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“The language of psychiatry is a monologue of reason about madness”

Michel Foucault

Preface to 1961 edition
History of Madness (1961)
Context: The constitution of madness as mental illness, at the end of the eighteenth century, bears witness to a rupture in a dialogue, gives the separation as already enacted, and expels from the memory all those imperfect words, of no fixed syntax, spoken falteringly, in which the exchange between madness and reason was carried out. The language of psychiatry, which is a monologue by reason about madness, could only have come into existence in such a silence.

“There are times in
life when the question of knowing if one can think differently
than one thinks, and perceive differently than one sees, is
absolutely necessary if one is to go on looking and reflecting
at all.”

Michel Foucault

Source: The History of Sexuality, Volume 2: The Use of Pleasure

“In the history of madness, two events signal this change with singular clarity: in 1657, the founding of the Hôpital Général, and the Great Confinement of the poor; and in 1794, the liberation of the mad in chains at Bicêtre. Between these two singular and symmetrical events, something happened, whose ambiguity has perplexed historians of medicine: blind repression in an absolutist regime, according to some, and, according to others, the progressive discovery, by science and philanthropy, of madness in its positive truth. In fact, beneath these reversible meanings, a structure was taking shape, which did not undo that ambiguity but was decisive for it. This structure explains the passage from the medieval and humanist experience of madness to the experience that is our own, which confines madness in mental illness.”

Michel Foucault

Preface to 1961 edition
History of Madness (1961)

“Between the fine point of the brush and the steely gaze, the scene is about to yield up its volume.”

Michel Foucault

Las Meninas
The Order of Things: An Archaeology of the Human Sciences (1970)

“The circle of day and night is the law of the classical world: the most restricted but most demanding of the necessities of the world, the most inevitable but the simplest of the legislations of nature.
This was a law that excluded all dialectics and all reconciliation, consequently laying the foundations for the smooth unity of knowledge as well as the uncompromising division of tragic existence. It reigns on a world without darkness, which knows neither effusiveness nor the gentle charms of lyricism. All is waking or dreams, truth or error, the light of being or the nothingness of shadow.”

Michel Foucault

Part Two: 2. The Transcendence of Delirium
History of Madness (1961)

“Homosexuality appears as one of the forms of sexuality when it was transposed from the practice of sodomy onto a kind of interior androgyny, a hermaphroditism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species.”

Michel Foucault

Vol I: La volonté de savoir
An Introduction. NY: Pantheon. Translated from French by Robert Hurley. Page 43
History of Sexuality (1976–1984)

“Generally speaking, all the authorities exercising individual control function according to a double mode; that of binary division and branding (mad/sane; dangerous/harmless; normal/abnormal); and that of coercive assignment, of differential distribution (who he is; where he must be; how he is to be characterized' how he is to be recognized' how a constant surveillance is to be exercised over him in a individual way, etc.).”

Michel Foucault book Discipline and Punish

Part Four, Complete and austere institutions
Discipline and Punish (1977)

“What all these people are doing is not aggressive; they are inventing new possibilities of pleasure with strange parts of their body — through the eroticization of the body. I think it's … a creative enterprise, which has as one of its main features what I call the desexualization of pleasure.”

Michel Foucault

In reference to Sadism and Masochism, as quoted in Who's Who in Contemporary Gay & Lesbian History: From World War II to the Present Day (2001) by Robert Aldrich and Gary Wotherspoon

“The appearance in nineteenth-century psychiatry, jurisprudence, and literature of a whole series of discourses on the species and subspecies of homosexuality, inversion, pederasty, and "psychic hermaphroditism" made possible a strong advance of social controls into this area of "perversity"; but it also made possible the formation of a "reverse" discourse: homosexuality began to speak in its own behalf, to demand that its legitimacy or "naturality" be acknowledged, often in the same vocabulary, using the same categories by which it was medically disqualified.”

Michel Foucault

Vol. I, p. 101
History of Sexuality (1976–1984)

“One can say that the author is an ideological product, since we represent him as the opposite of his historically real function. (When a historically given function is represented in a figure that inverts it, one has an ideological production.) The author is therefore the ideological figure by which one marks the manner in which we fear the proliferation of meaning.”

Michel Foucault

"What is an author?" (1984)

“This is the moment when it becomes clear that the images of madness are nothing but dream and error, and that if the unfortunate sufferer who is blinded by them invokes them, it is the better to disappear with them into the annihilation for which they are destined.”

