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Paul-Michel Foucault (1926 - 1984)  

Foucault was born in 1926, in Poitiers, France. His father was an eminent local surgeon who desired his son to follow in his career footsteps. After graduating from Saint-Stanislas school, he entered the prestigious lycée Henri-IV in Paris. In 1946 he was admitted to the École Normale Supérièure as the fourth highest ranked student. Studying philosophy Foucault emerged as a brilliant young thinker. He received his licence in Philosophy in 1948, in Psychology in 1950, and in 1952 was awarded a diploma in Pyschopathology.
From 1954 to 1958 he taught French at the University of Uppsala in Sweden, then spent a year at the University of Warsaw followed by a year at the University of Hamburg. In 1960 he published his landmark work Madness and Civilization. In this he argued that “madness” as we know it, and the scrupulous and troubled distinctions we make between it and “sanity,” is a hallmark invention of the Age of Reason. The book won him a Doctorat d’état.
In that same year, Foucault met Daniel Defert, a philosophy student ten years his junior. Defert’s political activism would exercise a major influence on Foucault’s development. About their relationship, Foucault said in a 1981 interview: “I have lived for 18 years in a state of passion toward someone. At some moments, this passion has taken the form of love. But in truth, it is a matter of a state of passion between the two of us.”
Foucault’s second major work, The Order of Things, a comparative study of the development of economics, the natural sciences, and linguistics in the 18th and 19th centuries, appeared in 1966. When Daniel Defert went to Tunisia to fulfill his volunteer service requirements, Foucault followed him, and spent 1966-1968 teaching there. The two returned to Paris—Foucault to head up the Philosophy Department at the University of Paris-VIII at Vincennes, Defert to teach sociology—just as the student revolts of May, 1968, unleashed their fury. Foucault was profoundly affected by the unrest. In that year he joined with other intellectuals in forming GIP, the Prison Information Group, an organization that sought to provide prisoners with a way to talk about prison concerns.
His study "Archaeology of Knowledge" appeared in 1969. In 1970 he was elected to the College de France, the country’s most eminent institution of research and learning, as Professor of the History of Systems of Thought. In 1975 he published "Discipline and Punish: The Origin of the Prison", perhaps his most influential book. During the last decade of his life he devoted himself to "The History of Sexuality", a monumental but unfinished project. Volume I: An Introduction appeared to much controversy in 1976, and the second and third volumes—"The Uses of Pleasure and The Care of the Self"—came out shortly before his death in 1984.
 


a ro millor a meta no seiga güe escribir qué i-semos, sino refusar o que semos
al pôl dèr che al dé d incû l obietîv an séppa brîSa dscrûver cus\'a sän, mo arfiudèr quall ch\'a sän
as pôl dêr che al dè d\'incô al pûnt an sìa mènga capîr quàl c\'a sàm mò rifiutêr qual c\'a sàm
beharbada, gaur egun, helburua ez da zer garen aurkitzea, baizik eta garena ukatzea
belkide günümüzde amaçlanan şey ne olduğumuzu keşfetmek değil,ne olduğumuzu reddetmektir
być może nasze aktualne zadanie nie powinno polegać na dociekaniu naszej natury, lecz na jej negacji
co the thoi dai nay muc dich khong phai la kham pha ra chung ta la ai ma la tu choi chinh cai ma chung ta dang hien than
danas možda nije svrha otkriti što smo već otkloniti što smo
dibe ku wan rojan aramanc ne ew be ku em kefish bikin em kîne, belkû ewê ku hen ret bikin
dnes možná není cílem přijít na to, co jsme, ale odmítnout, co jsme
dnes možno nie je cieľom odhaliť to, čo sme, ale odmietnuť to, čo nie sme
è capace que oggi nun imo da scuprì ello que simo ma imo da refiutà ello que simo
ehk pole tänapäeval eesmärk mitte selles, et avastada, mida me endast kujutame, vaid et sellest lahti öelda, mida me endast kujutame
