Michel Foucault citáty (138 citátů, strana 3)

Michel Foucault: 138 citátů 31 lajků

Michel Foucault nejznámější citáty

„Jsem beznadějně zamilovaný do vzpomínky.
Ozvěny z jiného času, z jiného místa.“

Michel Foucault

„Dnes možná není cílem zjistit, co jsme, ale odmítnout, co jsme.“

Michel Foucault

„Nejsem prorok. Moje práce je dělat okna tam, kde kdysi byly zdi.“

Michel Foucault

„Duše je výsledkem a nástrojem politické anatomie; duše je vězením těla.“

Michel Foucault

„Školy plní stejné sociální funkce jako věznice a blázince - definují, třídí, řídí a regulují lidi.“

Michel Foucault

„Lidé vědí, co dělají. Často dokonce vědí, proč dělají to, co dělají. Ale nevědí, co to dělá, když to dělají.“

Michel Foucault

Michel Foucault citáty a výroky

„Tam, kde je moc, je odpor.“

Michel Foucault

„Nemám pocit, že je nutné přesně vědět, čím jsem. Hlavním cílem v životě a v práci je stát se někým jiným než že jste byli ze začátku. Pokud jste věděli, když jste začali čítat knihu, že co byste na konci řekli, myslíte si, že byste měli odvahu ji napsat? To, co platí pro psaní a milostný vztah, platí i pro život. Hra stojí za to, pokud nevíme, jak skončí. Moje pole je historie myšlení. Člověk je myslící bytost.“

Michel Foucault

O knihách , O historii , O vztazích , O hře

„Ve Francii musí člověk psát aspoň z deseti procent nesrozumitelně, jinak ho lidi nebudou brát vážně.“

Michel Foucault

Zdroj: [Fischerová, Sylva, Rozhovor s Johnem Searlem, literarni.cz, 2012-07-29, 2012-10-05, http://www.literarni.cz/rubriky/rozhovory/za-intelektualni-kvalitu-neni-nahrada_9256.html]

O lidech

„Člověk není nejstarším ani nejstálejším problémem, před nímž kdy lidské vědění stálo.“

Michel Foucault

Slova a věci

O problémech

Michel Foucault: Citáty anglicky

“My point is not that everything is bad, but that everything is dangerous, which is not exactly the same as bad. If everything is dangerous, then we always have something to do. So my position leads not to apathy but to a hyper- and pessimistic activism. I think that the ethico-political choice we have to make every day is to determine which is the main danger.”

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Michel Foucault

“On the Genealogy of Ethics: An Overview of Work in Progress.” Afterword, in Hubert L. Dreyfus and Paul Rabinow, Michel Foucault: Beyond Structuralism and Hermeneutics, 2nd ed. Chicago: University of Chicago Press. (1983)

“The disappearance of public executions marks therefore the decline of the spectacle; but it also marks a slackening of the hold on the body.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), Chapter One, The Spectacle of the Scaffold

“In the tragedies of the early seventeenth century, madness too provided the dénouement, but it did so in liberating the truth. It still opened onto language, to a renewed form of speech, that of explanation and of the real regained. The most it could ever be was the penultimate moment of tragedy. Not the closing moment, as in Andromaque, where no truth appears, other than, in Delirium, the truth of a passion that finds its fullest, most perfect expression in madness.”

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Michel Foucault

Part Two: 2. The Transcendence of Delirium
History of Madness (1961)

“A great prison structure was planned, whose different levels would correspond exactly to the levels of the centralized administration. The scaffold, where the body of the tortured criminal had been exposed to the ritually manifested force of the sovereign, the punitive theatre in which the representation of punishment was permanently available to the social body, was replaced by a great enclosed, complex and hierarchized structure that was integrated into the very body of the state apparatus.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), Chapter Three, The Gentle Way in Punishment

“The problem is not to discover in oneself the truth of one's sex, but, rather, to use one's sexuality henceforth to arrive at a multiplicity of relationships. And, no doubt, homosexuality is not a form of desire but something desirable. Therefore, we have to work at becoming homosexuals.”

