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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刚读起来吃力但好在内容有趣后来又不巧着了他的邪道就干柴烈火欲罢不能的一篇一篇看完了。正好在论文前期准备和剧本改稿便秘这段心里经期开始了福柯。那种热血激情的澎湃那种一句话不用上十万八千个从句决不罢休画上句号的倔劲儿都是他的可爱之处。内容上又能以史为鉴看似说疯论癫实则含沙射影当下所谓文明社会。一边是海水。深度思考。一面是火焰。激昂文字。所以被深深吸引大概也是情有可原。

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好玩

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Once you realize we are all mad, life starts to make sense. 非一句玩笑话而已。

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Once you realize we are all mad, life starts to make sense. 非一句玩笑话而已。

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我读福柯更多时候是把他当论文写作修辞学的范本来读,一个能在一段话开头做一个隐喻而且在漫长的段尾还能回应这个隐喻的头脑在写作的时候一定是部精准得吓人的机器。

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