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But like many an inarticulate young lover, I thought for a time that seduction was a matter of giving the right book to the right woman. In my case it was Barthes’s A Lover’s Discourse: a meditation on Goethe’s Sorrows of Young Werther that catalogues the melancholic lover’s prized ‘image repertoire’ – the scene of waiting, the feeling of being dissolved in the presence of the loved being, the attraction of suicide – and thinly veils the author’s own life as a middle-aged gay man in Paris in the 1970s. This gift was always a prelude to disaster.– RB and Me: An Education is an essay by Brian G. Dillon about his relationship with the books of French philosopher Roland Barthes. It's also a lovely autobiography of an awkward boy finding his place in life. Dillon's website collects his essays, and is trove of interesting insight. Besides writing essays and fiction, Dillon is also the UK editor of Cabinet Magazine, and you can read a fair number of his articles online, including ones on Beau Brummel and the cravat, hypochondria and hydrotherapy.
A society without power relations can only be an abstraction. Which, be it said in passing, makes all the more politically necessary the analysis of power relations in a given society, their historical formation, the source of their strength or fragility, the conditions which are necessary to transform some or to abolish others. For to say that there cannot be a society without power relations is not to say either that those which are established are necessary or, in any case, that power constitutes a fatality at the heart of societies, such that it cannot be undermined. Instead, I would say that the analysis, elaboration, and bringing into question of power relations and the "agonism" between power relations and the intransitivity of freedom is a permanent political task inherent in all social existence."Saint" Michel Foucault (1926-1984) transformed Western thought. Institutions -- prisons, asylums, clinics -- define the rhythm of our daily existence; Foucault found that they also determine the way we think. The search for the political and philosophical implications of this insight led him to biology and economics, linguistics and the study of sexuality. In Foucault's eyes, intellectual activity, however radical, could never be divorced from the techniques of power. This is why some have accused him of political quietism. Other critics say he was simply a bad scholar. Who was the real Foucault? "Anarchist, leftist, ostentatious or disguised Marxist, nihilist, explicit or secret anti-Marxist, technocrat in the service of Gaullism, new liberal," gay saint, charlatan, or something else entirely? Perhaps we have posed the question incorrectly...