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O artigo aborda a crítica de Michel Foucault ao neoliberalismo, situando-a no projeto mais amplo da sua "ontologia histórica do presente" para enfatizar a importância que a dimensão ontológica da reflexão neoliberal assume na análise. A partir de algumas formas da resistência descritas pelo filósofo, busca mostrar, em seguida, como a prática an-arqueológica desenha um movimento subjetivo contrário à subjetividade neoliberal. O artigo concluí apresentando a an-arqueologia como resistência possível e necessária ao neoliberalismo.

O propósito do artigo é o de indicar, a partir das contribuições de Michel Foucault, algumas ferramentas conceituais para uma compreensão positiva das formas do agir anárquico que têm caracterizado o tipo de ação coletiva das manifestações e protestos ocorridos recentemente em escala mundial.

Les aveux de la chair, publicado há mais de 30 anos após a morte do seu autor ,é um texto fundamental para compreender o desenvolvimento da obediência política nas sociedades modernas. Foucault descreve, a partirda experiência cristã da carne, a nova definição das relações entre subjetividade e verdade estabelecida pelo núcleo prescritivo do cristianismo. Neste artigo procuro retomar um aspecto específico da análise de Foucault sobre a questão da "libidinização do desejo", procurando articulálo com o tema da racionalidade liberal e neoliberal. O objetivo é perceber de que maneira a análise de Foucault sobre o sujeito de desejo poderia ser articulada com a análise do homo economicus. Minha hipótese é que a descrição genealógica da "juridificação" do comportamento conjugal promovida por Santo Agostinho, nos ajuda acompreender a mecânica comportamental do sujeito de interesse.

Resumo O artigo aborda o debate em torno da reflexão de Michel Foucault acerca do liberalismo e do neoliberalismo. Apresenta de maneira critica alguns trabalhos recentes, na França e nos EUA, que têm concluído sobre a existência de afinidades, especialmente teóricas, entre Foucault e o neoliberalismo, apontando suas fragilidades metodológicas. Procura, em seguida, evidenciar a especificidade genealógica que caracteriza a análise foucaultiana em relação às abordagens concernidas com a denúncia ideológica ou com a valorização ideal do liberalismo. Retoma particularmente os estudos da governamentalidade a partir dos quais Foucault realizou uma descrição histórica do liberalismo e do neoliberalismo em termos de racionalidade governamental. Apresenta-se um quadro sintético da economia de poder liberal na análise foucaultiana em que se verifica a superposição de três racionalidades historicamente localizáveis: razão de Estado, poder pastoral, biopoder. O artigo termina com uma leitura das diferenças entre o liberalismo econômico e o neoliberalismo e as implicações de cada um deles no exercício do poder político.

International audience ; The article discusses the debate about Michel Foucault's reflection on liberalism and neoliberalism. It presents critically some recent works in France and the USA that has concluded about the existence of affinities, especially theoretical, between Foucault and neoliberalism, pointing out its methodological fragilities. It then seeks to evidence the genealogical specificity that characterizes the Foucaultian analysis in relation at approaches concerned with a kind of ideological denunciation or ideal valuation of liberalism. It particularly retakes the studies of governmentality from which Foucault describes a historical account of liberalism and neoliberalism in terms of governmental rationality. It presents a synthetic figure of the liberal economy of power in the Foucauldian analysis, in which there is a superposition of three historically localizable rationalities: state reason, pastoral power, biopower. The article ends with a reading of the differences between economic liberalism and neoliberalism and the implications of each of them in the exercise of political power.

International audience ; The article discusses the debate about Michel Foucault's reflection on liberalism and neoliberalism. It presents critically some recent works in France and the USA that has concluded about the existence of affinities, especially theoretical, between Foucault and neoliberalism, pointing out its methodological fragilities. It then seeks to evidence the genealogical specificity that characterizes the Foucaultian analysis in relation at approaches concerned with a kind of ideological denunciation or ideal valuation of liberalism. It particularly retakes the studies of governmentality from which Foucault describes a historical account of liberalism and neoliberalism in terms of governmental rationality. It presents a synthetic figure of the liberal economy of power in the Foucauldian analysis, in which there is a superposition of three historically localizable rationalities: state reason, pastoral power, biopower. The article ends with a reading of the differences between economic liberalism and neoliberalism and the implications of each of them in the exercise of political power.