forse el obietivo de oncò no xé scoprire queo che semo ma rifiutare queo che semo
forse oggi l\'obiettivo non è scoprire quello che siamo, ma rifiutare quello che siamo
forse oje lu scupo nun è scoprì \'cchiru ca sumu,ma rifiutà \'cchiru ca sumu
forse, al de de encò l\'è piò giost mja capì chi che som, ma refudà chi che som
forse, incò l’inportant an ‘l è mia scoprir quel ch’a sema ma mia cetar quel ch’a sema
forsi che ogi el scopo no xe più de scoprir quel che semo, ma de rifiutar quel che semo
forsi oje l\'obbiettivu unn\'è di scopra chiru chi simu, ma i rifiuta\' chiru chi simu
forsit vuê l\'obietîv nol è scuviergi chel che \'o sin, ma rifudâ chel che \'o sin
forza ca oja l\'obbiettivu \'n esta ma scoprimu chiddu cchi simu ma pemma rihiutamu chiddu cchi simu
forze ogge \'o quàteno nun è appurà chello ca simmo, ma refutà chello ca simmo
fossi oggi zoccu am´a ffari no jè tantu capiri zoccu semu, ma sdingárini ri zoccu semu
fursi, el scopo de anco\' no xe mìa descovèrzxar quel che sémo ma rifiutar quel che sémo
heddiw, efallai nad darganfod beth ydym yw\'r nod, ond gwrthod beth ydym
hiziv, marteze n\'eo ket ar pal dizoleiñ petra omp, met kentoc\'h nac\'h petra omp
hodie forsitan finis non est quod sumus invenire, sed quod sumus recusare
iespējams, ka tagad mūsu mērķis nav noskaidrot, kas mēs tādi esam, bet atteikties no mums, kādi esam
igual guei l\'oxetivu nun ye\'l sabere quéi somos sinón el refugare quéi nun somos
ikatu hupytyrã ndaha’ei ko’árape jeikua mba’epa ñande, hákatu ñembotove pe ñande ha’eva
kanske målet numera inte är att upptäcka vad vi är, utan att istället vägra vad vi är
kisas awendia e meta no ta deskubrí loke nos ta, sino rechasá loke nos ta
labda sikuhizi lengo letu si kugundua hali tusiyokuwa nayo, bali kuikataa ile tunayo
lehet, hogy manapság a cél nem magunk felfedezése, hanem magunk elutasítása
måske er målet ikke længere at finde ud af, hvad vi er, men at afvise det, vi er
miskien is die doelwit vandag nie om te ontdek wat ons is nie, maar om dit te ontken wat ons is
misschien dat vandaag ons doel niet is te ontdekken wat we zijn, doch om te weigeren wat we zijn
nuntempe eblas ke la celo estu ne malkovri kio ni estas, sed rifuzi kio ni estas
oggigiorno l´obbiettivo nun è capi´ quello che semo, ma piuttosto rifiuta´ quello che semo
perhaps the aim nowadays is not to discover what we are, but to refute what we are
Petître qu\'âo dzo de vouâi, la ciba, l\'è pas de dècrevî cein que no sein, mâ de refusâ cein que no sein
peut-être qu\'aujourd\'hui, l\'objectif n\'est pas de découvrir ce que nous sommes mais refuser ce que nous sommes - Michel Foucault
poate că astăzi scopul nu este să descoperim ce suntem, ci să refuzăm ce suntem
podama che ancheu l\'obiettivo o no l\'é de descreuve quello che semmo ma de refuâ quello che semmo
potser avui l\'objectiu no és descobrir el que som, sinó rebutjar allò que som
puede ser ke oy el eskopo no es de deskuvrir lo ke semos, sino arrempushar lo ke semos
quizá la meta no sea hoy en día descubrir qué somos, sino rechazar lo que somos
renge em rojane amanc ewe nebê ke bidozênewe eme kêyn , bellkû ewe berperch bideynewe ke heyn
se cadra hoxe en día o obxectivo non sexa descubrir quen somos, senon rexeitar aquelo que somos
talvez hoje em dia o objectivo não seja descobrir quem somos, mas sim recusar aquilo que somos
talvez hoje em dia o objetivo não seja descobrir quem somos, mas sim recusar aquilo que somos
vielleicht ist das, was wir sind, heutzutage nicht zu erforschen, sondern zu abzulehnen
ίσως ο στόχος τη σήμερον ημέρα δεν είναι να ανακαλύψουμε τι είμαστε, αλλά να αρνηθούμε τι είμαστε
данас можда није циљ да откријемо оно што јесмо, већ да одбацимо оно што смо
данас циљ можда није открити шта јесмо него одбити шта јесмо
נראה שהיום המטרה איננה לגלות מי אנחנו, אלא להתכש למה שאנחנו
ربما الهدف في هذه الأيام ليس اكتشاف من نحن، ولكن رفض من نحن
شاید که هدف این روزها آن نباشد که ما خود را بشناسیم بلکه خود را رد کنیم
也許如今人們的目標已不再是發現自己,而是駁倒自己
아마도 오늘 날 목표는 우리가 누구인가를 밝혀내는 것이 아니라, 우리의 정체를 거부하는 것이다