米歇尔·福柯
知识与权力交织在一起：监狱、学校和诊所塑造着我们如何思考和行为，而什么算作真理随历史而变。
定位
知识与权力不可分割：话语的考古学与规训社会的谱系学。
核心思想
- 权力/知识
- 规训
- 生命政治
- 话语
老师: 乔治·康吉莱姆, 莫里斯·梅洛-庞蒂, 路易·阿尔都塞
学生: 雅克·德里达
影响
受影响于 9
伊曼努尔·康德
受其影响 ✓
Foucault translated Kant’s Anthropology for his secondary thesis (1961) and later read ‘What is Enlightenment?’ as the start of a critical ontology of ourselves (‘What is Enlightenment?’, 1984). M. Foucault, Introduction à l’Anthropologie de Kant (1961; publ. 2008); I. Kant, Anthropologie du point de vue pragmatique, trans. M. Foucault (1964); M. Foucault, “What is Enlightenment?”, in P. Rabinow (ed.), The Foucault Reader (1984); SEP “Michel Foucault”
伊曼努尔·康德 › 1724–1804
格奥尔格·威廉·弗里德里希·黑格尔
受其影响 ✓
Foucault wrote his diploma thesis on Hegel’s Phenomenology under Hyppolite (1949) and later said that his whole age was trying to escape Hegel (L’ordre du discours, 1971). M. Foucault, La constitution d’un transcendantal historique dans la Phénoménologie de l’esprit de Hegel (mémoire de DES, 1949, unpublished); L’ordre du discours (1971)
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗里德里希·尼采
受其影响 ✓
Foucault took over Nietzsche’s genealogy of descent and emergence, without origin or goal (‘Nietzsche, la généalogie, l’histoire’, 1971), and applied it to the prison (Discipline and Punish, 1975). M. Foucault, “Nietzsche, la généalogie, l’histoire” (1971); Surveiller et punir (1975); SEP “Michel Foucault”; SEP “Friedrich Nietzsche”
弗里德里希·尼采 › 1844–1900
马丁·海德格尔
受其影响 ✓
In his last interview (1984) Foucault said that reading Heidegger, with Nietzsche, had determined his philosophical development, though he wrote almost nothing on him. M. Foucault, “Le retour de la morale” (1984), in Dits et écrits IV (1994); SEP “Michel Foucault”
马丁·海德格尔 › 1889–1976
莫里斯·梅洛-庞蒂 师从
师从 ✓
Foucault entered the École normale supérieure in 1946 and attended Merleau-Ponty’s lectures there, among them those on the union of soul and body in Malebranche, Maine de Biran and Bergson (1947–48); Merleau-Ponty was an important early influence. SEP “Michel Foucault”; D. Eribon, Michel Foucault (1989)
依据: 亦见于 Wikidata · Wikidata
莫里斯·梅洛-庞蒂 › 1908–1961
路易·阿尔都塞 师从
师从 ✓
Foucault was a student at the École normale supérieure when Althusser became its philosophy tutor (agrégé-répétiteur, ‘caïman’) in 1948 and prepared for the agrégation (1951) under him; under Althusser’s influence he joined the Communist Party in 1950 and left it in 1953. D. Eribon, Michel Foucault (1989); SEP “Louis Althusser”
依据: 亦见于 Wikidata · Wikidata
路易·阿尔都塞 › 1918–1990
显示全部 (9)收起
锡诺普的第欧根尼
受其影响
In his last course (Le courage de la vérité, 1984; publ. 2009) Foucault read Diogenes’ Cynic parrhesia as a life that makes truth visible as scandal. M. Foucault, Le courage de la vérité (lectures 1984; ed. F. Gros, 2009); Fearless Speech (lectures 1983; ed. J. Pearson, 2001)
依据: AI 草稿
锡诺普的第欧根尼 › 约公元前412—前323年年
塞涅卡
受其影响
Foucault drew on Seneca’s letters and his evening examination of conscience for the ‘culture of the self’ (L’herméneutique du sujet, 1981–82; publ. 2001; Le souci de soi, 1984). M. Foucault, L’herméneutique du sujet (lectures 1981–82; ed. F. Gros, 2001); Le souci de soi (1984); Seneca, De ira; Epistulae morales; SEP “Seneca”
依据: AI 草稿
塞涅卡 › 约公元前4年—公元65年年
乔治·康吉莱姆 师从
师从 ✓
Canguilhem, proposed by Jean Hyppolite, was the rapporteur of Foucault’s thèse d’État Folie et déraison, defended at the Sorbonne in 1961, and remained one of his most important supporters; a sponsor rather than a teacher in the narrower sense. SEP “Michel Foucault”; D. Eribon, Michel Foucault (1989)
