ABSTRACTIn Foucault's later works, experience and embodiment become important for explaining the normative constitution of the subject: for norms to be effective, discourses are insufficient – they must be experienced and embodied. Practices of “discipline” inscribe power constellations and discourses into subjective experience and bodies. In his lectures on the Hermeneutics of the Subject, he turns this “violent” form of normative embodiment into an ethical perspective by referring to the Stoic tradition. Even though Foucault never developed a notion of experience and embodiment himself, his ideas can be re-read and complemented from a phenomenological perspective.The article tries to investigate the role of bodily experience and practice in Foucault's Genealogy and to bring it into dialogue with Husserl and Merleau-Ponty's conceptions of the lived body. It will attempt to show that concepts like sedimentation and habituality can help to explain how cultural norms not only influence the way we think abou..
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DOI 10.1080/00071773.2015.1105645
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References found in this work BETA

Michel Foucault: Beyond Structuralism and Hermeneutics.Ian Hacking - 1985 - Journal of Philosophy 82 (5):273-277.
Foucault and the Paradox of Bodily Inscriptions.Judith Butler - 1989 - Journal of Philosophy 86 (11):601-607.

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Citations of this work BETA

‘Bodies (That) Matter’: The Role of Habit Formation for Identity.Maren Wehrle - forthcoming - Phenomenology and the Cognitive Sciences:1-22.
Comments on Johanna Oksala’s Feminist Experiences. [REVIEW]Andreea Aldea - 2019 - Continental Philosophy Review 52 (1):125-134.

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