calculée et réfléchie ». L’une des questions fondamentales de cette époque au sortir de la féodalité, c’est : « Comment gouverner ? ». Cette question n’est pas dissociée, de cette autre question : « Comment n’être pas gouverné comme cela, par cela, au nom de ces principes-ci ? ». Cette question est selon Foucault, du côté d’une méfiance et d’une résistance au gouvernement. Mais aussi, elle exprime une aspiration à gouverner autrement. Autour de cela se construit la notion de l’« attitude critique ». La critique peut alors s’entendre comme « un art de l’inservitude volontaire », très proche, selon Foucault, de la manière dont Kant définit l’« Aufklärung » comme une sortie de l’état de minorité. Il s’agit bien de refuser d’obéir à la vérité en tant qu’elle serait pensée, imposée par un autre, et de penser par soi-même. En effet, l’attitude critique pour Foucault consiste à repenser la question de l’«Aufklärung » de Kant, non pas comme l’aube de la raison, mais comme effort permanent pour interroger la rationalité qui nous régit. / This thesis will try to examine at first, the way Foucault establishes his notion of criticism, conceived as an attitude, an "ethos", a way of acting, and which articulates in an ontology of the present. And secondly, the way in which this notion of criticism, as reformulated in a history of governmentality and inseparable from the diagnosis of a crisis inscribed in the folds of the plays of power, articulates with an analysis of his own of the liberalism and the neoliberalism, and such as he conceives not as ideology, but as two forms of government, and of complex governmental rationality. This is the way we try to follow how Foucault elaborates his critical project, by trying to locate the way in which Foucault seeks to establish a diagnosis of what we are in our present, by the critical analysis of this type of rationality which belongs to the modern western societies, and which is characterized by an individualizing and totalizing double face. At the same time, it is an attempt to develop a strategy of resistance, and to "promote new forms of subjectivity"; to emancipate ourselves from that "type of individuality that has been imposed upon us for several centuries". This rationality according to Foucault finds its anchor point in "Aufklärung". This brings us to question at first the relationship between the criticism and the Auflklärung that leads him to place his own critical project with regards to the Kantian theory. Foucault questions the relationship between rationalization and power. For him, it is useless to analyze this rationality belonging to the Enlightenment. He will propose another way of studying the links between rationality and power: at first by handling the rationalization of society and culture, not in a global way, but in several experiences as the madness, the disease, the sexuality Etc. Then, in spite of the importance of the Enlightenment, it is necessary tells us Foucault to go back to far more remote processes, such as that of the pastoral power, to understand the moment in which we live. According to Foucault indeed, the pastoral power gave rise to an art of government which intervenes in politics from the XVIth century, forming the historical background of governmentality. Foucault specifies "the modern state is born ... when governmentality has indeed became a calculated and reflective political practice". One of the fundamental questions of this era after feudalism is "How to govern? ". This question is not dissociated from this other question: "How can we not be governed like that by this in the name of these principles? ". This question is, according to Foucault, on the side of mistrust and resistance to the government. But it also expresses an aspiration to govern otherwise. Around this is constructed the notion of the "critical attitude". Criticism can then get on as "an art of voluntary inservitude" very close, according to Foucault, to the way Kant defines "Aufklärung" as an exit of the state of minority. It is well a question of refusing to obey the truth insofar as it is thought, imposed by another, and to think for oneself. Indeed, the critical attitude to Foucault consists in rethinking the question of Kant's "Aufklärung", not as the dawn of reason, but as permanent effort to question the rationality that governs us. This leads Foucault to question the role of philosophy, whether it can play a role of counter-power. His answer is that philosophy can be counter-power on condition of ceasing to conceive power from a legal or moral point of view. The role of philosophy will then be dice to make visible what is in our daily life, linked to ourselves and because of that which we do not perceive as such. This helps to intensify the struggles, tactics and strategies within power relations.

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I intend, with this thesis, to investigate how Michel Foucault's concept of ???a positive unconscious of knowledge??? can be illustrated by overlapping narrative segments. I have coined the term ???friction???, as a writing practice, to describe the space in-between narrative conception and conscious, ordered reflection upon that narrative. Thus, the thesis comprises an exploration of Foucault's intersecting marginal zone, which is an integral aspect of his philosophic concept of ???positive unconscious???. The ???positive unconscious??? is where the overlapping sections of what Foucault calls, a ???table??? (creative narrative) and ???tabula??? (the ordering of the narrative) are situated. The frictional form is synonymous with Foucault's concept. It is as a developing narrative conception that becomes an ordered practice, and also aims to be what Jacques Derrida calls ???a new writing???. Hence, Foucault's ???positive unconscious???, Derrida's ???new writing???, and the frictional narrative process all comprise, along with and through the multiple inclusions of myriad theorists, philosophers, fiction writers, lyric poets, etc., an amalgamated whole ???new??? narrative (the frictionalised thesis). The paradox of the ???new??? (frictional) narrative is that through mimesis comes characterised difference - a ???new??? hybridised space is opened up which both fascinates and appals, railing as it does against fixed, constraining and systematised linguistic and discursive structures. Yet this is a stimulating space that ultimately brings new focus to stifling self-conformity. It is a frictional space comprised of a profusion of literary ???voices??? made singular, a singularity that is also mutiplicitous in its composite origin. It is a frictional observance that refutes the injunction of needing definite closure given its inclusion of potentially unlimited sources.