依据: 亦见于 Wikidata · Wikidata
乔治·康吉莱姆 › 1904–1995
影响了 21
塔拉勒·阿萨德
影响了 ✓
Asad’s genealogies of religion and of the secular take up Foucault’s analysis of power, discipline and the formation of subjects. T. Asad, Genealogies of Religion (1993); Formations of the Secular (2003); D. Scott and C. Hirschkind (eds.), Powers of the Secular Modern (2006)
依据: 亦见于 Wikidata · Wikidata
塔拉勒·阿萨德 › 1932年生
安东尼奥·奈格里
影响了 ✓
With Michael Hardt, Negri took over Foucault’s concept of biopower, power over life itself, and made it the core of the new global sovereignty they called Empire (2000). M. Hardt and A. Negri, Empire (2000); M. Foucault, La volonté de savoir (1976)
安东尼奥·奈格里 › 1933–2023
爱德华·萨义德
影响了 ✓
Said used Foucault’s notion of discourse to describe Orientalism as knowledge bound up with colonial power, while giving more weight than Foucault to individual authors (Orientalism, 1978). E. W. Said, Orientalism (1978), introduction; M. Foucault, L’archéologie du savoir (1969); SEP “Michel Foucault”
依据: 亦见于 Wikidata · Wikidata
爱德华·萨义德 › 1935–2003
乔治·阿甘本
影响了 ✓
Agamben took up Foucault’s biopolitics (1976) but argued that bare life’s inclusion in politics is the original core of sovereignty, not a modern novelty (Homo Sacer, 1995). G. Agamben, Homo sacer (1995); Che cos’è un dispositivo? (2006); M. Foucault, La volonté de savoir (1976); SEP “Michel Foucault”
乔治·阿甘本 › 1942年生
南希·弗雷泽
影响了 ✓
Fraser took up Foucault’s analysis of disciplinary power as empirically insightful but normatively confused (‘Foucault on Modern Power: Empirical Insights and Normative Confusions’, 1981). N. Fraser, “Foucault on Modern Power: Empirical Insights and Normative Confusions”, Praxis International 1 (1981); Unruly Practices (1989)
依据: 亦见于 Wikidata · Wikidata
南希·弗雷泽 › 1947年生
朱迪斯·巴特勒
影响了 ✓
Butler took Foucault’s view that power produces subjects it regulates and applied it to sex and gender, drawing on his edition of Herculine Barbin’s memoirs (Gender Trouble, 1990). J. Butler, Gender Trouble (1990); M. Foucault, Histoire de la sexualité I. La volonté de savoir (1976); Herculine Barbin dite Alexina B. (1978); SEP “Michel Foucault”
朱迪斯·巴特勒 › 1956年生
显示全部 (21)收起
穆罕默德·阿尔孔
影响了
Arkoun applied Foucault’s notions of episteme and archaeology of knowledge to classical Islamic thought, asking what each period made thinkable and unthinkable. M. Arkoun, Pour une critique de la raison islamique (1984); Rethinking Islam, tr. R. D. Lee (1994)
依据: AI 草稿
穆罕默德·阿尔孔 › 1928–2010
西尔维娅·温特
影响了
Wynter took up Foucault’s view of ‘Man’ as a recent invention of the modern episteme and traced its colonial forms (‘Unsettling the Coloniality of Being’, 2003). S. Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom”, CR: The New Centennial Review 3 (2003); M. Foucault, Les Mots et les choses (1966)
依据: AI 草稿
西尔维娅·温特 › 1928年生
斯图尔特·霍尔
影响了
Hall adopted Foucault’s concept of discourse to study representation as the production of knowledge and power, not the mere reflection of meaning (‘The Work of Representation’, 1997). S. Hall (ed.), Representation: Cultural Representations and Signifying Practices (1997), “The Work of Representation”; SEP “Michel Foucault”
依据: AI 草稿
斯图尔特·霍尔 › 1932–2014
V. Y. 穆丁贝
影响了
