Madness and Civilization

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米歇尔・福柯,20世纪极富挑战性和反叛性的法国思想家。青年时期就学于巴黎高等师范学校,以后曾担任多所大学的教职。1970年起任法兰西学院思想系统史教授,直至逝世。 福柯振奋多多数研究致力于考察具体的历史,由此开掘出众多富有冲击力的思想主题,从而激烈地批判现代理性话语;同时,福柯的行文风格具有鲜明的文学色彩,讲究修辞,饱含激情,这也是他在欧美世界产生巨大影响的一个重要原因。

出版者:Vintage
作者:Michel Foucault
出品人:
页数:320
译者:Richard Howard
出版时间:1988-11-28
价格:USD 15.95
装帧:Paperback
isbn号码:9780679721109
丛书系列:Vintage Foucault
图书标签:
  • Foucault 
  • 哲学 
  • Philosophy 
  • 福柯 
  • 社会学 
  • 历史 
  • History 
  • 疯癫与文明 
  •  
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This was Michel Foucault's first major book, written while he was the Director of the Maison de France in Sweden. It examines ideas, practices, institutions, art and literature relating to madness in Western history.

Foucault begins his history in the Middle Ages, noting the social and physical exclusion of lepers. He argues that with the gradual disappearance of leprosy, madness came to occupy this excluded position. The ship of fools in the 15th century is a literary version of one such exclusionary practice, the practice of sending mad people away in ships. However, during the Renaissance, madness was regarded as an all-abundant phenomena because humans could not come close to the Reason of God. As Cervantes' Don Quixote, all humans are ridiculous weak to desires and dissimulation. Therefore, the insane, understood as one who has come too close to God's Reason, was accepted in the middle of society. It is not before the 17th century, in a movement which Foucault famously describes as the Great Confinement, that "unreasonable" members of the population systematically were locked away and institutionalised. In the 18th century, madness came to be seen as the obverse of Reason, that is, as having lost what made them human and become animal-like and therefore treated as such. It is not before 19th century that madness became mental illness that should be cured, e.g. Freud. Later it was demonstrated that the large increase in confinement did not happen in 17th but in the 19th century, somewhat undermining his argument.

Foucault also argues that madness during Renaissance had the power to signify the limits of social order and to point to a deeper truth. This was silenced by the Reason of Enlightenment. He also examines the rise of modern scientific and "humanitarian" treatments of the insane, notably at the hands of Philippe Pinel and Samuel Tuke. He claims that these modern treatments were in fact no less controlling than previous methods. Tuke's country retreat for the mad consisted of punishing the madmen until they gave up their commitment to madness. Similarly, Pinel's treatment of the mad amounted to an extended aversion therapy, including such treatments as freezing showers and use of a straitjacket. In Foucault's view, this treatment amounted to repeated brutality until the pattern of judgment and punishment was internalized by the patient.

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劉北成和楊遠嬰老師譯的很漂亮。我在看的時候時時想起媽媽。小時候看過一篇小說,講一個獨居的老人,日復一日的孤單和曠日持久的無聊。他想在生活中給自己找點新鮮。于是,他把自己房間里所有的東西的名稱都改了。他把茶杯叫皮鞋,把桌子叫地毯,把臺燈叫雞,把雞叫襪子。...  

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扉页上,福柯创作这篇作品也就是他的博士论文是在一九六四年左右,在当时几经修改出现了缩写本,也就是我们现在看到的《疯癫与文明---理性时代的疯癫史》并且广受好评。要了解福柯的思想或者做一个全面的概括的提升是不可能的,这本书我看过两遍,看完仍旧在很多地方都认识的模...  

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请参见[http://art.ifeng.com/2015/0821/2483137.shtml] 很有意思 转给大家瞅瞅~ 包括folly 戈雅 丢勒 博斯 还有细节图 我其实就是在凑字数而已 P9 福柯认为,虽然麻风病人被排斥,但他们的存在是对上帝的一个可靠证明,因为这是上帝愤怒和恩宠的一个表征。”在勃鲁盖尔(B...  

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knowledge creates a milieu of abstract relationships: "the infirmities of wisdom". 如此可見福柯是靠材料說話的。他思想有極其強大的中氣和滲透力,我以為是因為早期材料對他的訓練有極強的grounding (vs. Derrida hardens

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已讀,已忘。

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abridged

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知识考古学读的艰涩的同学可以读一下这本 豁然开朗 to describe is to explain 为何感觉在methodology方面和Latour很像呢 还是我的错觉? 毕竟Latour我也读着费劲; changing relations btw madness and unreason. dif relations and structures influence the experience of madness, society constructs its experience of madness. should not look at the history of psychic disorders in the light of the present.

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不是福柯最好的一本,但是我最爱的一本。不管福柯以后如何老辣狡猾,这本的年少锐气和激情,终成绝响。

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