Maurice Schmorice



Although I was slightly tempted to write this post under a pseudonym as clever as Maurice Florence, but I couldn’t come up with anything.  Kim Lacey will have to suffice…ah well… Since there is a ton of material to cover for this week, I’ll only touch on one my favorite – and indeed most relevant – terms used in Foucault Beyond Foucault. 

To quote “Maurice Florence” at length: 

In sum, the critical history of thought is neither a history of acquisitions nor a history of concealments of truth; it is the history of ‘verdictions,’ understood as the forms according to which discourses capable of being declared true or false are articulated concerning a domain or thing.  What the condition of this emergence were, the price that was paid for it, so to speak, its effects on reality and the way in which, linking a certain type of object to certain modalities of the subject, it constituted the historical a priori of possible experience for a period of time, an area, and for given individuals (18). 

Nealon’s discussion of Foucault and cost obviously reminds me of Fearless Speech, but I am most interested in the part that mentions the ‘discourses capable of being declared true or false.’  If my memory serves me, to be labeled a parrhesiastes, this assumed that the individual was truthful—there was no ‘being declared’ to be sought.  The cost, here, is the individual coming forth to speak.  The cost was not in the discourse itself since it was assumed to be true because it could cost the individual everything.  Cost would also be found on the side of the King—by listening to he parrhesiastes, he was creating the possibility for his own downfall (well, at minimum he might be proven wrong).  Therefore, cost is an interesting spin on power in general—the one who has the most to lose is the one currently with all the power.   

I think this goes against Foucault’s argument in Fearless Speech – or at least my earlier response to it.  In Fearless Speech, Foucault argues that the king, who essentially has nothing to lose, cannot have parrhesia. However, if we look at this from a cost perspective, it doesn’t cost the individual (who speaks the truth to the King) anything—he is only risking what little street cred he might have.  If the individual points out something against the King (a flaw, perhaps), and according to “rules of parrhesia” what is spoken by the individual must be true), then it might cost the King everything simply to listen. An individual, under his power nonetheless, can uproot it.     

To summarize, after reading Nealon, I believe that there is a critical difference between “risk” and “cost” that would be interesting to discuss.  I should point out that I do not think these terms are separable; however “risk” does seem to evade the consequential nature of “cost” i.e. “he risked his reputation” = he still has it, compared with “that move cost him his reputation” = he risked and lost.  Anyway, maybe those are bad examples, but my question this week is “what’s the diff or the connections between “risk” and “cost”?” 




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