By Perry Zurn
Shaped within the wake of might 1968, the Prisons info workforce (GIP) was once a thorough resistance circulate energetic in France within the early 1970's. Theorist Michel Foucault used to be seriously concerned. This ebook collects interdisciplinary essays that discover the GIP's assets either for Foucault reports and for felony activism this day.
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Additional info for Active Intolerance: Michel Foucault, the Prisons Information Group, and the Future of Abolition
57 In this interview, at least, Foucault seems to believe that Discipline and Punish did what he wanted it to do; the genealogy was effective. 58 He would remain an activist in the commonly understood sense—signing petitions, attending protests, and so on—but, in addition, his activism would occur as scholarship in the production of histories of the present. ”59 It was as an activist that he was a philosopher and as a philosopher that he was an activist. IV Philosophy’s Prospects Henry David Thoreau might well have agreed with Foucault’s assessment and redefinition of philosophy as fundamentally a practice inseparable from how one lives one’s politically and historically specific life.
Foucault, Black Feminism, and the Intimacy of Abolition” (chapter 14), Steve Dillon reads the GIP documents alongside the writings of imprisoned revolutionary Black women in the 1970s. In doing so, Dillon argues that Black feminism provides an important analysis missing from the GIP and Foucault’s writings: the intimate forms of anti-Black and heteropatriarchal domination produced by the prison regime. At the heart of our analysis and that of the GIP is the identification of things that are intolerable, which form the basis of cultivating active intolerance.
Ultimately, however, these essays provide us with insight into the nature of active intolerance as both a model of political engagement and a mode of philosophical reflection. Indeed, Active Intolerance insists that neither politics nor philosophy exist independently of each other or of the distinct creaturely needs of those consistently marginalized and hyperpoliced. We write this in search of a different future. Notes 1. GIP, “(Manifeste du GIP)” (1971), FDE1, no. 86, 1043. Most of the GIP documents (like this one) were written collaboratively.