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Michel Foucault

"Friendship as a Way of Life," interview in Gai pied, April 1981, as translated in Ethics, Subjectivity and Truth (1994), pp. 135-136

“This book is intended as a correlative history of the modern soul and of a new power to judge; a genealogy of the present scientifico-legal complex from which the power to punish derives its bases, justifications and rules, from which it extends its effects and by which it extends its effects and by which it masks its exorbitant singularity.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), Chapter One, The Spectacle of the Scaffold, pp.42

“It was an important moment. The old partners of the spectacle of punishment, the body and the blood, gave way. A new character came of the scene, masked. It was the end of a certain kind of tragedy; comedy began, with shadow play, faceless voices, impalpable entities. The apparatus of punitive justice must now bite into this bodiless reality.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), pp. 17

“This legible lesson, this ritual recording, must be repeated as often as possible; the punishments must be a school rather than a festival; an ever-open book rather than a ceremony. The duration that makes the punishment effective for the guilty is also useful for the spectators. They must be able to consult at each moment the permanent lexicon of crime and punishment. A secret punishment is a punishment half wasted. Children should be allowed to come to the places where the penalty is being carried out; there they will attend their classes in civics. And grown men will periodically relearn the laws. Let us conceive of places of punishment as a Garden of the Laws that families would visit on Sundays.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), Chapter Three, The Gentle Way in Punishment

“The question here is the same as the question I addressed with regard to madness, disease, delinquency and sexuality. In all of these cases, it was not a question of showing how these objects were for a long time hidden before being finally discovered, nor of showing how all these objects are only wicked illusions or ideological products to be dispelled in the light of reason finally having reached its zenith. It was a matter of showing by what conjunctions a whole set of practices—from the moment they become coordinated with a regime of truth—was able to make what does not exist (madness, disease, delinquency, sexuality, etcetera), nonetheless become something.”

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Michel Foucault kniha The Birth of Biopolitics

Lecture 1, January 10, 1979, p. 19
The Birth of Biopolitics (1978)

“There are moments in life where the question of knowing whether one might think otherwise than one thinks and perceive otherwise than one sees is indispensable if one is to continue to observe or reflect… What is philosophy today… if it does not consist in, instead of legitimizing what we already know, undertaking to know how and how far it might be possible to think otherwise?… The ‘essay’ —which must be understood as a transforming test of oneself in the play of truth and not as a simplifying appropriation of someone else for the purpose of communication—is the living body of philosophy, if, at least, philosophy is today still what it was once, that is to say, an askesis, an exercise of the self, in thought.”

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Michel Foucault

Il y a des moments dans la vie où la question de savoir si on peut penser autrement qu’on ne pense et percevoir autrement qu’on ne voit est indispensable pour continuer à regarder ou à réfléchir… Qu’est-ce donc que la philosophie aujourd’hui… si elle ne consiste pas, au lieu de légitimer ce qu’on sait déjà, à entreprendre de savoir comment et jusqu’où il serait possible de penser autrement ?… L’ « essai »—qu’il faut entendre comme épreuve modificatrice de soi-même dans le jeu de la vérité et non comme appropriation simplificatrice d’autrui à des fins de communication—est le corps vivant de la philosophie, si du moins celle-ci est encore maintenant ce qu’elle était autrefois, c’est-à-dire une « ascèse », un exercice de soi, dans la pensée.
Vol. II : L’usage des plaisirs p. 15-16.
History of Sexuality (1976–1984)

“In its most general form, confinement was explained, or at least justified, by a will to avoid scandal. It thereby signalled an important change in the consciousness of evil. The Renaissance had let unreason in all its forms come out into the light of day, as public exposure gave evil the chance to redeem itself and to serve as an exemplum.”

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Michel Foucault

Part One: 5. The Insane
History of Madness (1961)

“The painter is turning his eyes towards us only in so far as we happen to occupy the same position as his subject. We, the spectators, are an additional factor. Though greeted by that gaze, we are also dismissed by it, replaced by that which was always there before we were: the model itself. But, inversely, the painter's gaze, addressed to the void confronting him outside the picture, accepts as many models as there are spectators; in this precise but neutral place, the observer and the observed take part in a ceaseless exchange.”

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Michel Foucault

Las Menias
The Order of Things: An Archaeology of the Human Sciences (1970)

“Discourses are tactical elements or blocks operating in the field of force relations; there can exist different and even contradictory discourses within the same strategy; they can, on the contrary, circulate without changing their form from one strategy to another, opposing strategy.”

