This is a transcript of a 1972 conversation between the post-structuralist philosophers Michel Foucault and Gilles Deleuze, which discusses the links between the struggles of women, homosexuals, prisoners etc.. to class struggle, and also the relationship between theory, practice and power.
This transcript ﬁrst appeared in English in the book ‘Language, Counter-Memory, Practice: selected essays and interviews by Michel Foucault’ / edited by Donald F. Bouchard
MICHEL FOUCAULT: A Maoist once said to me: "I can easily understand Sartre's purpose in siding with us; I can understand his goals and his involvement in politics; I can partially understand your position since you've always been concerned with the problem of conﬁnement. But Deleuze is an enigma." I was shocked by this statement because your position has always seemed particularly clear to me.
GILLES DELEUZE: Possibly we're in the process of experiencing a new relationship between theory and practice. At one time, practice was considered an application of theory, a consequence; at other times, it bad an opposite sense and it was thought to inspire theory, to be indispensable for the creation of future theoretical forms. In any event, their relationship was understood in terms of a process of utilisation. For us, however, the question is seen in a diﬀerentlight. The relationships between theory and practice are far more partial and fragmentary. on one side, a theory is always local and related to a limited ﬁeld, and it is applied in another sphere, more or less distant from it. The relationship which holds in the application of a theory is never one of resemblance. Moreover, from the moment theory moves into its proper domain, it begins to encounter obstacles, walls, and blockages which require its relay by another type of discourse (it is through this other discourse that it eventually passes to a diﬀerent domain). Practice is a set of relays from one theoretical point to another, and theory is a relay from one practice to another. No theory can develop without eventually encountering a wall and practice is necessary for piercing this wall. For example, your work began in the theoretical analysis of the context of conﬁnement, speciﬁcally with respect to the psychiatric asylum within a capitalist society in the nineteenth century. Then you became aware of the necessity for conﬁned individuals to speak for themselves, to create a relay (it's possible, on the contrary, that your function was already that of a relay in relation to them); and this group is found in prisons -- these individuals are imprisoned. It was on this basis that You organised the information group for prisons (G.I.P.)(1), the object being to create conditions that permit the prisoners themselves to speak. It would be absolutely false to say, as the Maoist implied, that in moving to this practice you were applying your theories. This was not an application; nor was it a project for initiating reforms or an enquiry in a traditional sense. The emphasis was altogether diﬀerent: a system of relays within a larger sphere, within a multiplicity or parts that are both theoretical and practical. A theorising intellectual, for us, is no longer a subject, a representing or representative consciousness. Those who act and struggle are no longer represented, either by a group or a union that appropriates the right to stand as their conscience. Who speaks and acts? It is always a multiplicity, even with in the person who speaks and acts. All of us are "groupuscules."(2) Representation no longer exists; there are only action-theoretical action and practical action which serve as relays and form networks.
FOUCAULT: It seems to me that the political involvement of the intellectual was traditionally the product of two diﬀerent aspects of his activity: his position as an intellectual in bourgeois society, in the system of capitalist production and within the ideology it produces or imposes (his exploitation, poverty, rejection, persecution, the accusations of subversive activity, immorality, etc); and his proper discourse to the extent that it revealed a particular truth, that it disclosed political relationships where they were unsuspected. These two forms of politicisation did not exclude each other, but, being of a diﬀerent order, neither did they coincide. Some were classed as "outcasts" and others as "socialists." During moments of violent reaction on the part of the authorities, these two positions were readily fused: after 1848, after the Commune, after 1940. The intellectual was rejected and persecuted at the precise moment when the facts became incontrovertible when it was forbidden to say that the emperor had no clothes. The intellectual spoke the truth to those who had yet to see it, in the name of those who were forbidden to speak the truth: he was conscience, consciousness, and eloquence. In the most recent upheaval (3) the intellectual discovered that the masses no longer need him to gain knowledge: they know perfectly well, without illusion; they know far better than he and they are certainly capable of expressing themselves. But there exists a system of power which blocks, prohibits, and invalidates this discourse and this knowledge, a power not only found in the manifest authority of censorship but one that profoundly and subtly penetrates an entire societal network. Intellectuals are themselves agents of this system of the power-the idea of their responsibility for "consciousness" and discourse forms part of the system. The intellectual's role is no longer to place himself "somewhat ahead and to the side" in order to express the stiﬂed truth of the collectivity; rather, it is to struggle against the forms of power that transform him into its object and instrument in the sphere of "knowledge," "truth," "consciousness," and "discourse. "
In this sense theory does not express, translate, or serve to apply practice: it is practice. But it is local and regional, as you said, and not totalising. This is a struggle for power, a struggle aimed at revealing and undermining power where it is most invisible and insidious. It is not to "awaken consciousness" that we struggle (the masses have been aware for some time that consciousness is a form of knowledge, and consciousness as the basis of subjectivity is a prerogative of the bourgeoisie), but to sap power, to take power; it is an activity conducted alongside those who struggle for power, and not their illumination from a safe distance. A "theory " is the regional system of this struggle.