Mudimbe used Foucault’s archaeology of knowledge to ask how Africa became an object of Western discourse, its ‘colonial library’ (The Invention of Africa, 1988). V. Y. Mudimbe, The Invention of Africa: Gnosis, Philosophy, and the Order of Knowledge (1988); M. Foucault, L’Archéologie du savoir (1969)
依据: AI 草稿
V. Y. 穆丁贝 › 1941–2025
唐娜·哈拉维
影响了
Haraway took up Foucault’s biopolitics but called it ‘a flaccid premonition of cyborg politics’, extending the analysis to technoscience (‘A Cyborg Manifesto’, 1985). D. Haraway, “A Manifesto for Cyborgs”, Socialist Review 80 (1985), rev. in Simians, Cyborgs, and Women (1991); M. Foucault, Histoire de la sexualité I (1976)
依据: AI 草稿
唐娜·哈拉维 › 1944年生
艾丽斯·玛丽昂·扬
影响了
Young drew on Foucault’s analysis of power in everyday practices to define oppression as structural, not as rule by tyrants (Justice and the Politics of Difference, 1990). I. M. Young, Justice and the Politics of Difference (1990); M. Foucault, Surveiller et punir (1975)
依据: AI 草稿
艾丽斯·玛丽昂·扬 › 1949–2006
伊芙·科索夫斯基·塞奇威克
影响了
Taking up Foucault’s History of Sexuality I (1976), Sedgwick argued that the homo/heterosexual definition fixed around 1900 structures modern thought far beyond sexuality (Epistemology of the Closet, 1990). E. K. Sedgwick, Epistemology of the Closet (1990), introduction “Axiomatic”; M. Foucault, Histoire de la sexualité I (1976)
依据: AI 草稿
伊芙·科索夫斯基·塞奇威克 › 1950–2009
琳达·图希瓦伊·史密斯
影响了
Decolonizing Methodologies (1999) draws on Foucault’s analyses of knowledge, power and “regimes of truth” to show how Western research on Indigenous peoples was embedded in imperialism. L. Tuhiwai Smith, Decolonizing Methodologies: Research and Indigenous Peoples (1999), part I
依据: AI 草稿
琳达·图希瓦伊·史密斯 › 1950年生
迪迪埃·埃里邦
影响了
Eribon, Foucault’s biographer (1989), drew on his analyses of subjection and sexuality to show how insult shapes gay subjectivity (Réflexions sur la question gay, 1999). D. Eribon, Michel Foucault (1989); Réflexions sur la question gay (1999); SEP “Michel Foucault”
依据: AI 草稿
迪迪埃·埃里邦 › 1953年生
阿希尔·姆本贝
影响了 ✓
Mbembe extended Foucault’s biopower into ‘necropolitics’: sovereignty shows itself in deciding who may live and who must die, from plantation to colony (‘Necropolitics’, 2003). A. Mbembe, “Necropolitics”, Public Culture 15 (2003); M. Foucault, « Il faut défendre la société » (lectures 1976; publ. 1997)
依据: 亦见于 Wikidata · Wikidata
阿希尔·姆本贝 › 1957年生
萨巴·马哈茂德
影响了
Mahmood used Foucault’s late work on ethics as practices of self-formation to analyse how women in Cairo’s mosque movement cultivate piety through bodily discipline (Politics of Piety, 2005). S. Mahmood, Politics of Piety (2005); M. Foucault, L’usage des plaisirs (1984); SEP “Michel Foucault”
依据: AI 草稿
萨巴·马哈茂德 › 1962–2018
米兰达·弗里克
影响了
Fricker adopted Foucault’s point that power can operate structurally, without a particular agent, in her notion of identity power behind testimonial injustice (Epistemic Injustice, 2007). M. Fricker, Epistemic Injustice: Power and the Ethics of Knowing (2007); SEP “Michel Foucault”
依据: AI 草稿
米兰达·弗里克 › 1966年生
何塞·梅迪纳
影响了
Following Foucault’s idea of counter-memory, Medina proposed a ‘guerrilla pluralism’ of resistant memories that create epistemic friction against official histories (The Epistemology of Resistance, 2013). J. Medina, “Toward a Foucaultian Epistemology of Resistance: Counter-Memory, Epistemic Friction, and Guerrilla Pluralism”, Foucault Studies (2011); The Epistemology of Resistance (2013)
依据: AI 草稿
