By John Dewey
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Extra resources for A Common Faith (The Terry Lectures Series)
Lawson 1 985, 14. Rsrty 1979b:85, 15, Kulin 1970; Feyerabend 1978, 16. Foucauit 1980b:51. 17. F~f=oeault 1988b:29, 18. 991:vii, 20. It is i m p o ~ a nto t note, though, chat Marxism inevitably colored phentrmenological, hermeneutic, and structuralist positions. 21, Dreyfus and Rabtnow 3 983:xii; aisa xi-xxvii; but sce Gutting 3 994a:3-5. 22. i"t4iller 1993:123-64, esp. 14741. 23, Hoy 1986:4, 24, Foucault 1973:xiv. 25, Faucauit 15)"7:xx-xxii. 26. kliller 1993:148, 27. Moy 1986; Dreyfus and Rabinow 1983.
197311974, Whether Foucault conceived of eplsternes as incommensurable in a way waking them vulnerable to Davidsank arguments is an interesting question, but nor: one I can pursue here, 48, Foucault 1"373:40. 49, Foucault 1973:64. 50, Foucault 1973:43. 51, All I can suggest, regarding Duret" choice of Mexicans for his fourth example, is that the A;ztec calendar is a spiral and can be imagined as spiraling upward. 52, Fsucault 15373337. 53. Clreyfus and Rabinow 1983:xii. Foucault 196S:ix. 56. Hay 1986:3.
This is to distort Fotncault in order to avoid the nihilism. " ~Vany,including Rorty, think tbat, at some level, Poucault intended genealogical analytics to be a successor to epistemology This is not the case, and the nihilism, or at least the threat of nihilism, is real. Questions about the historicist nature of genealogy (and archaealogy) suggest that genealogical accounts of how power produces truth, knowledge, and criteria1 concepts like rationalit5 are themselves only more products of power.