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Foucault also describes genealogy as a particular investigation into those elements which "we tend to feel [are] without history". [6] This would include things such as sexuality, and other elements of everyday life. Genealogy is not the search for origins, and is not the construction of a linear development. Instead, it seeks to show the ...
Foucault presents the hypothesis that, in every society, the production of discourses is controlled with the aim of: 1. exorcising its powers and dangers; 2. reducing the force of uncontrollable events; 3. hide the real forces that materialize the social constitution. To this end, he theorizes that external or internal procedures are used. [9]
Genealogy emerged in Foucault's writing in the early 1970s as a corrective to what he saw as deficiencies in the previous methodology he described as archaeology. Specifically Genealogy allowed Foucault a method to explain how "the epistemological succession of discursive formations" could occur within the methodology of the older Archaeology ...
Foucault's introduction to the epistemic origins of the human sciences is a forensic analysis of the painting Las Meninas (The Ladies-in-waiting, 1656), by Diego Velázquez, as an objet d'art. [6] For the detailed descriptions, Foucault uses language that is "neither prescribed by, nor filtered through the various texts of art-historical ...
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By split Foucault means power as a force for manipulation of the human body. Previous notions of power failed to account for the historical subject and general shifts in techniques of power-according to Foucault's genealogy or genesis of power – it was totally denied that manipulation of the human body by unforeseen, outside forces ever existed.
The tool is given an expanded role in genealogy, the next phase of discourse analysis, where the intention is to grasp the total complexity of the use of power and the effects it produces. Foucault sees power as the means for constituting individuals’ identities and determining the limits of their autonomy.
[15] Foucault traces the role of discourse in the legitimation of society's power to construct contemporary truths, to maintain said truths, and to determine what relations of power exist among the constructed truths; therefore discourse is a communications medium through which power relations produce men and women who can speak. [9]