Placeholder Image

字幕列表 影片播放

  • Michel Foucault was a French twentieth century philosopher and historian

    米歇爾.傅柯是一名法國二十世紀哲學家及歷史學家

  • who spent his career forensically criticizing the power

    畢生致力於批判

  • of the modern bourgeois capitalist state including its

    中產階級的資本主義系統,包含

  • police, law courts, prisons, doctors and psychiatrists.

    其制度中的警察、法庭、監獄體系及醫師和精神學家

  • his goal was to work at nothing less

    他的目標在於辯證

  • than how power worked and then to change it in the direction

    權力如何運作及將其運作方向導向

  • a marxist anarchist utopia. Though he spent most of his life and libraries in

    馬克思無政府烏托邦。儘管他大部分的人生及藏書都花在

  • seminar rooms

    研討室裡

  • he was a committedly revolutionary figure. He met with enormous popularity

    卻也是一位對革新不遺餘力的代表性人物。他在巴黎知識份子圈裡

  • in elite Parisien intellectual circles. Jean Paul Sartre admire him deeply,

    極受歡迎。沙特更是十分景仰他

  • and he still maintains a wide following among young people studying at university

    在許多世界知名大學的年輕學子間

  • in a prosperous corners of the world. His background

    傅柯亦擁有眾多追隨者

  • which he was extremely reluctant ever to talk about and trying to prevent

    儘管他並不願多提及他的家庭背景,並不計代價地

  • journalists from investigating at all costs

    試著阻止媒體挖掘

  • was very privileged. Both his parents inordinately rich

    他其實來自十分上層的家庭。雙親都非常富有

  • coming from a long line of successful surgeons in Poitier in west central France.

    來自法國中西部 Poitier 城的醫生世家

  • His father, Dr. Paul Foucault, came to represent

    他的父親 Dr. Paul Foucault 醫生代表了

  • all that Michel would hate about bourgeois France.

    所有傅柯痛恨的法國中產階級特色

  • Michel had a standard upper class education.

    傅柯早期接受典型上層階級教育

  • He went to a lead Jasuit institutions. He was an altar boy

    他就讀於有名的耶穌會學校,曾是祭台助手

  • and his parents hoped he would become a doctor. But Michelle wasn't quite like other boys

    而他的父母則希望他未來能成為一名醫生。但傅柯不像其他普通男孩

  • he started self-harming and thinking constantly of suicide.

    他開始自殘,並經常有自殺的想法

  • At University, he decorated his bedroom with images of torture by Goya

    就讀大學時期,他以哥雅的各種描繪痛苦主題的圖畫裝飾房間

  • When he was 22, he tried to commit suicide and was forced by his father

    在他二十二歲,他嘗試自殺,並且被父親

  • against his will

    強行送往

  • to see France's most famous psychiatrist Jean Delay at the Sainte-Anne Hospital in Paris.

    巴黎的Sainte-Anne醫院,求治於法國最有名的精神科醫師Jean Delay

  • The doctor wisely diagnose that a lot of Michelle's the stress

    醫師明智地診斷傅柯的壓力來自於

  • came from having to keep his homosexuality and in particular

    他需要在批判的社會中,將他的同性戀傾向及

  • his interest in extreme sado masochism away from censorious society.

    性虐的特殊愛好藏起

  • Gradually, Foucault entered the underground gay scene in France

    漸漸地,傅柯進入法國地下同性戀圈子

  • fell in love with a drug dealer and then took up a transvestite

    愛上一名毒販,接著染上變裝的癖好

  • For long periods in his twenties he went to live abroad in Sweden, Poland and Germany,

    在他大部分二十幾歲的時光,他住在瑞典、波蘭和德國這些

  • where he felt his sexuality would be less constrained.

    他覺得不那麼壓抑他的性向的地方

  • All the while Foucault was progressing up French academic ladder. The seismic event to his intellectual life

    同時,傅柯在法國學術圈裏漸漸上爬。影響他學術生涯最深的其中一件事

  • came in the summer of 1953 when Foucault was 27

    在 1953 年夏天,傅柯 27 歲時來臨

  • and on holiday with the lover in Italy. There he came across Nietzsche' s book

    彼時他正和愛人在義大利渡假。他拜讀了尼采的

  • "Untimely Meditations" which contains an essay called

    《不合時宜的沉思》,其中有一篇

  • "On the Uses and Abuses of History for Life."