何塞·梅迪纳 › 1968年生
安德烈亚斯·雷克维茨
影响了
Reckwitz drew on Foucault’s genealogy of subjectivation to trace bourgeois, organised-modern and postmodern subject cultures from the eighteenth century to the present (Das hybride Subjekt, 2006). A. Reckwitz, Das hybride Subjekt. Eine Theorie der Subjektkulturen von der bürgerlichen Moderne zur Postmoderne (2006); SEP “Michel Foucault”
依据: AI 草稿
安德烈亚斯·雷克维茨 › 1970年生
阿米娅·斯里尼瓦桑
影响了
Srinivasan took Foucault, following Nietzsche, as a paradigm of critical genealogy whose force is not epistemic but shows what our representations do (‘Genealogy, Epistemology and Worldmaking’, 2019). A. Srinivasan, “Genealogy, Epistemology and Worldmaking”, Proceedings of the Aristotelian Society 119 (2019)
依据: AI 草稿
阿米娅·斯里尼瓦桑 › 1984年生
批评
相互批评 1
雅克·德里达 ⇄ 相互 教过
教过 ✓
Derrida attended Foucault’s classes at the École normale supérieure in the early 1950s, when Foucault taught psychology there; he opened ‘Cogito and the History of Madness’ (1963) by recalling that he had had ‘the good fortune to study under’ Foucault. J. Derrida, “Cogito et histoire de la folie” (lecture 1963), in L’écriture et la différence (1967); B. Peeters, Derrida (2010)
依据: 亦见于 Wikidata · Wikidata
批评了
Answering Derrida’s critique of his Descartes reading, Foucault called Derrida’s method ‘a little pedagogy’ that reduces discursive practices to textual traces (‘Mon corps, ce papier, ce feu’, 1972). M. Foucault, “Mon corps, ce papier, ce feu”, appendix to Histoire de la folie (2nd ed., 1972); SEP “Michel Foucault”
依据: AI 草稿
受其批评
In ‘Cogito and the History of Madness’ (1963) Derrida questioned whether madness can be given a history in the language of reason, and disputed Foucault’s reading of Descartes. J. Derrida, “Cogito et histoire de la folie” (lecture 1963), in L’écriture et la différence (1967); SEP “Jacques Derrida”
依据: AI 草稿
雅克·德里达 › 1930–2004
受批评于 7
让·鲍德里亚
受其批评
In Oublier Foucault (1977) Baudrillard argued that Foucault’s analysis of power and sexuality mirrors the powers it describes, just as these are dissolving into simulation. J. Baudrillard, Oublier Foucault (1977)
依据: AI 草稿
让·鲍德里亚 › 1929–2007
尤尔根·哈贝马斯
受其批评
Habermas charged Foucault’s genealogy of power with presentism, relativism and ‘cryptonormativism’, since it cannot account for the norms its own critique presupposes (Philosophical Discourse of Modernity, 1985, IX–X). J. Habermas, Der philosophische Diskurs der Moderne (1985), Lectures IX–X
依据: AI 草稿
尤尔根·哈贝马斯 › 1929–2026
尼科斯·普兰查斯
受其批评
Poulantzas objected that Foucault’s microphysics of power neglects the state, law and the relations of production, and underestimates the role of organised violence (State, Power, Socialism, 1978). N. Poulantzas, L’État, le pouvoir, le socialisme (1978), Introduction and Part I
依据: AI 草稿
尼科斯·普兰查斯 › 1936–1979
西尔维娅·费代里奇
受其批评
Federici objected that Foucault’s history of the disciplined body omits the witch-hunt and describes bio-power without its motive, the reproduction of labour-power (Caliban and the Witch, 2004, introduction). S. Federici, Caliban and the Witch: Women, the Body and Primitive Accumulation (2004), Introduction
依据: AI 草稿
西尔维娅·费代里奇 › 1942年生
加亚特里·查克拉沃蒂·斯皮瓦克
受其批评
Spivak argued that Foucault’s analysis of power stays within Europe, ignoring the epistemic violence of imperialism and the international division of labour (‘Can the Subaltern Speak?’, 1988). G. C. Spivak, “Can the Subaltern Speak?”, in C. Nelson & L. Grossberg (eds.), Marxism and the Interpretation of Culture (1988)