Michel Foucault

Part Two: 2. The Transcendence of Delirium
History of Madness (1961)

“The judges of normality are present everywhere. We are in the society of the teacher-judge, the doctor-judge, the educator-judge, the social worker-judge; it is on them that the universal reign of the normative is based; and each individual, wherever he may find himself, subjects to it his body, his gestures, his behavior, his aptitudes, his achievements.”

Michel Foucault book Discipline and Punish

Discipline and Punish (1977)

“The new governmental reason does not deal with what I would call the things in themselves of governmentality, such as individuals, things, wealth, and land. It no longer deals with these things in themselves. It deals with the phenomena of politics, that is to say, interests, which precisely constitute politics and its stakes; it deals with interests, or that respect in which a given individual, thing, wealth, and so on interests other individuals or the collective body of individuals. … In the new regime, government is basically no longer to be exercised over subjects and other things subjected through these subjects. Government is now to be exercised over what we could call the phenomenal republic of interests. The fundamental question of liberalism is: What is the utility value of government and all actions of government in a society where exchange determines the value of things?”

Michel Foucault book The Birth of Biopolitics

Lecture 2, January 17, 1979, pp. 45-46
The Birth of Biopolitics (1978)

“There is hardly a philosophy which has not invoked something like the will or desire to know, the love of truth, etcetera. But, in truth, very few philosophers—apart, perhaps, from Spinoza and Schopenhauer—have accorded it more than a marginal status; as if there was no need for philosophy to say first of all what the name that it bears actually refers to. As if placing at the head of its discourse the desire to know, which it repeats in its name, was enough to justify its own existence and show—at a stroke—that it is necessary and natural: All men desire to know. Who, then, is not a philosopher, and how could philosophy not be the most necessary thing in the world?”

Michel Foucault

Source: Lectures on the Will to Know (1970), pp. 4-5

“Recalling all the erroneous things that doctors have been able to say about sex or madness does us a fat lot of good. I think that what is currently politically important is to determine the regime of verediction established at a given moment … on the basis of which you can now recognize, for example, that doctors in the nineteenth century said so many stupid things about sex. … It is not so much the history of the true or the history of the false as the history of verediction which has a political significance.”

Michel Foucault book The Birth of Biopolitics

Lecture 2, January 17, 1979, p. 36
The Birth of Biopolitics (1978)

“There is little in common between the organised parading of madness in the eighteenth century and the freedom with which madness came to the fore during the Renaissance. The earlier age had found it everywhere, an integral element of each experience, both in images and in real life dangers. During the classical period, it was also on public view, but behind bars. When it manifested itself it was at a carefully controlled distance, under the watchful eye of a reason that denied all kinship with it, and felt quite unthreatened by any hint of resemblance. Madness had become a thing to be observed, no longer the monster within, but an animal moved by strange mechanisms, more beast than man, where all humanity had long since disappeared.”

Michel Foucault

Part One: 5. The Insane
History of Madness (1961)

“Today, criminal justice functions and justifies itself only by this perpetual reference to something other than itself, by this unceasing reinscription in non-juridical systems.”

Michel Foucault book Discipline and Punish

Discipline and Punish (1977)

“The perfect disciplinary apparatus would make it possible for a single haze to see everything constantly. A central point would be both the source of light illuminating everything, and a locus of convergence for everything that must be known: a perfect eye that nothing would escape and a centre towards which all gazes would be turned.”

Michel Foucault book Discipline and Punish

Part Three, The Means of Correct Training
Discipline and Punish (1977)

“The guillotine takes life almost without touching the body, just as prison deprives of liberty or a fine reduces wealth. It is intended to apply the law not so to a real body capable of feeling pain as to a juridical subject, the possessor, among other rights, of the right to exist it had to have the abstraction of the law itself.”

Michel Foucault book Discipline and Punish

Source: Discipline and Punish (1977), pp. 13, Chapter One The Body of the Condemned

“Instead of insanity eliminating the crime according to the original meaning of article 64, every crime and even every offense now carries within it, as a legitimate suspicion, but also as a right that may be claimed, the hypothesis of insanity, in any case of anomaly. And the sentence that condemns or acquits is not simply a judgement of guily, a legal decision that lays down punishment; it bears within it an assessment of normality and a technical prescription for a possible normalization Today the judge- magistrate or juror0 certainly does more than 'judge”

Michel Foucault book Discipline and Punish

Source: Discipline and Punish (1977), pp. 20-21