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Foucault and the Politics of Transformation

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Foucault and the Politics of Transformation To Become Again What We Never Were: Foucault and the Politics of Transformation The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Dankel, Tara Marie. 2015. To Become Again What We Never Were: Foucault and the Politics of Transformation. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:14226059 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA To Become Again What We Never Were: Foucault and the Politics of Transformation A dissertation presented by Tara Marie Dankel to The Committee on the Study of Religion in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of The Study of Religion Harvard University Cambridge, Massachusetts 15 December 2014 © 2015--Tara Marie Dankel All rights reserved. Dissertation Advisor: Professor Anne E. Monius Tara Marie Dankel To Become Again What We Never Were: Foucault and the Politics of Transformation Abstract This dissertation began with two questions. First, how does Michel Foucault understand ethical subject formation as demonstrated in his late work? Second, does the failure of environmental activism in the United States to achieve radical change in individuals' perspectives and practices derive from a faulty understanding of the human subject? I address these questions in two stages. In the body of the dissertation--through close reading in French of the courses at the Collège de France from 1981-1984 and Foucault's late interviews, essays, and occasional lectures--I engage in exegesis of some of the basic terms of his late work on ethics, including conversion, askēsis, parrhēsia, and the self. The key conclusions that I draw from this work are five-fold: (1) the self is a process rather than a substance, and ethical transformation requires questioning the assumptions and values of one's society and conversion to a different regime of truth; (2) conversion occurs through daily training of the mind and body through practice, what Foucault calls "the subjectivation of true discourse," and is a life-long task; (3) this training must be supported both by intimate relationships of friendship and guidance and larger communities of practice; (4) social transformation occurs through personal transformation in the course of demonstrating the truth to others through words and actions, a practice Foucault terms parrhēsia; (5) Foucault imagines freedom both as the iii radical contingency of reality and the ability of individuals to think and be otherwise. Freedom is not a possession or state, but a practice. In the introduction, I explore the importance of troubling the subject of environmental philosophy and activism, arguing that one key reason that environmental activism is ineffective is the lack of critical reflection on theories of subjectivity. In the conclusion, I bring Foucault into conversation with Bill McKibben, one of the most prominent environmental activists in the United States. Thinking with these two men, I suggest some ways in which a Foucauldian understanding of ethical subject formation might promote better strategies for individual change. iv Table of Contents Acknowledgments vi Abbreviations for Foucauldian Works x Introduction 1 Chapter One: Conversion 50 Chapter Two: Askēsis 81 Chapter Three: Friendship 128 Chapter Four: Parrhēsia 189 Chapter Five: Freedom 235 Conclusion: Towards a Cynic-al Activism 279 Bibliography 336 v Acknowledgments As with any attempt to put into words a debt of gratitude for something as immense as writing a dissertation, these acknowledgments can only be partial and insufficient to convey my love and appreciation for everyone who has participated in the last nine years of my life. Please forgive any omissions and know that they are only on the page and not in my heart. My most profound thanks go to my advisor, Anne Monius. I don't think that it would be exaggerating to say that without her unflagging support and encouragement, this dissertation would not have been written. Her door is always open; her criticism is challenging but motivating; her deep commitment to both her scholarship and her students is a source of inspiration and aspiration. Of all the people at Harvard--and there are many--who have had to weather the capriciousness of my academic journey, Anne has done so with the most grace, humor, and determination. When I speak in the dissertation of the friendship that binds and transforms, I am speaking of her. Many other teachers and mentors have guided me on this journey, and I thank them all heartily for the lessons they have taught. My dissertation committee is comprised of people who took a leap of faith in me, Mark Jordan because he stuck with me through many changes in both of our lives and Ladelle McWhorter because she was kind enough to join at the last minute and give it her all. Both gave me the gifts of their time and intellectual energy and have demonstrated through their own work what elegant, incisive writing on Foucault looks like. David Lamberth, Davíd Carrasco, and Ronald Thiemann vi helped me through the many hurdles of the PhD program at Harvard. Asad Ahmed treated me as a colleague and challenged and complicated my thought about Foucault. It was my pleasure and privilege to teach for many years for Matthew Kaiser in Harvard's English Department. Matthew is a teacher who both understands the theatricality of the lecture hall and the real reason we do what we do, to teach and learn alongside our students. He gave me the freedom to experiment in the classroom and the support to feel confident taking risks, all with a quick wit that brings a smile to my face even now. A word for my dear friends at the Café Gato Rojo. Unfortunately (or fortunately), too many beautiful people have come into my life at the Gato, both behind and in front of the counter, to name and do justice to them all. It has become a second home and second family. Moreover, it models an alternate way of life in a world that so often demands conformity. The diversity of the Gato, its persistence in thinking otherwise life at Harvard, transforms and guides us. It challenges our assumptions and refuses to stay still. It comforts, but doesn't accept our excuses. It is the closest thing to a community of practice I have yet achieved in my life. And the dancing, oh, the dancing. Although graduate school is often viewed as two distinct realms--one's own research and the work one does to make ends meet--I have been lucky to teach courses with engaged, interesting, and generous students. They force me to clarify my own thought and remind me why universities exist in the first place--to share ideas, to grow as individuals. At the most difficult moments in my own process of research and writing, my students were there to encourage me and put things in perspective, and for that I am grateful. vii The task of expressing gratitude to all my fellow travelers over the past nine years and more is a daunting one. I will do my best. To Ernie, for being my constant partner, whether in the tumult of intellectual argument or that of the dance floor. Kate, who entered my life too recently to feel good about having to say goodbye. Anouska, for laughter and schmoogles and seeking her own path. Claudio, who welcomed me into his world and showed me what hospitality means. Rob, who embodies an ancient art with verve, his letters rendering his presence quasi-physical. Chris, who talks to me about books and everything else over a glass of whiskey. Nikki, who always has fun and makes sure that everyone else does too. Andy, a paragon of discipline, who shows me how to work hard and play hard. Billy, for whom everything I do is magical, a hard attitude to maintain without irony. Anton, the spirit of adventure and my unlikely companion in life's gambols. Case, superb cook, writer, and listener, willing to join me in nights that bleed into mornings. Alec and Sarah, who know when to tell me I'm wrong and what it means to love something and let it go. To Vince, an extraordinary teacher and scholar who inspired me to embark on this path and taught me how to stay grounded nonetheless. To Vito, who embodies all the passions of his Sicilian forbearers and keeps me honest. To friends from William Allen--Laura, Kate, Kerin, Steve, Jess, and Tyson--with whom I have grown over the past fifteen years. My crew from Georgetown and friends--Kartik, Leah, Joe, Jonathan, Richard, Aimee, Jess, Sarah, and Tom--who entice me to weekends away and awe me with all the incredible things they are doing. To the gang at the RHT-- Hannah, Alex, Robbie, Ashish, Derek, Trevor, Jabril, Alec, JP, Shane, and Nick--who hold a seat for me at the bar and keep me in oysters and Clyde May's. Finally, to my viii sweet Memphis, who has kept me warm through all these cold New England winters and been a captive audience to my trials and tribulations. In closing, I cannot express enough the importance of family, both given and chosen. I am so thankful for parents who have always trusted me, supported me, and given me their love unconditionally. Without that foundation, I never could have journeyed so far afield.
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