Welcome to the detailed analysis for progressivegeographies.com. This domain is officially recognized as Progressive Geographies | Thinking about place and power – a site written and curated by Stuart Elden. According to their official web presence, their primary focus is: "Thinking about place and power - a site written and curated by Stuart Elden".
"Throughout his career Foucault made many promises of books he planned to write, only some of which were fulfilled. In History of Madness in 1961 he said:"
"We will show in another study how the experience of the demonic and its waning between the sixteenth and eighteenth centuries should not be understood as a victory of humanitarian or medical theory over the old, wild universe of superstition, but as a taking up again, within a critical experience, of the forms that had previously borne the threat of a tear in the fabric of the world [du déchirement du monde] (Folie et déraison, p. 34 n. 1;Histoire de la folie p. 39 n. 1; History of Madness, p. 597 n. 83)."
"Two essays in the 1960s particularly connect to this theme. One is “Les Déviations religieuses et le savoir médical”. The French original appeared in a book edited by Jacques le Goff, a medievalist and associate of the Annales school – Hérésies et sociétés dans l’Europe pré-industrielle, 11e-18e siècles (Mouton & Co, 1968). Foucault’s essay was reprinted in Dits et écrits."
"Hérésies et sociétés dans l’Europe pré-industrielle was the proceedings of a Colloque de Royaumont of the Ecole pratique des hautes études, held between 27 and 30 May 1962 – a date which locates Foucault’s piece squarely between History of Madness and Birth of the Clinic. Royaumont is a former abbey about 20 miles north of Paris, which hosted a lot of conferences (on Gilbert Gadoffre and the Institut collégial européen, see here). In the “Note Liminaire” to the proceedings Le Goff apologies for the delay in publication, and notes that some important scholarship has been produced in the interim, but thinks the analyses in the volume are still worthwhile. One of the reasons, he suggests, is that the texts are not independent of each other, but part of a communal reflection on the topic (p. 1). He notes that not everyone in the volume was present at Royaumont, and that some of their texts were read in their absence (p. 2). Foucault was there because there is a transcript of the discussion that followed his lecture, although he does not seem to have contributed to discussion of other papers. Foucault’s text is translated as “Religious Deviations and Medical Knowledge” in the Religion and Culturecollection edited by Jeremy Carrette, though the discussion is not included."
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