DELEUZE: Precisely. A theory is exactly like a box of tools. It has nothing to do with the signiﬁer. It must be useful. It must function. And not for itself. If no one uses it, beginning with the theoretician himself (who then ceases to be a theoretician), then the theory is worthless or the moment is inappropriate. We don't revise a theory, but construct new ones; we have no choice but to make others. It is strange that it was Proust, an author thought to be a pure intellectual, who said it so clearly: treat my book as a pair of glasses directed to the outside; if they don't suit you, ﬁnd another pair; I leave it to you to ﬁnd your own instrument, which is necessarily an investment for combat. A theory does not totalize; it is an instrument for multiplication and it also multiplies itself. It is in the nature of power to totalise and it is your position. and one I fully agree with, that theory is by nature opposed to power. As soon as a theory is enmeshed in a particular point, we realise that it will never possess the slightest practical importance unless it can erupt in a totally diﬀerent area. This is why the notion of reform is so stupid and hypocritical. Either reform are designed by people who claim to be representative, who make a profession of speaking for others, and they lead to a division of power, to a distribution of this new power which is consequently increased by a double repression; or they arise from the complaints and demands of those concerned. This latter instance is no longer a reform but revolutionary action that questions (expressing the full force of its partiality) the totality of power and the hierarchy that maintains it. This is surely evident in prisons: the smallest and most insigniﬁcant of the prisoners' demands can puncture Pleven's pseudo-reform (5). If the protests of children were heard in kindergarten, if their questions were attended to, it would be enough to explode the entire educational system. There is no denying that our social system is total without tolerance; this accounts for its extreme fragility in all its aspects and also its need for a global form of repression. In my opinion, you were the ﬁrst-in your books and in the practical sphere-to teach us something absolutely fundamental: the indignity of speaking for others. Pe ridiculed representation and said it was ﬁnished, but we failed to draw the consequences of this "theoretical" conversion-to appreciate the theoretical fact that only those directly concerned can speak in a practical way on their own behalf.
FOUCAULT: And when the prisoners began to speak, they possessed an individual theory of prisons, the penal system, and justice. It is this form of discourse which ultimately matters, a discourse against power, the counter-discourse of prisoners and those we call delinquents and not a theory about delinquency. The problem of prisons is local and marginal: not more than 100,000 people pass through prisons in a year. In France at present, between 300,000 and 400,000 have been to prison. Yet this marginal problem seems to disturb everyone. I was surprised that so many who had not been to prison could become interested in its problems, surprised that all those who bad never heard the discourse of inmates could so easily understand them. How do we explain this? Isn't it because, in a general way, the penal system is the form in which power is most obviously seen as power? To place someone in prison, to conﬁne him to deprive him of food and heat, to prevent him from leaving, making love, etc.-this is certainly the most frenzied manifestation of power imaginable. The other day I was speaking to a woman who bad been in prison and she was saying: "Imagine, that at the age of forty, I was punished one day with a meal of dry bread." What is striking about this story is not the childishness of the exercise of power but the cynicism with which power is exercised as power, in the most archaic, puerile, infantile manner. As children, we learn what it means to be reduced to bread and water. Prison is the only place where power is manifested in its naked state, in its most excessive form, and where it is justiﬁed as moral force. "I am within my rights to punish you because you know that it is criminal to rob and kill . . . ... What is fascinating about prisons is that, for once, power doesn't hide or mask itself; it reveals itself as tyranny pursued into the tiniest details; it is cynical and at the same time pure and entirely "justiﬁed," because its practice can be totally formulated within the framework of morality. It's brutal tyranny consequently appears as the serene domination of Good over Evil, of order over disorder.
