I have not tried to write the history of that language, but rather the archaeology of that silence.
It would be wrong to say that the soul is an illusion, or an ideological effect. On the contrary, it exists, it has a reality, it is produced permanently around, on, within the body by a functioning of a power that is exercised on those punished – and in a more general way, on those one supervises, trains and corrects, over madmen, children at home and at school, the colonized, over those who are stuck at a machine and supervised for the rest of their lives.
Writing unfolds like a game that invariably goes beyond its own rules and transgresses its limits. In writing, the point is not to manifest or exalt the act of writing, nor is it to pin a subject within language; it is rather a question of creating a space into which the writing subject constantly disappears.
Among the mutations that have affected the knowledge of things... only one, which began a century and a half ago... has allowed the figure of man to appear.
The frontiers of a book are never clear-cut: beyond the title, the first lines, and the last full-stop, beyond its internal configuration and its autonomous form, it is caught up in a system of references to other books, other texts, other sentences: it is a node within a network.
The institution of monarchy developed during the Middle Ages against the backdrop of the previously endemic struggles between feudal power agencies. The monarchy presented itself as a referee, aa power capable of putting an end to war, violence, and pillage and saying no to these struggles and private feuds. It made itself acceptable by allocating itself a juridical and negative function, albeit one whose limits it naturally began at once to overstep.
If there is, in classical madness, something which refers elsewhere, and to other things, it is no longer because the madman comes from the world of the irrational and bears its stigmata; rather, it is because he crosses the frontiers of bourgeois order of his own accord, and alienates himself outside the sacred limits of its ethic.
Poder y placer no se anulan; no se vuelven el uno contra el otro; se persiguen, se encabalgan y reactivan. Se.
In order to fix the vocabulary, let us say that we will call knowledge-connaissance the system that allows desire and knowledge-savoir to be given a prior unity, reciprocal belonging, and co-naturalness. And we will call knowledge-savoir that which we have to drag from the interiority of knowledge-connaissance in order to rediscover in it the object of a willing, the end of a desire, the instrument of a domination, the stake of a struggle.
The secret for harvesting from existence the greatest fruitfulness and the greatest enjoyment is – to live it dangerously.
The main interest in life and work is to become someone else that you were not in the beginning.
The corollary of the possibility of conceiving other worlds – this one being, de facto, only a domain – is the impossibility of moving beyond the world we inhabit and the imperious necessity of accepting its frontiers as limits.
With humanity, life has ended up with a living creature that never quite finds itself in the right place, a living creature destined to wander and endlessly make mistakes.
That is not all, however: this relationship between writing and death is also manifested in the effacement of the writing subject’s individual characteristics. Using all the contrivances that he steps up between himself and what he writes, the writing subject cancels out the signs of his particular individuality. As a result, the mark of the writer is reduced to nothing more that the singularity of his absence; he must assume the role of the dead man in the game of writing.
Moreover, it is not entirely without significance that true love was, in Platonic philosophy – but also, as you know, in a whole sector, a whole domain of Christian spirituality and mysticism – the form par excellence of the true life. Since Platonism, true love and the true life have traditionally belonged together, and to a large extend Christian Platonism will take up this theme.
I am not a professional historian: nobody is perfect.
The body is given meaning and wholly constituted by discourse. The body vanishes as a biological entity and becomes instead a socially constituted product which is infinitely malleable and highly unstable.
Do not acid vapors have the very properties of melancholia, whereas alcoholic vapors, always ready to burst into flame, suggest frenzy; and sulfurous vapors, agitated by a violent and continuous movement, indicate mania?
It should be possible to discuss what I have put forward. Sometimes, when it has not been a good lecture, it would need very little, just one question, to put everything straight. However, this question never comes. The group effect in France makes any genuine discussion impossible. And as there is no feedback, the course is theatricalized. My relationship with the people there is like that of an actor or an acrobat. And when I have finished speaking, a sensation of total solitude...
The public execution did not re-establish justice; it reactivated power. In the seventeenth century, and even in the early eighteenth century, it was not, therefore, with all its theatre of terror, a lingering hang-over from an earlier age. Its ruthlessness, its spectacle, its physical violence, its unbalanced play of forces, its meticulous ceremonial, its entire apparatus were inscribed in the political functioning of the penal system.