    <歷史對於生活的利與弊>

  • In the essay Nietzsche argued that academics have poisoned our sense of how history

    文中,尼采提出,學者毒害了人們

  • should be read and talked.

    閱讀及討論歷史的方式

  • They made it seem as if one should read history in some sort of a disinterested way

    好像只能以某種客觀冷靜的方式解讀歷史

  • in order to learn how it all was in the past.

    來得知過去發生甚麼事情

  • But nietzsche rejected this with

    但尼采

  • sarcastic fury

    尖刻憤怒地拒絕這樣的方式

  • There was no point learning about the past for its own sake.

    純為歷史而學歷史是沒有意義的

  • the only reason to read and study history is to dig out from the past

    唯一閱讀及研究歷史的動機是藉由了解

  • ideas, concepts and examples which can help us to lead

    過去的思想、概念、前車之鑑,幫助人們

  • a better life in our own times. This essay liberated Foucault intellectually

    在自己的時代活得更好。這篇論文讓傅柯得到

  • as nothing had till then. Immediately he changed the direction of his work

    前所未有的解放。他立刻改變他的研究方向

  • and decided to become a particular kind of philosophical historian

    並決定成為哲學歷史學家

  • someone who could look back into the past to help to sort out the

    了解歷史以解決當代的迫切問題。

  • urgent issues of his own time. Eight years later

    八年之後

  • he was ready to publish what's recognized as his first masterpiece

    他準備推出第一本被公認為大師之作的

  • Madness and Civilization

    《瘋癲與文明》

  • The standard view is that we now treat people with mental illness in so much more humane way

    一般認為,當代對待精神病患的方式好像已經比過去有人性許多

  • than we ever did in the past. After all, we put them in hospitals, give them drugs,

    畢竟,病患能到醫院就醫、接受藥物治療

  • and get them looked after by people with PHD's

    及專業醫師的照護

  • But this was exactly the attitude that Foucault wishing to demolish in Madness and Civilization.

    但這剛好是傅柯在書中希望推翻的

  • In the book he argued that things way back in the Renaissance

    在書中,他表示文藝復興時期

  • were actually far better for the mad than they subsequently became.

    精神病患的待遇比之當代要好太多

  • In the Renaissance, the mad were felt to be different

    在文藝興時期,精神病患被看做與眾不同

  • rather than crazy. They were thought to possess a kind of wisdom

    而非瘋癲。人們認為他們擁有某種智慧

  • because they demonstrated the limits of reason.

    因為他們展現了理智的極限

  • They were revered in many circles

    他們在許多領域都被尊崇

  • and were allowed to wander freely.

    並能夠隨心所欲地遊走各地

  • Then as Foucault's historical researches showed him,

    接下來,傅柯的研究發現

  • in the mid 17th century, a new attitude was born that relentlessly medicalize and

    17 世紀,人們對待精神病患的態度轉變,開始冷酷地視其為

  • institutionalized mentally ill people. No longer were them allowed to live alongside

    需要醫治和就醫的一群人。他們不能再和所謂的普通人

  • the so-called sane.

    一起生活

  • They were taken away from their families and locked up in asylums and seen as people

    他們被迫與家人分離、被關進收容所

  • one should try to cure

    被當作應該被治癒

  • rather than tolerate for just being different.

    而非因獨特性而需要被包容的人

  • You can recognize a very similar, underlying philosophy

    在他下一本巨作《臨床醫學的誕生》中

  • in Foucault' s next great book: The Birth of The Clinic.

    可以看見相似的哲學

  • His target here was madicine more broadly.

    他想要將醫學治療範圍擴大

  • He systematically attacked the view that medicine had become more humane with time.