DELEUZE: Yes, and the reverse is equally true. Not only are prisoners treated like children, but children are treated like prisoners. Children are submitted to an infantilisation which is alien to them. On this basis, it is undeniable that schools resemble prisons and that factories are its closest approximation. Look at the entrance to a Renault plant, or anywhere else for that matter: three tickets to get into the washroom during the day. You found an eighteenth-century text by Jeremy Bentham proposing prison reforms; in the name of this exalted reform, be establishes a circular system where the renovated prison serves as a model and where the individual passes imperceptibly from school to the factory, from the factory to prison and vice versa. This is the essence of the reforming impulse, of reformed representation. On the contrary, when people begin to speak and act on their own behalf, they do not oppose their representation (even as its reversal) to another; they do not oppose a new representativity to the false representativity of power. For example, I remember your saying that there is no popular justice against justice; the reckoning takes place at another level.
FOUCAULT: I think that it is not simply the idea of better and more equitable forms of justice that underlies the people's hatred of the judicial system, of judges, courts, and prisons, but aside from this and before anything else the singular perception that power is always exercised at the expense of the people. The anti-judicial struggle is a struggle against power and I don't think that it is a struggle against injustice, against the injustice of the judicial system, or a struggle for improving the eﬃciency of its institutions. It is particularly striking that in outbreaks of rioting and revolt or in seditious movements the judicial system has been as compelling a target as the ﬁnancial structure, the army, and other forms of power. My hypothesis -but it is merely a hypothesis- is that popular courts, such as those found in the Revolution, were a means for the lower middle class, who were allied with the masses, to salvage and recapture the initiative in the struggle against the judicial system. To achieve this, they proposed a court system based on the possibility of equitable justice, where a judge might render a just verdict. The identiﬁable form of the court of law belongs to the bourgeois ideology of justice.
DELEUZE: On the basis of our actual situation, power emphatically develops a total or global vision. That is, all the current forms of repression (the racist repression of immigrant workers, repression in the factories, in the educational system, and the general repression of youth) are easily totalised from the point of view of power. We should not only seek the unity of these forms in the reaction to May '68 but more appropriately, in the concerted preparation and organisation of the near future, French capitalism now relies on a "margin" of unemployment and has abandoned the liberal and paternal mask that promised full employment. In this perspective, we begin to see the unity of the forms of repression: restrictions on immigration, once it is acknowledged that the most diﬃcult and thankless jobs go to immigrant workers-repression in the factories, because the French must reacquire the "taste" for increasingly harder work; the struggle against youth and the repression of the educational system, because police repression is more active when there is less need for young people in the work force. A wide range of professionals (teachers, psychiatrists, educators of all kinds, etc.) will be called upon to exercise functions that have traditionally belonged to the police. This is something you predicted long ago, and it was thought impossible at the time: the reinforcement of all the structures of conﬁnement. Against this global policy of power, we initiate localised counter-responses, skirmishes, active and occasionally preventive defences. We have no need to totalise that which is invariably totalized on the side of power; if we were to move in this direction, it would mean restoring the representative forms of centralism and a hierarchical structure. We must set up lateral aﬃliations and an entire system of the net- works and popular bases, and this is especially diﬃcult. In any case, we no longer deﬁne reality as a continuation of politics in the traditional sense of competition and the distribution of power, through the so-called representative agencies of the Communist Party or the General Workers Union(6). The reality is what actually happens in factories, in schools, in barracks, in prisons, in police stations. And this action carries a type of information which is altogether diﬀerent from that found in newspapers (this explains the kind of information carried by the Agence de Press Liberation (7)
