Guido Boffi

Michel Foucault taught us how to reinterpret the Greco-Roman applications of the concept of parrhesia as the attempt to consider truth-telling as a specific activity, or as a role, a form of criticism coming from ‘below’ and directed towards ‘above’...

In a note of 1884, Nietzsche comments the genesis of his own thought, identifying in it three turning points: the objection to teleology; the adhesion to mechanism (denying at the same time the matter); the body as common thread of philosophical inquiries...

In the twelfth paragraph of the second essay from On the Genealogy of Morality, Nietzscheachieves the historic-genetic research’s most important proposition. It concerns the emergenceof things. His argumentative construction weaves together with the issue of the meaning of thewill to truth. The most lucid raise of this twist is the one developed by Michel Foucault, especiallyin Nietzsche, Genealogy and History, more in general in the most of his research. Accordingto Nietzsche and Foucault, genealogy is analysis and polemic. Genealogy is analysis of ideas,languages, events’ descent. The latter is always historic and corporeal, as are the production andthe interpretation of the signs impressed in reality by the succession of the processes of subjectionand by the resistances encountered. Genealogy and semiotic are conceptual instruments forthe re-emergence of bodies’ local memories, to study subtraction tactics to global discourses andcritical intervention methods in reality.