By Michael Kelly
The publication begins through juxtaposing key texts from the 2 philosophers; it then provides a collection of reactions and commentaries through theorists who've taken up the 2 substitute ways to energy and critique.
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Additional info for Critique and Power: Recasting the Foucault / Habermas Debate
At all events, we must proceed just as if we had not alarmed them at all, in which case it will be no part of our concern to provide a solid and homogeneous theoretical terrain for all these dispersed genealogies, nor to descend upon them from on high with some kind of halo of theory that would unite them. Our task, on the contrary, will be to expose and specify the issue at stake in this opposition, this struggle, this insurrection of knowledges against the institutions and against effects of the knowledge and power that invests scientific discourse.
A third methodological precaution relates to the fact that power is not to be taken to be a phenomenon of one individual's consolidated and homogeneous domination over others, or that of one group or class over others. What, by contrast, should always be kept in mind is that power, if we do not take too distant a view of it, is not that which makes the difference between those who exclusively possess and retain it, and those who do not have it and submit to it. Power must by analyzed as something which circulates, or rather as something which only functions in the form of a chain.
Only a final battle of that kind would put an end, once and for all, to the exercise of power as continual war. So, no sooner do we attempt to liberate ourselves from economistic analyses of power, than two solid hypotheses offer themselves: the one argues that the mechanisms of power are those of repression. For convenience's sake, I shall term this Reich's hypothesis. The other argues that the basis of the relationship of power lies in the hostile engagement of forces. Again for convenience, I shall call this Nietzsche's hypothesis.