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Michel Foucault

Les discours sont des éléments ou des blocs tactiques dans le champ des rapports de force; il peut y en avoir de différents et même de contradictoires à l'intérieur d'une même stratégie; ils peuvent au contraire circuler sans changer de forme entre des stratégies opposées.
Vol I, pp. 101-102
History of Sexuality (1976–1984)

“Confession frees, but power reduces one to silence; truth does not belong to the order of power, but shares an original affinity with freedom: traditional themes in philosophy, which a political history of truth would have to overturn by showing that truth is not by nature free--nor error servile--but that its production is thoroughly imbued with relations of power. The confession is an example of this.”

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Michel Foucault

Vol. I, p. 60
History of Sexuality (1976–1984)

“The chief function of the disciplinary power is to 'train', rather than to select and to levy; or, no doubt, to train in order to levy and select all the more. It does not link forces together in order to reduce them; it seeks to bind them together in such a way as to multiply and use them”

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Michel Foucault kniha Dohlížet a trestat

Part Three, The Means of Correct Training
Discipline and Punish (1977)

“But what then is this confrontation below the language of reason? Where might this interrogation lead, following not reason in its horizontal becoming, but seeking to retrace in time this constant verticality, which, the length of Western culture, confronts it with what it is not, measuring it with its own extravagance?”

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Michel Foucault

Preface to 1961 edition
History of Madness (1961)

“The public execution, then, has a juridico-political function. It is a ceremonial by which a momentarily injured sovereignty is reconstituted.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), Chapter One, The Spectacle of the Scaffold
Kontext: The public execution, then, has a juridico-political function. It is a ceremonial by which a momentarily injured sovereignty is reconstituted. It restores that sovereignty by manifesting it at its most spectacular. The public execution, however hasty and everyday, belongs to a whole series of great rituals in which power is eclipsed and restored (coronation, entry of the king into a conquered city, the submission of rebellious subjects); over and above the crime that has placed the sovereign in contempt, it deploys before all eyes an invincible force. Its aim is not so much to re-establish a balance as to bring into play, as its extreme point, the dissymmetry between the subject who has dared to violate the law and the all-powerful sovereign who displays his strength.

“But a punishment like forced labour or even imprisonment – mere loss of liberty – has never functioned without a certain additional element of punishment that certainly concerns the body itself: rationing of food, sexual deprivation, corporal punishment, solitary confinement … There remains, therefore, a trace of ‘torture’ in the modern mechanisms of criminal justice – a trace that has not been entirely overcome, but which is enveloped, increasingly, by the non-corporal nature of the penal system”

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Michel Foucault kniha Dohlížet a trestat

Discipline and Punish (1977)

“To sum up all these steps, each of which is very lengthy and complex, we will have put the game of truth back in the network of constraints and dominations. Truth, I should say rather, the system of truth and falsity, will have revealed the face it turned away from us for so long and which is that of its violence.”

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Michel Foucault

Zdroj: Lectures on the Will to Know (1970), p. 4

“We are observing ourselves being observed by the painter, and made visible to his eyes by the same light that enables us to see him. And just as we are about to apprehend ourselves, transcribed by his hand as though in a mirror, we find that we can in fact apprehend nothing of that mirror but its lusterless back. The other side of a psyche.”

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Michel Foucault

Las Menias
The Order of Things: An Archaeology of the Human Sciences (1970)

“[T]ruly to escape Hegel involves an exact appreciation of the price we have to pay to detach ourselves from him. It assumes that we are aware of the extent to which Hegel, insidiously perhaps, is close to us; it implies a knowledge, in that which permits us to think against Hegel, of that which remains Hegelian. We have to determine the extent to which our anti-Hegelianism is possibly one of his tricks directed against us, at the end of which he stands, motionless, waiting for us.”

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Michel Foucault

Discourse on Language, Inaugural Lecture at the Collège de France, 1970-1971. tr. A. M. Sheridan Smith

“It is understandable then that tragic heroes, unlike the baroque characters who had preceded them, could never be mad, and that inversely madness could never take on the tragic value we have known since Nietzsche and Artaud. In the classical epoch, tragic characters and the mad face each other without any possible dialogue or common language, for the one can only pronounce the decisive language of being, where the truth of light and the depths of night meet in a flash, and the other repeats endlessly an indifferent murmur where the empty chatter of the day is cancelled out by the deceptive lies of the shadows.”

