Madness and Civilization: A History of Insanity in the Age of Reason

Madness and Civilization A History of Insanity in the Age of Reason In this classic account of madness Michel Foucault shows once and for all why he is one of the most distinguished European philosophers since the end of World War II Madness and Civilization Foucaul

  • Title: Madness and Civilization: A History of Insanity in the Age of Reason
  • Author: Michel Foucault Richard Howard
  • ISBN: 9780415253857
  • Page: 308
  • Format: Paperback
  • In this classic account of madness, Michel Foucault shows once and for all why he is one of the most distinguished European philosophers since the end of World War II Madness and Civilization, Foucault s first book and his finest accomplishment, will change the way in which you think about society Evoking shock, pity and fascination, it might also make you question the wIn this classic account of madness, Michel Foucault shows once and for all why he is one of the most distinguished European philosophers since the end of World War II Madness and Civilization, Foucault s first book and his finest accomplishment, will change the way in which you think about society Evoking shock, pity and fascination, it might also make you question the way you think about yourself.

    One thought on “Madness and Civilization: A History of Insanity in the Age of Reason”

    1. میشل فوکو در کتاب «تاریخ جنون» توضیح می‌دهد که جنون در قرون وسطا و رنسانس، بر خلاف امروز، یک اختلال روانی و عصبی تلقی نمی‌شد. مردم آن دوره دیوانه‌ها را بیمار نمی‌دانستند. برعکس، جنون از دید مردم آن دوران، نوعی فرا-عقل بود. دیوانه کسی بود که پرده از برابر چشم‌هایش کنار رفته ب [...]

    2. عمل متقن يتتبع فيه ميشيل فوكو تاريخ الجنون في العصر الكلاسيكي, عصر الاتجاه إلى العقلانية ينقد تعالي العقلانية على الجنون واللاعقل وعلى كل أشكال الاختلاف كالحماقة والتخلف والاكتئاب والاضطراب النفسي وغيرها وعدم الاهتمام بالفصل بينهم والأخطر هو اعتبار الجنون كل مالاينتمي لل [...]

    3. ماركس و اقتصادماركس در نظريه‌ خود كه ديد ما را نسبت به جهان متحول كرد، ادعايى مهم دارد: علم، فرهنگ، فلسفه، دين، اخلاق، ادبيات و امور ثابت و مستقلى نيستند، بلكه اين ها همه جنبه‌های روبنایی و ظاهرى جوامع بشری هستند. در زیر این پوسته‌ی ظاهری، اقتصاد و شكل‌های تولید اقتصادی قرا [...]

    4. UPDATE:I realize now (as I read Dreyfus and Rabinow) that I completely misread this book. I read it too quickly, and the book is maddeningly eccentric and so difficult to comprehend. Further, I read it without sufficient context either of this book itself, or of Foucault's corpus, or of the philosophical background in which or against which MF is operating. The problem is intensified by the fact that Foucault is one of those thinkers who changed his mind extensively from first to last on importa [...]

    5. Some of what we read here has become commonplace in the world of ideas, but this is where it started for many thinkers of the twentieth century. In this volume Foucault illustrates how notions like madness are socially and culturally constructed in any given age and place. The criteria for madness are made up, by us, they in part invented for particular social and political purposes. Leper colonies housed/confined/kept from society those with this disease, and when leprosy largely died out there [...]

    6. Philosophy for Foucault is a discourse, I guess a series of texts that cluster around a single topic and have a meaning as much based on their history as their current ‘meaning’. It is too easy to get tangled in knots with words here – but this book is actually quite a simple read and incredibly interesting. There is the bit that is often quoted - the idea that hysteria was once considered to be a woman’s madness caused by her womb wandering around her body and thereby causing mental pro [...]

    7. أفضل من يملك تعريف عن فوكو هو فوكو نفسه عندما قال: أنا عاهل الأشياء التي قلتها وأحتفظ بسلطة رهيبة عليها: سلطة قصيدتي, وسلطة المعنى الذي أردت إعطاءها إياه. لست فيلسوفاً ولا مؤرخاً. أنا صانع أسهم نارية. أصنع شيئاً صالحاً في النهاية لضرب حصار, لشن حرب, للقيام بعمل تخريبي, لكنني أدا [...]

    8. I must admit, I didn't read this entire book. However, I do feel I read enough of it to get the general idea. Foucault is trying to distance himself from history here. He dislikes the "victorious" narrative of history and instead seeks to build an anthropology based around one aspect of the human sciences, employing the method of "archaeology." Borrowing Nietzsche's genealogy approach, Foucault excavates various uses of confinement or separation of the "madman" overtime, and looks at shifts and [...]

