By James D. Faubion
Via an bold and significant revision of Michel Foucault's research of ethics, James Faubion develops an unique application of empirical inquiry into the moral area. From an anthropological viewpoint, Faubion argues that Foucault's specification of the analytical parameters of this area is the most efficient aspect of departure in conceptualizing its precise good points. He extra argues that Foucault's framework is short of immense revision to be of really anthropological scope. In making this revision, Faubion illustrates his software with prolonged case reviews: considered one of a Portuguese marquis and the opposite of a twin topic made of the writer and a millenarian prophetess. the result's a conceptual equipment that's capable of accommodate moral pluralism and yield an account of the boundaries of moral edition, supplying a singular solution of the matter of relativism that has haunted anthropological inquiry into ethics on account that its inception.
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Additional info for An Anthropology of Ethics (New Departures in Anthropology)
A schematic precisely of characterological control, of right proportion, the active–passive dichotomy determines the divide between the good man and all of those disordered and disorderly men and women, Athenian and (especially) non-Athenian and barbarian, who populate the comedies and provide the butts of their most merciless jokes. Yet the same schematic also determines the division between the Homeric warrior, the Achilles “raging” in his tent or even more bestially or divinely on the battlefield, and the far more affectively disciplined soldier of the city-state, trained to be able to hold his place in a phalanx formation without letting either his rage or his fear get the better of him.
I thus make a distinction between the ethical domain as a totality, and what is “themitical” within it. What I seek to register with that distinction is an important and related series of cognitive, affective, semiotic, pragmatic and structural differences between the more ecological and dynamic and the more homeostatic and reproductive aspects of ethical autopoiesis – the becoming and maintenance of the ethical subject. My fashioning of it has certain elements in common with Jarrett Zigon’s recently circulating intuition that ethics is peculiarly visible in moments of “moral breakdown” (Zigon 2007), but ultimately differs from his own distinction between the ethical and the moral both semantically and diagnostically.
I have already sought to defend Foucault’s approach to the ethical domain against critiques that construe it as aestheticist or individualistic (Faubion 2001c). I accordingly visit the issue only occasionally. I am not in any event aiming to add further commentary, whether laudatory or deprecatory, to the corpus that Foucault’s approach has already inspired. I do not aim to fashion either a Foucauldian or an anti-Foucauldian anthropology of ethics. In the two chapters that follow, I am instead a shameless revisionist.