FOUCAULT: Isn't this diﬃculty of ﬁnding adequate forms of struggle a result of the fact that we continue to ignore the problem of power? After all, we had to wait until the nineteenth century before we began to understand the nature of exploitation, and to this day, we have yet to fully comprehend the nature of power. It may be that Marx and Freud cannot satisfy our desire for understanding this enigmatic thing which we call power, which is at once visible and invisible, present and hidden, ubiquitous. Theories of government and the traditional analyses of their mechanisms certainly don't exhaust the ﬁeld where power is exercised and where it functions. The question of power re- mains a total enigma. Who exercises power? And in what sphere? We now know with reasonable certainty who exploits others, who receives the proﬁts, which people are involved, and we know how these funds are reinvested. But as for power . . . We know that it is not in the hands of those who govern. But, of course, the idea of the "ruling class" has never received an adequate formulation, and neither have other terms, such as "to dominate ... .. to rule ... .. to govern," etc. These notions are far too ﬂuid and require analysis. We should also investigate the limits imposed on the exercise of power the relays through which it operates and the extent of its inﬂuence on the often insigniﬁcant aspects of the hierarchy and the forms of control, surveillance, prohibition, and constraint. Everywhere that power exists, it is being exercised. No one, strictly speaking, has an oﬃcial right to power; and yet it is always excited in a particular direction, with some people on one side and some on the other. It is often diﬃcult to say who holds power in a precise sense, but it is easy to see who lacks power. If the reading of your books (from Nietzsche to what I anticipate in Capitalism and Schizophrenia (8) has been essential for me, it is because they seem to go very far in exploring this problem: under the ancient theme of meaning, of the signiﬁer and the signiﬁed, etc., you have developed the question of power, of the inequality of powers and their struggles. Each struggle develops around a particular source of power (any of the countless, tiny sources- a small-time boss, the manager of "H.L.M.,"' a prison warden, a judge, a union representative, the editor-in-chief of a newspaper). And if pointing out these sources-denouncing and speaking out is to be a part of the struggle, it is not because they were previously unknown. Rather, it is because to speak on this subject, to force the institutionalised networks of information to listen, to produce names, to point the ﬁnger of accusation, to ﬁnd targets, is the ﬁrst step in the reversal of power and the initiation of new struggles against existing forms of power. if the discourse of inmates or prison doctors constitutes a form of struggle, it is because they conﬁscate, at least temporarily, the power to speak on prison conditions at present, the exclusive property of prison administrators and their cronies in reform groups. The discourse of struggle is not opposed to the unconscious, but to the secretive. It may not seem like much; but what if it turned out to be more than we expected? A whole series of misunderstandings relates to things that are "hidden," "repressed," and "unsaid"; and they permit the cheap "psychoanalysis" of the proper objects of struggle. It is perhaps more diﬃcult to unearth a secret than the unconscious. The two themes frequently encountered in the recent past, that "writing gives rise to repressed elements" and that "writing is necessarily a subversive activity," seem to betray a number of operations that deserve to be severely denounced.
DELEUZE: With respect to the problem you posed: it is clear who exploits, who proﬁts, and who governs, but power nevertheless remains something more diﬀuse. I would venture the following hypothesis: the thrust of Marxism was to deﬁne the problem essentially in terms of interests (power is held by a ruling class deﬁned by its interests). The the question immediately arises: how is it that people whose interests are not being served can strictly support the existing power structure by demanding a piece of the action? Perhaps, this is because, in terms of investments, whether economic or unconscious, interest is not the ﬁnal answer; there are investments of desire that function in a more profound and diﬀuse manner than our interests dictate. But of course, we never desire against our interests, because interest always follows and ﬁnds itself where desire has placed it. We cannot shut out the scream of Reich: the masses were not deceived; at a particular time, they actually wanted a fascist regime! There are investments of desire that mould and distribute power, that make it the property of the policeman as much as of the prime minister; in this context, there is no qualitative diﬀerence between the power wielded by the policeman and the prime minister. The nature of these investments of desire in a social group explains why political parties or unions, which might have or should have revolutionary investments in the name of class interests, are so often reform-oriented or absolutely reactionary on the level of desire.
