Next Friday, Cheri will conduct guided reading on Foucault entitled with 'Undressing Foucault', with pre-reading material 'why study power: the question of the subject'.
Here are some references about Foucault for your interest:
Websites:
http://plato.stanford.edu/entries/foucault/
http://www.theory.org.uk/ctr-fouc.htm
http://en.wikipedia.org/wiki/Michel_Foucault
http://www.michel-foucault.com/concepts/index.html
Books & journal articles:
Alan Danaher, P., & Radcliffe Danaher, G. (2000). "Power/knowledge" and the educational experiences and expectations of Australian show people. International Journal of Educational Research, 33(3), 309-318.
Andrzejewski, C. E., & Davis, H. A. (2008). Human contact in the classroom: Exploring how teachers talk about and negotiate touching students. Teaching and Teacher Education, 24(3), 779-794.
Carabine, J. (2001). Unmarried motherhood 1830-1990: a genealogical analysis. In M. Wetherell, S. Taylor & S. Yates (Eds.), Discourse as data: A guide for analysis (pp. 267-310). London: SAGE Publicaitons Ltd.
Chapman, V. L. (2003). 'Knowing one’s self': selfwriting, power and ethical practice. Studies in the Education of Adults, 35(1), 35-53.
Clarke, M. (2008). The ethico-politics of teacher identity. Educational Philosophy and Theory, 9999(9999).
Foucault, M. (1971). The archaeology of knowledge and the discourse on language (A. M. S. Smith, Trans.). New York: Pantheon.
Foucault, M. (1972). The archaeology of knowledge. London: Tavistock.
Foucault, M. (1977). Discipline and punish. London: Penguin.
Foucault, M. (1978). The history of sexuality. Vol 1: An introduction (R. Hurley, Trans.). New York: Pantheon Books.
Foucault, M. (1980). Power/knowledge. Brighton: Harvester.
Foucault, M. (1985). The use of pleasure: History of sexuality, Vol. 2 (R. Hurley, Trans.). New York: Pantheon Books.
Foucault, M. (1994). The subject and power (R. Hurley, P. Rabinow & C. Gordon, Trans.). In J. D. Faubion (Ed.), Power: Essential works of Michel Foucault, 1954-1984, Vol. 3 (pp. 326-333). London: Penguin.
Foucault, M. (1997a). Ethics, subjectivity and truth. In P. Rabinow (Ed.), Essential works of Michel Foucault, 1954-1984 (Vol. 1). New York: The New Press.
Foucault, M. (1997b). The ethics of the concern of the self. In P. Rabinow (Ed.), Ethics, subjectivity and truth: Essential works of Michel Foucault, 1954-1984 (Vol. 1, pp. 281-302). New York: The New Press.
Foucault, M. (1997c). What is enlightenment? In P. Rabinow (Ed.), Ethics, subjectivity and truth: Essential works of Michel Foucault, 1954-1984 (Vol. 1, pp. 303-320). New York: The New Press.
Fox, S. (2000). Communities of practice, Foucault and Actor-Network therory. Journal of Management Studies, 37(6), 853-868.
Greenwalt, K. A. (2008). Through the camera's eye: A phenomenological analysis of teacher subjectivity. Teaching and Teacher Education, 24(2), 387-399.
May, T. (2006). The philosophy of Foucault. Chesham, Bucks: Acumen.
Peters, M. A. (2004). Educational research:‘games of truth’and the ethics of subjectivity. Journal of Educational Enquiry, 5(2), 50-63.
Walshaw, M. (2007). Working with Foucault in Education. Rotterdam, The Netherlands: Sense Publishers.
You are welcome to pose questions, comments and other resources about Foucault.
Issa
1 条评论:
By revisiting Foucault, I had new understanding of power/ knowledge, educational institutions and learners as follows:
(1) Knowledge is a kind of power and is gained through the negotiation with power and truth. Educational institutions may help to establish one’s knowledge/power by building up one’s capitals.
(2) Power is realized through discourses including educational institutions which decide who should have knowledge and to what extent they can have knowledge. As Apples put it, “education… is… a site of conflict about the kind of knowledge that is and should be taught, about whose knowledge is ‘official’ and about who has the right to decide both what is to be taught and how teaching and learning to be evaluated (p.vii).
(3) Individuals are not the passive receivers of knowledge/powder. Actually, they can negotiate their identities while building up their capitals through their practice in and out of institutions.
发表评论