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On the proposal of Jules Vuillemin a chair in the department of Philosophy and History was to be created at Collège de France to take the place of the late Jean Hyppolite .The title of the new chair was to be called "The history of systems of thought" and was created on 30 November 1969.Veillemin put forward a little known philosopher outside the shores of France and the rest of Europe his name was Michel Foucault to the general assembly of professors and they duly elected Foucault where he was admitted on the 12th April 1970 to the Collège de France he was 44 years old.As required by this appointment he held a series of public lectures from 1970 until his death in 1984. These lectures in which he further advanced his work, were summarised from audio recordings and edited by Michel Senellart. They were subsequently translated into English and further edited by Graham Burchell and published posthumously by St Martin's Press. ==''Lectures On The Will To Know'' (1970–1971)== This was an important time for Foucault and marks an important switch of methodology from ‘archaeology’ to ‘genealogy’ (according to Foucault he never abandoned the archaeology method). This was also a period of transition of thought for Foucault; the Dutch TV-televised Foucault Noam Chomsky Human nature Justice versus Power debate of November 1971 at the Eindhoven University of Technology appears at this exact time period as his first inaugural lecture were delivered at the Collège de France entitled “the Order Of Discourse” delivered on 2 December 1970 (translated and published into English as "The Discourse On Language") then a week later (9 December 1970) his first ever full inaugural lecture course was delivered at the Collège de France "The Will to Knowledge" course Foucault promised to explore; "fragment by fragment," the "morphology of the will to knowledge," through alternating historical periods, inquiries and theoretical questioning. The lectures produced were called "Lectures On The Will To Know"; all of this within a space of a year. The first phase of Foucault’s thought is characterized by knowledge construction of various types and how each thread of knowledge systems combine together to produce a series of networks (Foucault uses the term ‘Grille’) to produce a successful fully functional ‘subject’ and a workable fully functional human society. Foucault uses the terms ''epistemological indicators'' and ''epistemological breaks'' to show, contrary to popular opinion, that these “indicators” and “breaks” require skilled trained technical group of ‘specialists’ in the various knowledge fields and a trained rigorous professionalized regulatory body of which know-how on behalf of those who use the terms (discourse formations or “speech/discourse”) with a professional body that can make the terms used stand up to further rational scrutiny. Scientific knowledge for Foucault isn't an advancement for human progress as is so often portrayed by the human sciences (such as the humanities and the social sciences) but is much more of a subtle method of organizing and producing firstly an individual subject, and secondly, a fully functional society functioning as a self-replicated control apparatus not as a group of ‘free’ atomized individuals but as a collective societal,organised (or drilled) unit both in terms of industrial Production,labour power and a militarily organized unit(in the guise of armies) which is beneficial for the production of “epistemological indicators” or “breaks” enabling society to “control itself” rather than have external factors (such as the state for example) to do the job. In the inaugural lecture course "The Will To Know" Foucault goes into detail on how the ‘natural order of things’ from the 16th century transpired into a fully organised human society which includes a “Governmentality” apparatus and a complex machine (by “governmentaility”, Foucault means a state apparatus which is conceived as a scientific machine) as a rational organizing principle. This was the first time (contrary to popular opinion that this was a rather late invention in Foucault’s thought) that Foucault started to go into the Greek dimensions of his thought of which he would return to in later lectures towards the end of his life. First of all a few pointers should be made explicit on certain points. Foucault mentions the western notion of by money, production and trade (Greek society) starting about 800 BCE to 700 BCE. However, other ‘non-western’ societies also had these very same problems and is automatically assumed by some historians that these were entirely western inventions. This isn’t entirely true; China and India for example had the most sophisticated trading and monetary institutions by the 6th century B.C.E., indeed the term ''corporation'' was derived from India〔Chanakya Arthashastra Translated by R Shamasastry pp.541-547〕 from at least 800 BCE and lasted until at least 1000 C.E. Most importantly there was a social security system in India at this time. Foucault begins his notions from these lectures on the very notion of truth and the ‘Will to knowledge’ and the challenge is on when Foucault asks the very question of the entire western philosophical and political tradition:Namely knowledge(at least scientific knowledge) and its close association with truth is entirely desirable and is politically and philosophically natural and neutral.First of all Foucault puts these notions (at least its political notions) to a thorough test, firstly, Foucault asks the politically 'neutral' question on the very first appearance of money which became not only an important economic symbol but above all else became a measure of value and a unit of account. Money once established as a social process and social reality had (if one could say the word) an extremely rocky and precarious history. First of all while it had a social reality but the actual social authority to use money didn't develop a standard practice or knowledge on how to use it,it was rather undisciplined. Kings and emperors could squander large taxation revenues with impunity regardless of the consequences. Above all else kings and monarchs could take out forced loans and get others(their subjects) to pay for these forced loans and to add insult to injury get them to pay interest on the loans at extortionate rates of interest charged on the loans because they and their advisers regarded it as their own ‘income’. However,whole societies were dependent on money particularly when the whole of society had to use and be ready for its function.〔Calendar Of Patent Rolls February 1255 pp.400-401〕〔Calendar Of Patent Rolls July 1255 pp.439-440〕 Money took at least 3,000 years of history to get a more disciplined approach and became the sole prerogative of the fiscal responsibility of the state after the medieval ‘order of things’ was entirely dismantled ‘to get it right’ namely; the ruthlessness and rigorous efficiency needed for its proper function and it wasn't until the 16th century with the advent of modern political economy with its analysis of production, labour and trade you then get a sense of why money,particularly its relationship with capital and its complex relationship with the rest of society conversion,from labour power into money via the essential route of surplus value became a much maligned and misunderstood category and hot potato. This is where Foucault is at his most profound. Foucault now is asking how is it that modern western political economy, together with political philosophy and political science came to ask the question concerning money but was utterly perplexed by it (this is a question that particularly irritated and irked Karl Marx throughout his life)? That money and its various association with production, labour, government and trade was beyond doubt but its exact relationship with the rest of society was entirely missed by economists but yet still its version of events was entirely accepted as true? Foucault begins to try to go into the whole production of truth (both philosophical and political) its whole “breaks” “discontinuity” 'epistemological unconscious' and theoretical splitting “Episteme”. From this Greek period starting from 800 BCE Foucault pursues the path of scientific and political knowledge the emergence and conditions of possibility for philosophical knowledge and ends up with “the problem of political knowledge (i.e. Aristotelian notions of the political animal) of what is necessary in order to govern the city and put it right." He then divided his work on the history of systems of thought into three interrelated parts, the "re-examination of knowledge,the conditions of knowledge,and the knowing subject." 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Foucault's lectures at the Collège de France」の詳細全文を読む スポンサード リンク
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