By John Donne, Gary A. Stringer, Paul A. Parrish
This is often the 4th quantity of The Variorum version of the Poetry of John Donne to seem. This quantity offers a newly edited severe textual content of the Holy Sonnets and a complete digest of the critical-scholarly observation on them from Donne’s time via 1995. The editors establish and print either an prior and a revised authorial series of sonnets, in addition to providing the scribal collection—which comprises targeted authorial types of a number of of the sonnets—inscribed via Donne’s buddy Rowland Woodward within the Westmoreland manuscript.
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Additional resources for The Variorum Edition of the Poetry of John Donne, Volume 7, Part 1 : The Holy Sonnets
46 Yet, Foucault cautions against construing the care for the self as a liberating practice, on the grounds that the concept of liberation is a dangerous one. Moreover, exactly what an effective care-of-the-self ethic might involve Foucault does not specify. While he refuses to characterize a care-of-the-self ethic as an all-encompassing strategy for resistance, his conception comes close to the idea of a discipline of resistance. That a Foucauldian could advocate any sort of disciplinary program as a means of resistance might seem strange to those who take his ethics to be an imperative to resist power in all < previous page page_44 If you like this book, buy it!
At times, Foucault seems to take the possibility of nonjuridical judging to be a sufficient basis for an ethical philosophy. At other times, he rather romantically seeks to refuse to make any judgments whatsoever, especially ethical ones. However, such romanticism amounts to little more than the dream of being outside of power altogetherand Foucault, himself, has done more than anyone else to disillusion us of this dream. The power/knowledge equation proves that even genealogy must, of itself, be an exercise of powerand, thus, an exercise of judgment.
While her argument is compellingand I agree with her conclusionsI would highlight the fact that Kant's various strategies are intended to function as ways of resisting disciplinary control of bodies. His overarching aim, after all, is to obviate the need for medical intervention in people's lives. Kant's text can cut two ways. On the one hand, it reads like just another primer for how to make oneself a docile body. At the same time however, it purports to be a guideline for how to keep one's body free from medical intervention.