Michel Foucault Quotes
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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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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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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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Institutions of knowledge, of foresight and care, such as medicine, help to support the political power. It's also obvious, even to the point of scandal, in certain cases related to psychiatry.
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One thing in any case is certain: man is neither the oldest nor the most constant problem that has been posed for human knowledge.
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Probably it's insufficient to say that behind the governments, behind the apparatus of the State, there is the dominant class; one must locate the point of activity, the places and forms in which its domination is exercised. And because this domination is not simply the expression in political terms of economic exploitation, it is its instrument and, to a large extent, the condition which makes it possible; the suppression of the one is achieved through the exhaustive discernment of the other.
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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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We demand that sex speak the truth and we demand that it tell us our truth, or rather, the deeply buried truth of that truth about ourselves wich we think we possess in our immediate consciousness.
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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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Unreason is in the same relation to reason as dazzlement to the brightness of daylight itself.
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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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The university and in a general way, all teaching systems, which appear simply to disseminate knowledge, are made to maintain a certain social class in power; and to exclude the instruments of power of another social class.
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At every moment, step by step, one must confront what one is thinking and saying with what one is doing, what one is.
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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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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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I don’t feel that it is necessary to know exactly what I am. The main interest in life and work is to become someone else that you were not in the beginning. If you knew when you began a book what you would say at the end, do you think that you would have the courage to write it? What is true for writing and for love relationships is true also for life. The game is worthwhile insofar as we don’t know what will be the end.
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People know what they do; frequently they know why they do what they do; but what they don't know is what what they do does.
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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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If those arrangements the fundamental arrangements of knowledge were to disappear as they appeared... then one can certainly wager that man would be erased, like a face drawn in sand at the edge of the sea.
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Homosexuality appeared as one of the forms of sexuality when it was transposed from the practice of sodomy into a kind of interior androgyny, a hermaphroditism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species.
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One makes war to win, not because it's just.
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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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The lyricism of marginality may find inspiration in the image of the outlaw, the great social nomad, who prowls on the confines of a docile, frightened order.
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If I open a book and see that the author is accusing an adversary of "infantile leftism" I shut it again right away. That's not my way of doing things; I don't belong to the world of people who do things that way. I insist on this difference as something essential: a whole morality is at stake; the one that concerns the search for truth and the relation to the other.