I’ve been thinking more about this notion of the uncritiquable. Over the weekend I was reading Kant’s ‘What is Enlightenment?’ alongside Foucault’s essay of the same name. Foucault famously rejects the label ‘postmodern’ and many have been puzzled by his self-identification with Kant and the project of the Enlightenment. Amy Allen proposes that we understand Foucault’s relationship to Kant as ‘continuation-through-transformation’. Foucault is identifying with Kant’s description of critique as a transformation of the present. Foucault wants to continue this transformation, but in rejecting the global and universal, must pursue this transformation immanently. In short, he has to critique Kant in order to continue the Kantian tradition of transformation through critique.
This continuation-through-transformation seems a workable alternative to the operation Barber describes. While Zizek is guilty of pushing the ‘good’ Hegel, someone like Adrian Johnston finds in Hegel a project worth continuing, but in a way that transforms that project. These approaches don’t, however, devote much time to the questioning and naming of operations.
In contrast, Foucault’s critique (‘genealogical in its design and archeological in its method’) requires this naming of operations as part of the ‘historico-practical test of the limits that we may go beyond’. I for one find Foucault too dismissive of radical projects, but nonetheless agree with his conclusion:
The critical ontology of ourselves has to be considered not, certainly, as a theory, a doctrine, nor even as a permanent body of knowledge that is accumulating; it has to be conceived as an attitude, an ethos, a philosophical life in which the critique of what we are is at one and the same time the historical analysis of the limits that are imposed on us and an experiment with the possibility of going beyond them.