FOUCAULT: As you say, the relationship between desire, power, and interest are more complex than we ordinarily think, and it is not necessarily those who exercise power who have an interest in its execution; nor is it always possible for those with vested interests to exercise power. Moreover, the desire for power establishes a singular relationship between power and interest. It may happen that the masses, during fascist periods, desire that certain people assume power, people with whom they are unable to identify since these individuals exert power against the masses and at their expense, to the extreme of their death, their sacriﬁce, their massacre. Nevertheless, they desire this particular power; they want it to be exercised. This play of desire, power, and interest has received very little attention. It was a long time before we began to understand exploitation, and desire has had and continues to have a long history. It is possible that the struggles now taking place and the local, regional, and discontinuous theories that derive from these struggles and that are indissociable from them stand at the threshold of our discovery of the manner in which power is exercised.
DELEUZE: In this context, I must return to the question: the present revolutionary movement has created multiple centres, and not as the result of weakness or insuﬃciency since a certain kind of totalization pertains to power and the forces of reaction. (Vietnam, for instance, is an impressive example of localised counter-tactics). But bow are we to deﬁne the networks, the transversal links between these active and discontinuous points, from one country to another or within a single country?
FOUCAULT: The question of geographical discontinuity which you raise might mean the following: as soon as we struggle against exploitation, the proletariat not only leads the struggle but also deﬁnes its targets, its methods, and the places and instruments for confrontation; and to ally oneself with the proletariat is to accept its positions, its ideology, and its motives for combat. This means total identiﬁcation. But if the ﬁght is directed against power, then all those on whom power is exercised to their detriment, all who ﬁnd it intolerable, can begin the struggle on their own terrain and on the basis of their proper activity (or passivity). In engaging in a struggle that concerns their own interests, whose objectives they clearly understand and whose methods only they can determine, they enter into a revolutionary process. They naturally enter as allies of the proletariat, because power is exercised the way it is in order to maintain capitalist exploitation. They genuinely serve the cause of the proletariat by ﬁghting in those places they ﬁnd themselves oppressed. Women, prisoners, conscripted soldiers, hospital patients, and homosexuals have now begun a speciﬁc struggle against the particularised power, the constraints and controls, that are exerted over them. Such struggles are actually involved in the revolutionary movement to the degree that they are radical, uncompromising and no reformist, and refuse any attempt at arriving at a new disposition of the same power with, at best, a change of masters. And these movements are linked to the revolutionary movement of the proletariat to the extent that they ﬁght against the controls and constraints which serve the same system of power.
In this sense, the overall picture presented by the struggle is certainly not that of the totalization you mentioned earlier,this theoretical totalization under the guise of "truth." The generality of the struggle speciﬁcally derives from the system of power itself, from all the forms in which power is exercised and applied.
DELEUZE: And which we are unable to approach in any of its applications without revealing its diﬀuse character, so that we are necessarily led--on the basis of the most insigniﬁcant demand to the desire to blow it up completely. Every revolutionary attack or defence, however partial, is linked in this way to the workers' struggle.
This discussion was recorded March 4, 1972; and it was published in a special issue of L'Arc (No. 49, pp. 3-10), dedicated to Gilles Deleuze. It is reprinted here by permission of L'Arc. (All footnotes supplied by the editor).
1. "Groupe information de prisons": Foucault's two most recent publications (I, Pierre Riviere and Surveiller et Punir)result from this association.
2. Cf. above "Theatrum Philosophicum," p. 185 in Language, Counter-Memory, Practice.
3. May 1968, popularly known as the "events of May."
4. See L'Ordre du discourse, pp. 47-53 in Language, Counter-Memory, Practice.
5, Rene Pleven was the prime minister of France in the early 1950.
6. "Confederation Generale de Travailleurs", General Confederation of Workers.
7. Liberation News Agency.
8. Nietzsche et la Philosophie (Paris: P.U.F., 1962) and Capitalisme et schizophrenia, vol. 1, 'Anti-Oedipus, in collaboration with F. Guattari (Paris: Editions de Minuit, 1912). Both books are now available in English.
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