International audience ; The article discusses the debate about Michel Foucault's reflection on liberalism and neoliberalism. It presents critically some recent works in France and the USA that has concluded about the existence of affinities, especially theoretical, between Foucault and neoliberalism, pointing out its methodological fragilities. It then seeks to evidence the genealogical specificity that characterizes the Foucaultian analysis in relation at approaches concerned with a kind of ideological denunciation or ideal valuation of liberalism. It particularly retakes the studies of governmentality from which Foucault describes a historical account of liberalism and neoliberalism in terms of governmental rationality. It presents a synthetic figure of the liberal economy of power in the Foucauldian analysis, in which there is a superposition of three historically localizable rationalities: state reason, pastoral power, biopower. The article ends with a reading of the differences between economic liberalism and neoliberalism and the implications of each of them in the exercise of political power.

International audience ; The article discusses the debate about Michel Foucault's reflection on liberalism and neoliberalism. It presents critically some recent works in France and the USA that has concluded about the existence of affinities, especially theoretical, between Foucault and neoliberalism, pointing out its methodological fragilities. It then seeks to evidence the genealogical specificity that characterizes the Foucaultian analysis in relation at approaches concerned with a kind of ideological denunciation or ideal valuation of liberalism. It particularly retakes the studies of governmentality from which Foucault describes a historical account of liberalism and neoliberalism in terms of governmental rationality. It presents a synthetic figure of the liberal economy of power in the Foucauldian analysis, in which there is a superposition of three historically localizable rationalities: state reason, pastoral power, biopower. The article ends with a reading of the differences between economic liberalism and neoliberalism and the implications of each of them in the exercise of political power.

The theme of confession, present in the reflection of Michel Foucault since the early 1960s, pursued the same direction of his researches from the late 1970s concerning the problem of government and the studies of governmentality. Under this perspective, confession is taken as recognition through which the subject authenticates in himself or herself his or her own actions and thoughts. Therefore, it is not only a verbal act by means of which the subject states the truth of his or her being; confession also binds the subject to truth, throwing him or her in a relation of dependency regards the other, and, at the same time, modifying the relationship that he or she establishes with himself or herself. According to Foucault, this is what explains the massive growth of practices of confession in Western societies up until their actual inscription at the heart of procedures of individualization typical of modern political power. This paper explores Foucault's analysis of confessional practices and its recent developments in the work of Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio, 2012) and Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013). ; El tema de la confesión, presente en la reflexión de Michel Foucault desde principios del decenio de 1960, persiguió la misma dirección de sus investigaciones a partir de finales de 1970 en relación con el problema del gobierno y de los estudios de la gubernamentalidad. Bajo esta perspectiva, la confesión se toma como reconocimiento a través de la cual el sujeto autentica en sí mismo sus propias acciones y pensamientos. Por lo tanto, no es solo un acto verbal por medio del cual el sujeto establece la verdad de su ser; la confesión también une el sujeto a la verdad, colocándolo en una relación de dependencia con el otro y, al mismo tiempo, cambiando la relación que él establece consigo mismo. Según Foucault, esto es lo que explica el crecimiento masivo de las prácticas de la confesión en las sociedades occidentales hasta su inscripción efectiva en el corazón de los procedimientos de individualización del poder político moderno. Este artículo explora el análisis de Foucault de las prácticas confesionales y sus recientes avances en el trabajo de Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio, 2012) y Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013).

