Proposing to examine syntheses of manifold experiences of the contemporary philosophical panorama, Michel Foucault’s “critical ontology of actuality” culminates in the elaboration of an epistemology of the human sciences starting from their irreversible modern twist. Among the various possible ways of characterizing this epistemology, is to see it as the result of a reflection on the topic of temporality. In particular, it is a reflection on historical temporality as «knowledge of time», that is organized into two different yet complementary modalities, two historical heterochronies that can be defined as evenemential time and epistemic time. The first, acephalous and atelic, proves discontinuous, traced back to pure becoming. The second corresponds to the necessary disciplining of this original shapeless material by means of the solidification of structures that each time produce an equilibrium (an episteme) among the instances of knowledge and power. Such an interpretation of time implies a metamorphosis of the notion of subject that, within an overall anti-humanistic perspective, goes from its death as the cogito to its rebirth in the form of an ethical-aesthetic subject: no longer the atemporal guarantor of the order of the real, but rather something committed to a risky exercise of its own freedom as care of the Self.

Historical Heterochronies. Evenemential Time and Epistemic Time in Michel Foucault

Cera A
2016

Abstract

Proposing to examine syntheses of manifold experiences of the contemporary philosophical panorama, Michel Foucault’s “critical ontology of actuality” culminates in the elaboration of an epistemology of the human sciences starting from their irreversible modern twist. Among the various possible ways of characterizing this epistemology, is to see it as the result of a reflection on the topic of temporality. In particular, it is a reflection on historical temporality as «knowledge of time», that is organized into two different yet complementary modalities, two historical heterochronies that can be defined as evenemential time and epistemic time. The first, acephalous and atelic, proves discontinuous, traced back to pure becoming. The second corresponds to the necessary disciplining of this original shapeless material by means of the solidification of structures that each time produce an equilibrium (an episteme) among the instances of knowledge and power. Such an interpretation of time implies a metamorphosis of the notion of subject that, within an overall anti-humanistic perspective, goes from its death as the cogito to its rebirth in the form of an ethical-aesthetic subject: no longer the atemporal guarantor of the order of the real, but rather something committed to a risky exercise of its own freedom as care of the Self.
2016
978-3-319-24893-6
Michel Foucalt, (time) temporality, history (historical time)
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/11392/2502326
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