What is Foucault's relation to Hegel here, esp. Hegel's analysis of Antigone in the Phen. Geist?
How is Foucault parsing the two Greek conceptions of justice: krinein, dikazein (see 88-90, 101)? How does dikazein give way to krinein? Does Foucault want to explain their transformation (genealogy) or does he aim to parse their difference (archaeology)?
How does dike-dikaion related to the two forms of justice?
What is the role of music and song in the judicial discourse (briefly mentioned by Foucault, p. 95)?
Is there a relation to Nietzsche in the discussion of debtor relationships?
Discussion the ensued:
Parsing the terms:
- Dikazein has to do with struggle between litigants.
- Krinein has to do with truth in the form of external judging: memory, disclosure of truth, exercise of sovereignty (109).
- Dike-dikaion is connected to krinei not dikazein.
"Disclosure of the truth and exercise of sovereignty are interdependent and jointly replace the indication of the agonist and the risk he voluntarily accepts" (109). Truth in the form of knowledge and being replace truth as the outcome of struggle.
What effects the transformation to krinein? "A whole new set of economic relationships" (107), "Writing" (108), political technologies of "the State and the administrative system" such as calendars, "measure", "royal power" and "magical-religious structure" (111). In this network of conditions, can we discern proto-genealogy? Are all of these on the same level? Is the appeal to 'economic relationships' as "underlying" reductive? What about the appeals to techniques of the state? Does Foucault yet have the methodological equipment in place to conceptualize a network or an apparatus as a motor of historical transformation?
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