Talk:Parrhesia

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This is good so far but I think it attributes too much to Foucault. The concept is there in the ancient Greek texts, and one could argue that Foucault's lecture on the topic is merely an elaboration of what is there in the Greek (Foucault likely would have made that claim himself). Many scholars have treated the topic over the years, especially in German. I'm not an expert on this topic and I can't read German, so I'm not going to dive in with edits just yet, but I think it is incorrect to make "parrhesia" into a purely Foucaultian project. Foucault puts parrhesia alongside isegoria and isonomia in Greek political and philosophical culture. I think this may be correct, at least to the extent that it deserves consideration apart from Foucault's meditation on the topic. --csloat 20:40, 1 August 2005 (UTC)

[edit] Diogenes

I concur that the emphasis is heavy on Foucault, although he is the center of the modern use of the term and the concept. It would be good to broaden this with at least some mention of the Cynics, esp. Diogenes of Sinope aka the Cynic aka the Dog, as it was Cynical "frankness" that Foucault was thinking of when he discussed the term parrhesia. See, for instance, Navia: The Man in the Tub (1998) or Branham and Goulet-Caze: The Cynics: The Cynic Movement in Antiquity and Its Legacy (2000). funkendub

[edit] Organization?

I like the recent edits by the anon ip and am glad to see other uses of parrhesia mentioned here but the article is still completely Foucault-centric... it's almost as if the new testament hermeneutics are an afterthought rather than an earlier use of the term (a usage that Foucault also cites of course). Seems we'd be better off with a historical overview of the term starting with the ancient greeks. Someone should still write the Diogenese section :) --csloat 00:54, 25 March 2006 (UTC)

An entry should not be bold everytime it's mentioned in an article, and every other word should not be a link. -- User:Anthrospeak, 15 July 2006