The theme of confession, present in the reflection of Michel Foucault since the early 1960s, pursued the same direction of his researches from the late 1970s concerning the problem of government and the studies of governmentality. Under this perspective, confession is taken as recognition through which the subject authenticates in himself or herself his or her own actions and thoughts. Therefore, it is not only a verbal act by means of which the subject states the truth of his or her being; confession also binds the subject to truth, throwing him or her in a relation of dependency regards the other, and, at the same time, modifying the relationship that he or she establishes with himself or herself. According to Foucault, this is what explains the massive growth of practices of confession in Western societies up until their actual inscription at the heart of procedures of individualization typical of modern political power. This paper explores Foucault's analysis of confessional practices and its recent developments in the work of Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio, 2012) and Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013). ; El tema de la confesión, presente en la reflexión de Michel Foucault desde principios del decenio de 1960, persiguió la misma dirección de sus investigaciones a partir de finales de 1970 en relación con el problema del gobierno y de los estudios de la gubernamentalidad. Bajo esta perspectiva, la confesión se toma como reconocimiento a través de la cual el sujeto autentica en sí mismo sus propias acciones y pensamientos. Por lo tanto, no es solo un acto verbal por medio del cual el sujeto establece la verdad de su ser; la confesión también une el sujeto a la verdad, colocándolo en una relación de dependencia con el otro y, al mismo tiempo, cambiando la relación que él establece consigo mismo. Según Foucault, esto es lo que explica el crecimiento masivo de las prácticas de la confesión en las sociedades occidentales hasta su inscripción efectiva en el corazón de los procedimientos de individualización del poder político moderno. Este artículo explora el análisis de Foucault de las prácticas confesionales y sus recientes avances en el trabajo de Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio, 2012) y Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013).

International audience ; The theme of confession, present in the reflection of Michel Foucault since the early 1960s, pursued the same direction of his researches from the late 1970s concerning the problem of government and the studies of governmentality. Under this perspective, confession is taken as recognition through which the subject authenticates in himself or herself his or her own actions and thoughts. Therefore, it is not only a verbal act by means of which the subject states the truth of his or her being; confession also binds the subject to truth, throwing him or her in a relation of dependency regards the other, and, at the same time, modifying the relationship that he or she establishes with himself or herself. According to Foucault, this is what explains the massive growth of practic-es of confession in Western societies up until their actual inscription at the heart of procedures of individualization typical of modern political power. This paper explores Foucault's analysis of confessional practices and its recent developments in the work of Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio , 2012) and Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013).

International audience ; The theme of confession, present in the reflection of Michel Foucault since the early 1960s, pursued the same direction of his researches from the late 1970s concerning the problem of government and the studies of governmentality. Under this perspective, confession is taken as recognition through which the subject authenticates in himself or herself his or her own actions and thoughts. Therefore, it is not only a verbal act by means of which the subject states the truth of his or her being; confession also binds the subject to truth, throwing him or her in a relation of dependency regards the other, and, at the same time, modifying the relationship that he or she establishes with himself or herself. According to Foucault, this is what explains the massive growth of practic-es of confession in Western societies up until their actual inscription at the heart of procedures of individualization typical of modern political power. This paper explores Foucault's analysis of confessional practices and its recent developments in the work of Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio , 2012) and Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013).

International audience ; The theme of confession, present in the reflection of Michel Foucault since the early 1960s, pursued the same direction of his researches from the late 1970s concerning the problem of government and the studies of governmentality. Under this perspective, confession is taken as recognition through which the subject authenticates in himself or herself his or her own actions and thoughts. Therefore, it is not only a verbal act by means of which the subject states the truth of his or her being; confession also binds the subject to truth, throwing him or her in a relation of dependency regards the other, and, at the same time, modifying the relationship that he or she establishes with himself or herself. According to Foucault, this is what explains the massive growth of practic-es of confession in Western societies up until their actual inscription at the heart of procedures of individualization typical of modern political power. This paper explores Foucault's analysis of confessional practices and its recent developments in the work of Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio , 2012) and Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013).

International audience ; The theme of confession, present in the reflection of Michel Foucault since the early 1960s, pursued the same direction of his researches from the late 1970s concerning the problem of government and the studies of governmentality. Under this perspective, confession is taken as recognition through which the subject authenticates in himself or herself his or her own actions and thoughts. Therefore, it is not only a verbal act by means of which the subject states the truth of his or her being; confession also binds the subject to truth, throwing him or her in a relation of dependency regards the other, and, at the same time, modifying the relationship that he or she establishes with himself or herself. According to Foucault, this is what explains the massive growth of practic-es of confession in Western societies up until their actual inscription at the heart of procedures of individualization typical of modern political power. This paper explores Foucault's analysis of confessional practices and its recent developments in the work of Giorgio Agamben (Opus Dei. Archeologia dell'Ufficio , 2012) and Roberto Esposito (Due. La macchina della teologia politica e il posto del pensiero, 2013).