90 Philosophical Frames
56.tauth, “Revolution in Spiritless Times,” 385. S
- Gramsci, Selections from the Prison Notebooks, 12.
- Foucault, “L’esprit d’un monde sans esprit,” 234.
- Foucault, quoted in Stauth, “Revolution in Spiritless Times,” 398.
60.tauth, “Revolution in Spiritless Times,” 387; see also Hamid Dabashi, S
Theology of Discontent: The Ideological Foundation of the Islamic Revolution
in Iran (New York: New York University Press, 1993), particularly the
chapter on Jalal Al-e Ahmad, for a relevant discussion of how authenticity
and discontent are tied together in the Iranian revolutionary psyche. The
importance of bringing these two seminal figures into dialogue is clear if
we consider Edward Said’s critique of Foucault vis-à-vis Gramsci: “Gramsci
would find Foucault’s [history] uncongenial. He would certainly appreci-
ate the nuance of Foucault’s archaeologies, but would find it odd that they
make not even a nominal allowance for emergent movements, and none
for revolutions, counterhegemony or historical blocs.” See Edward Said, The
Word, the Text and the Critic (London: Faber and Faber, 1984), 246–247. It
is not clear whether Said was aware of Foucault’s writings on Iran, but nei-
ther is it clear whether they completely respond to his criticism. Gramsci
more explicitly focused on how to develop strategies to facilitate the emer-
gence of movements of resistance, like Foucault (if anticipating him by
almost fifty years).
61.oucault, F Politics, Philosophy, Culture, 214. See also Stauth, “Revolution in
Spiritless Times,” 394. - Michel Foucault, “Réponse à une lectrice Iranienne,” 27.
- See Salvatore, Islam and the Political Discourse of Modernity, 146–155.
64.s is something which contemporary postcolonial theory has yet to suc- Thi
ceed in impressing on the larger academy (never mind the public). - Foucault, Religion and Culture, 113.