1:

Each society has its regime of truth, its ‘general politics’ of truth: that is, the types of discourse that it accepts and makes function as true; the mechanisms and instances which enable one to distinguish true and false statements, the means by which each is sanctioned; the techniques and procedures accorded value in the acquisition of truth; the status of those who are charged with saying what counts as true.

Michel Foucault, Power/Knowledge, 1980.

2:

Truth for [Foucault] is not something absolute that everyone must acknowledge but merely what counts as true within a particular discourse… However, it is not difficult to show that a relativist concept of truth of this kind is untenable. If what is true is always relative to a particular society, there are no propositions that can be true across all societies. However, this means that Foucault’s own claim cannot be true for all societies. So he contradicts himself. What he says cannot be true at all.

The relativist fallacy also applies to the concept of knowledge. One cannot hold that there are alternative, indeed competing, forms of knowledge, as Foucault maintains. Inherent in the concept of knowledge is that of truth. One can only know something if it is true. If something is not true, or even if its truth status is uncertain, one cannot know it. To talk, as Foucault does, of opposing knowledges is to hold that there is one set of truths that runs counter to another set of truths. It is certainly possible to talk about beliefs or values that may be held in opposition by the authorities and by their subjects, since neither beliefs nor values necessarily entail truth. But Foucault’s idea that there are knowledges held by the centralising powers that are opposed to the subjugated knowledges of the oppressed is an abuse of both logic and language.

Keith Windschuttle, The Killing of History: How Literary Critics and Social Theorists are Murdering Our Past, 1996.

3:

foucault, n. A howler, an insane mistake. “I’m afraid I’ve committed an egregious foucault.”

From the Philosophical Lexicon.

Fred Siegel on the left’s revolt against the masses. 

…in the course of using oppressed groups as their cat’s-paws, [the 68ers] helped raise new barriers to African-American advancement. The 68ers were, their rhetoric notwithstanding, not so much anti-elitist as the vanguard of the Wellsian alternative elite.

Oliver Kamm on Noam Chomsky. 

My article in Prospect, December 2005, maintained that Chomsky was unscrupulous and dishonest in his handling of source material. In his reply to me… Chomsky argued his case by – of all the extraordinary things – lying about his source material… I’d known that this was characteristic behaviour; but to read a straightforward, direct and demonstrable falsehood, constructed especially for me, was a surprise nonetheless.

Deogolwulf on brotherhood.

It is no disadvantage for those who thrill at enmity also to profess a universal brotherhood. There are many men who do not profess any such idea, or who do not do so with the demanded zeal, and who therefore make a most fitting object for hatred.

And, not entirely unrelated, Victor Davis Hanson on the hypocrisies of political correctness.

Giant inflatable faeces wreak havoc. (h/t, Metrolander.) // Chewbacca mouse. // A kitten with two faces. // Bug portraits. // Arthropod furnishings. (h/t, Julia.) // Themed restaurants. Cannibalism, robots, eating in total darkness. Also, dining prison-style. (h/t, Coudal.) // The Brunopasso PD-1 espresso machine. // Dental chairs of note. // Human mirror. // “German euro bank notes have a cocaine concentration five times lower than that of the Spanish ones.” // Japan’s coastal tetrapods. // Things that look like Pac-Man. // Matt DeFrain makes odd things out of found objects. (h/t, Ace Jet 170.) // Lyle Owerko’s photographs of boomboxes. // 78s as mp3s. 3,739 of them. Includes Artie Shaw, BB King, Mervin Shiner and a vintage Japanese drinking song. // Pleasing water bottles. (h/t, Quipsologies.) // The waterproof keyboard. // The Piaggio MP3 500. // The philosophical lexicon. (h/t, Norm.) // Jeff Goldstein on soft fascism and “diversity”. // Deogolwulf on the contradictions of Richard Rorty. // Arthur C Clarke’s The Nine Billion Names of God. What could possibly go wrong? (h/t, Drunkablog.) // And, via The Thin Man, it’s Ms Ivy Benson.

I’ve previously remarked on the Guardianista tradition of sliding one’s ass over any unattended blame and incubating it as one’s own. So far as I can make out, this is done for some kind of autoerotic purpose. Documenting each and every instance of the phenomenon is, alas, a task too far for any sane being, but a couple of recent examples caught my eye.

First, Dmitri Vitaliev informs readers of Comment is Free:

With the world’s spotlight on China and widespread criticism of its repressive actions, one should not forget that the knowledge and technology used to create the world’s most prominent Big Brother society was designed in the west, often by the very same corporations whose advertisements on TV take up the time between the relay race and the javelin competition.

By much the same logic, Guardian readers will no doubt be happy to blame China for half the wars of the last thousand years on grounds that the Chinese invented gunpowder. No?

Meanwhile, associate editor Seumas Milne looks to events in Georgia and offers the following, er, analysis:

By any sensible reckoning, this is not a story of Russian aggression, but of US imperial expansion and ever tighter encirclement of Russia by a potentially hostile power.

As Tim Worstall points out, Milne also seems to think that reducing Russia’s control over fuel movements from other independent states is some kind of NeoCon provocation. Such is the logic of MilneWorld™.

Ladies, there’s been a miracle breakthrough. Mary Huang creates “transformative fashions” – specifically, luminous knitwear. 

Readers with “a sense of magic and mystery” can own a scarf and dress embedded with two dozen LEDs. Thankfully, both items can be powered by batteries or from the mains for extra fabulousness. And, as Ms Huang points out, “When not being worn, the pieces double in function as lamps, avoiding the fate of hanging neglected in a closet.”