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Michel Foucault

Part Two: 2. The Transcendence of Delirium
History of Madness (1961)

“A critique is not a matter of saying that things are not right as they are. It is a matter of pointing out on what kinds of assumptions, what kinds of familiar, unchallenged, unconsidered modes of thought the practices that we accept rest.”

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Michel Foucault

“Practicing criticism, or, is it really important to think?”, interview by Didier Eribon, May 30-31, 1981, in Politics, Philosophy, Culture, ed. L. Kriztman (1988), p. 155

“A real subjection is born mechanically from a fictitious relation. So it is not necessary to use force to constrain the convict to good behavior, the madman to calm, the worker to work, the schoolboy to application, the patient to the observation of the regulations”

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Michel Foucault kniha Dohlížet a trestat

Part Four, Complete and austere institutions
Discipline and Punish (1977)

“There can be no doubt that the existence of public tortures and executions were connected with something quite other than this internal organization. Rusche and Kirchheimer are right to see it as the effect of a system of production in which labour power, and therefore the human body, has neither the utility nor the commercial value that are conferred on them in an economy of an industrial type. Moreover, this ‘contempt’ for the body is certainly related to a general attitude to death; and, in such an attitude, one can detect not only the values proper to Christianity, but a demographical, in a sense biological, situation: the ravages of disease and hunger, the periodic massacres of the epidemics, the formidable child mortality rate, the precariousness of the bio-economic balances – all this made death familiar and gave rise to rituals intended to integrate it, to make it acceptable and to give a meaning to its permanent aggression. But in analysing why the public executions survived for so long, one must also refer to the historical conjuncture; it must not be forgotten that the ordinance of 1670 that regulated criminal justice almost up to the Revolution had even increased in certain respects the rigour of the old edicts; Pussort, who, among the commissioners entrusted with the task of drawing up the documents, represented the intentions of the king, was responsible for this, despite the views of such magistrates as Lamoignon; the number of uprisings at the very height of the classical age, the rumbling close at hand of civil war, the king’s desire to assert his power at the expense of the parlements go a long way to explain the survival of so severe a penal system.”

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Michel Foucault kniha Dohlížet a trestat

Zdroj: Discipline and Punish (1977), pp. 51

“I try to carry out the most precise and discriminative analyses I can in order to show in what ways things change, are transformed, are displaced. When I study the mechanisms of power, I try to study their specificity… I admit neither the notion of a master nor the universality of his law. On the contrary, I set out to grasp the mechanisms of the effective exercise of power; and I do this because those who are inserted in these relations of power, who are implicated therein, may, through their actions, their resistance, and their rebellion, escape them, transform them—in short, no longer submit to them. And if I do not say what ought to be done, it is not because I believe there is nothing to be done. Quite on the contrary, I think there are a thousand things to be done, to be invented, to be forged, by those who, recognizing the relations of power in which they are implicated, have decided to resist or escape them. From this point of view, my entire research rests upon the postulate of an absolute optimism. I do not undertake my analyses to say: look how things are, you are all trapped. I do not say such things except insofar as I consider this to permit some transformation of things. Everything I do, I do in order that it may be of use.”

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Michel Foucault

Quand j’étudie les mécanismes de pouvoir, j’essaie d’étudier leur spécificité… Je n’admets ni la notion de maîtrise ni l’universalité de la loi. Au contraire, je m’attache à saisir des mécanismes d’exercise effectif de pouvoir ; et je le fais parce que ceux qui sont insérés dans ces relations de pouvoir, qui y sont impliqués peuvent, dans leurs actions, dans leur résistance et leur rébellion, leur échapper, les transformer, bref, ne plus être soumis. Et si je ne dis pas ce qu’il faut faire, ce n’est pas parce que je crois qu’il n’y a rien à faire. Bien au contraire, je pense qu’il y a mille choses à faire, à inventer, à forger par ceux qui, reconnaissant les relations de pouvoir dans lesquelles ils sont impliqués, ont décidé de leur résister ou de leur échapper. De ce point de vue, toute ma recherche repose sur un postulat d’optimisme absolu. Je n’effectue pas mes analyses pour dire : voilà comment sont les choses, vous êtes piégés. Je ne dis ces choses que dans la mesure où je considère que cela permet de les transformer. Tout ce que je fais, je le fais pour que cela serve.
Dits et Écrits 1954–1988 (1976) Vol. II, 1976–1988 edited by Daniel Defert and François Ewald, p. 911-912