Michel Foucault Quotes
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What strikes me is the fact that in our society, art has become something which is related only to objects and not to individuals, or to life. That art is something which is specialized or which is done by experts who are artists. But couldn't everyone's life become a work of art? Why should the lamp or the house be an art object, but not our life?
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What I seek is a permanent opening of possibilities.
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There is no binary division to be made between what one says and what one does not say; we must try to determine the different ways of not saying things.
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The real political task in a society such as ours is to criticize the workings of institutions that appear to be both neutral and independent, to criticize and attack them in such a manner that the political violence that has always exercised itself obscurely through them will be unmasked, so that one can fight against them.
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Unreason is in the same relation to reason as dazzlement to the brightness of daylight itself.
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Thought is no longer theoretical. As soon as it functions it offends or reconciles, attracts or repels, breaks, dissociates, unites or reunites; it cannot help but liberate or enslave. Even before prescribing, suggesting a future, saying what must be done, even before exhorting or merely sounding an alarm, thought, at the level of its existence, in its very dawning, is in itself an action-a perilous act.
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When man deploys the arbitrary nature of his madness, he confronts the dark necessity of the world; the animal that haunts his nightmares and his nights of privation is his own nature, which will lay bare hell's pitiless truth.
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Resistances do not derive from a few heterogeneous principles; but neither are they a lure or a promise that is of necessity betrayed. They are the odd term in relations of power; they are inscribed in the latter as an irreducible opposite.
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To seek in the great accumulation of the already-said the text that resembles "in advance" a later text, to ransack history in order to rediscover the play of anticipations or echoes, to go right back to the first seeds or to go forward to the last traces, to reveal in a work its fidelity to tradition or its irreducible uniqueness, to raise or lower its stock of originality, to say that the Port -Royal grammarians invented nothing, or to discover that Cuvier had more predecessors than one thought, these are harmless enough amusements for historians who refuse to grow up.
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As the archaeology of our thought easily shows, man is an invention of recent date. And one perhaps nearing its end.
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I believe that political power exercises itself through the mediation of a certain number of institutions which look as if they have nothing in common with the political power, and as if they are independent of it, while they are not.
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People will be surprised at the eagerness with which we went aboutpretending to rouse from its slumber a sexuality which everything-our discourses, our customs, our institutions, our regulations, our knowledges-was busy producing in the light of day and broadcasting to noisy accompaniment.
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One should try to locate power at the extreme of its exercise, where it is always less legal in character.
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It is the certainty of being punished and not the horrifying spectacle of public punishment that must discourage crime.
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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?
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Modern society is perverse, not in spite of its puritanism or as if from a backlash provoked by its hypocrisy; it is in actual fact, and directly, perverse.
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It seems to me that the real political task in a society such as ours is to criticise the workings of institutions, which appear to be both neutral and independent; to criticise and attack them in such a manner that the political violence which has always exercised itself obscurely through them will be unmasked, so that one can fight against them.
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Matthey, a Geneva physician very close to Rousseau's influence, formulates the prospect for all men of reason: 'Do not glory in your state, if you are wise and civilized men; an instant suffices to disturb and annihilate that supposed wisdom of which you are so proud; an unexpected event, a sharp and sudden emotion of the soul will abruptly change the most reasonable and intelligent man into a raving idiot.
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Politics is not what it pretends to be, the expression of a collective will. Politics breathes well only where this will is multiple, hesitant, confused, and obscure even to itself.
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I belong to that generation who, as students, had before their eyes, and were limited by, a horizon consisting of Marxism, phenomenology and existentialism. For me the break was first Beckett's Waiting for Godot, a breathtaking performance.
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The 'Enlightenment', which discovered the liberties, also invented the disciplines.
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Since the Fall, man had accepted labor as a penance and for its power to work redemption. It was not a law of nature which forced man to work, but the effect of a curse.
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Perhaps transgression is like a flash of lightning in the night which, from the beginning of time, gives a dense and black intensity to the night it denies, which lights up the night from the inside, from top to bottom, yet owes to the dark the stark clarity of its manifestation, its harrowing and poised singularity.
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There is object proof that homosexuality is more interesting than heterosexuality. It's that one knows a considerable number of heterosexuals who would wish to become homosexuals, whereas one knows very few homosexuals who would really like to become heterosexuals.