依据: AI 草稿
加亚特里·查克拉沃蒂·斯皮瓦克 › 1942年生
阿克塞尔·霍耐特
受其批评
Honneth argued that Foucault’s theory of power, built on strategic struggle alone, cannot explain how social orders become stable and drifts into systems theory (Kritik der Macht, 1985). A. Honneth, Kritik der Macht. Reflexionsstufen einer kritischen Gesellschaftstheorie (1985)
依据: AI 草稿
阿克塞尔·霍耐特 › 1949年生
韩炳哲
受其批评
Byung-Chul Han argued that Foucault’s disciplinary society and biopolitics no longer describe neoliberalism, whose achievement-subject exploits itself through psychopolitics (Müdigkeitsgesellschaft, 2010; Psychopolitik, 2014). B.-C. Han, Müdigkeitsgesellschaft (2010); Psychopolitik. Neoliberalismus und die neuen Machttechniken (2014)
依据: AI 草稿
韩炳哲 › 1959年生
批评了 3
卡尔·马克思
批评了
Foucault held that Marxism exists in nineteenth-century thought ‘like a fish in water’ and makes no radical break with political economy (The Order of Things, 1966). M. Foucault, Les mots et les choses (1966), ch. 8, section on Ricardo
依据: AI 草稿
卡尔·马克思 › 1818–1883
西格蒙德·弗洛伊德
批评了
In The Will to Knowledge (1976) Foucault challenged the ‘repressive hypothesis’ and placed Freudian psychoanalysis within the long history of confession that produces truths about sex. M. Foucault, Histoire de la sexualité I: La volonté de savoir (1976), parts II–III; SEP “Michel Foucault”
依据: AI 草稿
西格蒙德·弗洛伊德 › 1856–1939
让-保罗·萨特
批评了
Foucault called Sartre’s Critique of Dialectical Reason ‘the magnificent and pathetic effort of a nineteenth-century man to think the twentieth century’ (interview, La Quinzaine littéraire, 1966). M. Foucault, interview with M. Chapsal, La Quinzaine littéraire 5 (May 1966), in Dits et écrits I
依据: AI 草稿
让-保罗·萨特 › 1905–1980
作品
- 1961疯癫史（疯癫与文明）
大禁闭——以及笛卡尔对疯狂的排除。
- 1966词与物
认识型——以及作为沙滩上所画的一张脸的人。
- 1975规训与惩罚
从酷刑到规训：全景敞视建筑（panopticon）作为权力的图示。
- 1976求知的意志（性经验史，第一卷）
反对压抑假说：权力生产了性。
- 1984什么是启蒙？
康德之后200年：启蒙是对现在的一种批判本体论。
立场
Foucault asked how the forms of knowledge we take for granted came into being, and what power they exercise. His “archaeologies” uncovered the hidden rules (“epistemes”) that determine what can count as true in an era – madness, illness or “man” himself turned out to be recent historical constructions. In Discipline and Punish he described the shift from public torture to the prison and to a society of discipline, symbolised by the Panopticon, in which people are trained by constant surveillance and examination. Power, he argued, is not simply repressive but productive: it creates knowledge, norms and even subjects. With the concept of biopolitics he described the modern management of the life of populations. His work became indispensable for history, sociology and political theory.
生平与背景
Foucault was born in Poitiers in 1926 and studied at the École normale supérieure in Paris. He worked in Uppsala, Warsaw, Hamburg and Tunis before being elected to the Collège de France in 1970, to a chair in the history of systems of thought. He was also politically active, for instance for prisoners’ rights. He died in Paris in 1984 of an AIDS-related illness.
其他主要作品
- Madness and Civilization (1961)
- The Order of Things (1966)
- The Archaeology of Knowledge (1969)
- Discipline and Punish (1975)
- The Will to Knowledge (The History of Sexuality, Vol. 1) (1976)
出现在
- 争论 ‘乔姆斯基与福柯论人性’
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