    9. عمل نظري أكاديمي بحت تناول أندفاع الجسد والروح وتخطيهما لحدود المعقول والمستقيم والعيش داخل عوالم اللاعقل التي لاتعترف بأية حدود.ركاب "سفينة الحمقى" هم شخصيات مجردة، أنواع أخلاقية كالجشع والحساس والملحد والمتعجرف وضعوا بالقوة ضمن الركاب الحمقى في رحلة أبحار بلا ميناء.أنت [...]

    10. Foucault bu kitaba bir düşünürden ziyade bir tarih yazıcısı olarak eşlik ediyor. Ve eşlik ettiği tarih de pek iç açıcı bir tarih olmadığından dolayı benim için zorlayıcı bir kitap oldu. Okumak için kendimi kütüphaneye attım sürekli ama kütüphane de çok tehlikeli bir ortam ve elimde bir anda başka kitaplar beliriverdi Deliliğin Tarihi'ni okumaya çalışırken. Ve 2018'e girmeden bitirme sözümden dolayı sonunda bitirdim kitabı.Dünyanın tüm delileri, birleşin [...]

    11. كتاب عظيم، يتحدث عن تاريخ الجنون في فرنسا ودول أوروبا، لا يكتفي بالجنون فقط بل وما درج تحته من أمراض، وليس فقط سرد تاريخي، وإنما قراءة تفصيلية عن نفسيات وخطابات دينية وسياسية وفكرية، كتب بمسحة أدبية مذهلة جدا، الكتاب مرعب، ويرصد حقائق ودراسات مهمة، أعجبني في نهاية الكتاب ال [...]

    12. - ما الجنون ؟ - إذا كانت لديك إجابة معلّبة -حتمًا -ستتبدّل بعد قراءتك هذا الكتاب .• مشهدٌ يبتعدُ عن الفانتازيا : سفينة مبحرةٌ في عرض البحر تضمّ مجانين المدينة ، تتنقّلُ بهم من ميناءٍ إلى آخر ولا تقذف بهم إلى موانئ العالم العاقل ، عالمان البحرُ بينهما يتّسع ، كلّ منّهما يريد حراس [...]

    13. كم مرّةً وصمتُ كاتباً/عملاً ما بالجنون، ذلكَ الحسُّ المختلِفُ المفارِقُ الغريبُ الساحر، القدرةُ على الخروجِ من الصندوقِ وَقلبه بمن/ما فيه. إن كنتُ أفرطتُ في إسباغِ هذه السمةِ حتى استهلكتها على كثيرٍ من قراءاتي السابقة، فعليَّ إمّا مراجعةُ تلكَ القائمة المستطيلة أو تعيين س [...]

    14. It took me almost two months to finish this behemoth, but it was worth it. Two months ago, I was reading an article in the New York Times on modern Catholicism that mentioned Foucault, and from there I read a brief overview on . There I found a reference to the History of Madness, Foucault's doctoral thesis, and since I'm interested in insanity, asylums and so forth, I checked this one out of the library.I'm not going to lie, this is a dense tome. I read it in 5-20 page increments, mostly becaus [...]

    15. Ansiklopedi niteliğinde bir eser. Okuduğum süre boyunca Foucault'yu git gide daha çok sevdim resmen. Kitabı okumadan önce Rousseau'yu, Goya'yı, Nietzche'yi, Sade'ı, Erasmus'u ve daha nicesini biliyor olmalısınız.Sosyoloji ve psikoloji konusunda temelleriniz varsa kitabı çok daha rahat anlayabilirsiniz. Kitaplığımda geniş bir sıra boyunca psikoloji ve felsefe serilerim olmasına karşın ben okurken zorlandım ve bazı kısımlarda yavaş ilerlemek zorunda kaldım.Kitap aslında [...]

    16. هدف فوکو این است که ثابت کند دیوانگی یک وضعیت ثابت نیست و باید آن را نتیجه تعارضات اجتماعی قلمداد کرد که در آن انسانها به لحاظ تاریخی دچار از خود بیگانگی می شوند. پس مهم است بدانیم دیوانگی چگونه تداوم می یابد و برای ترویج آن به عنوان یک مقوله چه ابزارهایی به کار گرفته میشود و بر [...]

    17. الجنون وتاريخه في العصر الكلاسيكي. عمل ضخم. تتبع شامل للجنون وتطور فكرته. فوكو لم يغفل شيئا خلال بحثه. إن قراءة كتاب كهذا، دليل على أننا ما زلنا نمتلك عقلا. الجنون شهادة إثبات للعقل. من خلال القراءة سنعرف أننا لسنا بعيدين عن تلك الحالة، حالة اللاعقل. هنا، موضوع غير مطروق، لذا س [...]

