Sunday, May 31, 2009
Sharing a bed
Sharing sordid details about men like me
Saturday, May 30, 2009
Sharing a building: Part 2
Friday, May 29, 2009
Sharing good-byes
Farewell to Ben Kegan.
Wednesday, May 27, 2009
Sharing a building
In the fall of 2005, I was enrolled in college, purportedly to graduate after the next semester. Unfortunately I was falling behind. It took me three semesters to finish the two-semester intro to liberal arts class on the western cannon. I failed math classes, english classes, and philosophy classes. I was pretty much a loser, especially since I had no real limitations to my performance: I was interested and capable, I had very stable living situations, and all the support I could ever ask for (financially and otherwise) from my family. I was probably just selfish and lazy with a sense of entitlement, but I sold myself on the idea that I wasn't presented with enough challenge, that school politics were an impediment, and that I had all the time and money to do as I chose.
Communities of Thought: Anti-Universalizing Discourses of the Late Foucault
Throughout my studies in identity politics, Michel Foucault comes up again and again, acting as the “Saint” of queer theory (Halperin), and generally the bastian of postmodern identity. I am suspicious as much as I am inspired by this move. I wonder: is there something universal, an all-encompasing clue to how one might think of one’s self in relation to themself? Certainly, no such prescription exists, and even if it does exist, Foucault himself was the first to deny it (interview). So then, there must be something that brings us back to Foucault, some proclamation to which we can attach ourselves, which makes his interest in Greek and Roman culture urgent to us today.
In my reading, I was able to attach myself to the idea of the community of thought, the plural world views that according to Foucault “flourished” in the late Greek and Hellenist Epoch. Without unified or centralized philosophical structures, these communities of thought determined for themselves the mode, scope, source and nature of the subject of ethics. Each thought community had its own method for philosophical training, its own standard for philosophical excellence, even its own style of habit.