Michel Foucault: Citations en anglais

Source: "The Subject and Power" (1982), p. 785

Source: The History of Sexuality, Volume 1: An Introduction

Source: Anti-Oedipus: Capitalism and Schizophrenia

Source: The Birth of the Clinic: An Archaeology of Medical Perception

Truth, Power, Self : An Interview with Michel Foucault (25 October 1982)

Source: Discipline and Punish (1977), Chapter Three, The Gentle Way in Punishment
Contexte: This, then, is how one must imagine the punitive city. At the crossroads, in the gardens, at the side of roads being repaired or bridges built, in workshops open to all, in the depths of mines that may be visited, will be hundreds of tiny theatres of punishment. Each crime will have its law; each criminal his punishment. It will be a visible punishment, a punishment that tells all, that explains, justifies itself, convicts: placards, different-coloured caps bearing inscriptions, posters, symbols, texts read or printed, tirelessly repeat the code. Scenery, perspectives, optical effects, trompe-l’œil sometimes magnify the scene, making it more fearful than it is, but also clearer. From where the public is sitting, it is possible to believe in the existence of certain cruelties which, in fact, do not take place. But the essential point, in all these real or magnified severities, is that they should all, according to a strict economy, teach a lesson: that each punishment should be a fable. And that, in counterpoint with all the direct examples of virtue, one may at each moment encounter, as a living spectacle, the misfortunes of vice. Around each of these moral ‘representations’, schoolchildren will gather with their masters and adults will learn what lessons to teach their offspring. The great terrifying ritual of the public execution gives way, day after day, street after street, to this serious theatre, with its multifarious and persuasive scenes. And popular memory will reproduce in rumour the austere discourse of the law. But perhaps it will be necessary, above these innumerable spectacles and narratives, to place the major sign of punishment for the most terrible of crimes: the keystone of the penal edifice.

Discipline and Punish (1977)
Source: Discipline and Punish: The Birth of the Prison

Source: The History of Sexuality, Volume 1: An Introduction

Source: The Archaeology of Knowledge & The Discourse on Language

Discipline and Punish (1977)
Contexte: The man described for us, whom we are invited to free, is already in himself the effect of a subjection much more profound than himself. A 'soul' inhabits him and brings him to existence... the soul is the effect and instrument of political anatomy; the soul is the prison of the body.
Contexte: But let there be no misunderstanding: it is not that a real man, the object of knowledge, philosophical reflection or technological intervention, has been substituted for the soul, the illusion of theologians. The man described for us, whom we are invited to free, is already in himself the effect of a subjection more profound than himself. A 'soul' inhabits him and brings him to existence, which is itself a factor in the mastery that power exercises over the body. The soul is the effect and instrument of a political anatomy; the soul is the prison of the body.

Variante: Knowledge is not made for understanding; it is made for cutting.
Source: The Foucault Reader: An Introduction to Foucault's Thought

Discipline and Punish (1977)
Source: Discipline and Punish: The Birth of the Prison

The Archaeology of Knowledge (1972), tr. A. M. Sheridan Smith (New York: Pantheon)