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读书笔记 The Concern of Truth
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The work of an intelletual is not to shape others' policial will. It is, through the analysis he carries out in his own filed, to question over and over agian what is postulated as self-evident. to disturb people's mental habit. the way they do and think things, to dissipate what is familiar and accepted, to reexamine rule and institutions and ont he basis of this reproblematization (in which he carries out his specific task as an intellectual) to participate in the formation of a plitical will (in which he has his role as citizen to play) (p. 265)
Nothing is more inconsistent thatn a political regime that is indifferent to truth; but nothing is more dangerous thant a political system that claims to lay down the truth. (p. 267)
I'm trying to repsond to a precise problem: the birth of morality, a morality in so far as it is a reflection on sexuality, on desire, on pleasure. (p. 258)

It should be clearly understood that I'm not wiritng a history of moral, behaviours, a social history of sexual practices, but a history of the way in which pleasures, desires, and sexual behaviours were problematized, reflected upon, and conceived in Antiquity in relation to a certian art of living. (p. 256)

Foucault on "problematization":

Problematization doesn't mean representation of a pre-existing object, nor the creation by discourse of an object that doesn't exist. It is the totality of discursive and non-discursive practices that introduces something into the play of true and false and constitutes it as an object for thought (whether in the form of moral reflection, scientific knowledge, political analysis, etc)
... They are, in short, two opposite ways of approaching the same quesions: how is 'experience' formed in which the relationship to oneself and the relationship to others are linked together? (p. 257)

Foucault on modern sexuality and Christianity:

Early Chrisianity bought several important changes to the asceticism of Antiquity: it intensified the practices of self towards the hermenuetics of self and the deciplinary of oneself as a subject of desire. The articulation of law and deisre seems to be fairly characteristic of Christianity. (p. 260)
A certain style fo moratliy that is self-control, sexual activity is represented, perceived as violent, and therefore problematized from the point of view of the difficulty there is in contollling it. Hubris is fundamental. (p. 261)

[Self-control for Antiquity: for those who must be master of himself and master of others

Self-control for Chrisitinity: the ethics of flesh: for both men and women]

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