    18. By sophomore year in college I was beginning to think of becoming a psychotherapist and actually held two jobs at a psychiatric hospital during the year following, one setting up a treatment assessment program, the other administrating and evaluating diagnostic tests such as the MMPI. Then, later, back at Grinnell, I was trained in drug counseling a worked in the school's crisis center as well as in its draft counseling office. My real interest was in continental depth psychology, but the jobs a [...]

    19. I was a double major in psychology and English as an undergraduate, with a minor in philosophy. When I graduated in January of 1998, I hadn't yet heard about whether I'd been admitted to graduate school and couldn't find a job teaching English, my back-up plan. I decided to turn my philosophy minor into a major, as I already had more courses than required for a minor and was only 4 away. It so happened that I was missing were mostly already determined: (1) history of ancient philosophy, (2) clas [...]

    20. Foucault's first published book, when he might have identified as a structuralist. I admit I glossed over the center chapters including the classifications of various archaic mental illnesses, but I read deeply the first two chapters discussing banishment and confinement as technologies of discipline/regularization. Pairs well with Conscience and Convenience: The Asylum and Its Alternatives in Progressive America.

    21. So far I'm about fifty or sixty pages in, and I've completely lost track of what this gibbering madman is raving about. Perhaps this is a poor translation, but after the first ten pages even individual sentences are meaningless and syntactically ambiguous. I re-read paragraphs, sometimes ten or twelve times, but I simply can't make any of this make any sense. I'll slog through for a couple more chapters to see if it gets any better, but I don't have much hope for this basket of word salad.

    22. عليك ان تسقط في الهاوية لتدرك مدى جحيم العودة إلى الأرض مرة أخرى.فوكو عانى من شرارة الجنون والتشرذم في الملاجئ(دور الحجز) فأتى هذا الكتاب كثمرة مضنية تمثل شكل الجحيم الذي يعانيه الإنسان لإستعادة ذاته من جديد وسط جماهير غفيرة لاترحم، بل موشومة بلسان لاذع وسليط وجاهز للتصنيف و [...]

    23. Pascal: "Men are so necessarily mad, that not to be mad would amount to another form of madness." (ix)If folly leads each man into a blindness where he is lost, the madman, on the contrary, reminds each man of his truth; in a comedywhere each man deceives the other and dupes himself, the madman is comedy to the second degree: the deception of deception; he utters, in his simpleton's language which makes no show of reason, the words of reason that release, in the comic, the comedy: he speaks love [...]

    24. Foucault* provides context for our dozens of American cities now arresting the homeless, from Houston to Reno. We follow the lead of London in 2014, around Marble Arch, and of New Delhi, late last year preparing for Ivanka Trump’s visit, not to trouble her with have-nots. His subtitle is Insanity in the Age of Reason. He also illustrates how the asylums built to ward off great medical threats to society, leprosy and bubonic plague, found new use in ostracizing those who violated the Work Ethic [...]

    25. تاريخ جنون، همان طور كه از اسمش پيداست، به بررسي پيدايش آسايشگاه رواني و تا حدودي روانكاوي مي پردازد. از برخورد با جنون در دوران رونسانس و كلاسيك تا پيدايش نظريه هاي پينل و تولد آسايشگاه. تاريخ جنون از نظر من يكي از خوشخوان ترين كتاب هاي فركوست. و بخش نتيجه ي كتاب كه به بررسي جن [...]

    26. arrgghhhya ampun satu hal yang membuat sebal baca buku filsafat adalah saling berjejalnya kata-kata "langit" bak dewata yang susah dimengerti "makhluk-makhluk berotak terestial" seperti saia dalam bukunya, fuih T_Tbanyak yang berpendapat filsafat itu sulit dan tidak menarik. tapi menururt saia, bukan karena "isi"nya saja yang rumit, penggunaan bahasa-bahasa "dewata" ituh justru malah meperparah filsafat untuk mudah dimengerti, yang ujung-ujungnya membuat kebanyakan orang keder baca buku filsafat [...]

    27. This brilliant book, which traces the shifting European "discourse systems" about madness from the late Middle Ages to the end of the 19th century, describes the process by which measures dealing with the insane shifted from exposure (as on the "ship of fools," if such things actually existed, or by wandering the countryside) to confinement (alongside the idle poor in "hospitals" and "charity wards") to paternalistic "medical" care (by doctors who, upon realizing that there were no curative tech [...]

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