    他嚴謹地反駁「醫學與時俱進地更人性化」的說法

  • He conceded that of course we have better drugs and treatments now

    他承認治療方式和用藥的確更進步了

  • but he believed that in the 18th century the professional doctor was born

    但他認為專業醫師的概念於 18 世紀誕生

  • and that he was a sinister figure who would look at the patient always with

    並且成為邪惡的表徵。他們以--如傅柯所言--

  • -what Foucault called- the medical gaze,

    「醫學性凝視」 審視病患

  • denoting a dehumanizing attitude

    以去除人性的態度

  • that looked the patient just as a set of organs, not a person.

    將病患視作一組器官,而非一個人

  • One was under the medical gaze merely a malfunctioning

    醫學凝視下的病患只是一個功能故障的

  • kidney or liver, not a person to be considered as a whole entity.

    腎或肝,而非一個完整的人

  • Next in Foucault's oeuvre came: "Discipline and Punish"

    下一本作品《規訓與懲罰》

  • here Foucault did his standard thing on state punishment.

    傅柯著手討論國家懲處制度

  • Again, the normal view is that the prison and punishing systems of the modern world

    同樣的,一般認為現代監獄和懲罰制度

  • are so much more humane than they were in the days when people just used to be

    比過去直接在廣場把人吊死的方式

  • hung in public squares. Not so argued Foucault.

    更有人性。但傅柯可不這麼認為

  • The problem, he said, is the power now looks kind

    他說,關鍵在於,現代權力以良善的外衣作掩飾

  • but isn't; whereas in the past, it clearly wasn't kind

    而在過去,它則是毫不掩飾的邪惡

  • and therefore could encourage open rebellion in protest.

    因此過去更容易有反抗革命

  • Foucault noted that in the past an execution, a convict's body,

    傅柯指出,在過去

  • could become the focus of sympathy and admiration. And the executioner,

    罪犯是眾人同情甚至敬佩的目標。而行刑人

  • rather than the convict, could become the locus of shame.

    比起罪犯,則是羞恥的代表

  • Also, public executions often led to riots in support of the prisoner.

    此外,公眾行刑經常引起以支持受刑者為由的暴亂

  • But with the invention of the modern prison system everything happened in

    但現代監獄的誕生

  • private behind locked gates.

    將一切關在深鎖的大門後

  • One could no longer see and therefore resist state power.

    人們再也無法看見,當然也無法反抗,這股國家權力

  • That's what made the modern system of punishment so barbaric

    這就是為何在傅柯眼裡,現代懲處制度之所以

  • and properly primitive in Foucault's eyes.

    如此野蠻而粗糙的原因

  • Foucault' s last work was the multi-volume,

    傅柯最後一本作品分成數集

  • History of Sexuality.

    《性史》

  • The maneuvers he performed in relation to sex

    他處理性議題的策略

  • are again very familiar. Foucault rebelled against the view

    再次地與前述作品相似。他推翻

  • that we're all now deeply libarated and at ease with sex.

    宣稱「人們已經從性之中解放並能自在處理性議題」的觀點

  • He argued that since the 18th century we have relentlessly

    他提出,自從 18 世紀,人們不懈地

  • medicalized sex, handing it over to professional sex researchers and scientists.

    將性議題醫學化,交給專業的研究者和科學家

  • We live in an age what Foucault called "Scientia Sexualis,"

    根據傅柯,我們生活在 "Scientia Sexualis"

  • Science of Sexuality. But Foucault looked back with considerable nostalgia

    「科學化的性」的時代。但傅柯更加懷念

  • to the cultures of Rome, China and Japan,

    過去的羅馬、中國和日本文化

  • where he detected the rule what he called an "Ars Erotica"

    他在其中發現了所謂的 "Ars Erotica"

  • Erotic Art

    情色藝術

  • with the whole focus was on how to increase the pleasure of sex

    它注重如何增加性的樂趣

  • rather than merely understand and label it.

    而非僅僅將其理解、貼上標籤

  • Once again, modernity was blamed for pretending the "in progress" when there was in fact

    再一次地,他譴責「現代性」偽造的「進步」假象

  • just the loss of spontaneity and imagination.

    實則卻是自發性和想像力的缺失

  • Foucault wrote the last volume of this work while dying of

    傅柯在寫這本著作的最後一部時

  • AIDS that he had contracted in the San Francisco gay bar.

    死於他在舊金山同性戀酒吧染上的愛滋

  • He died in 1984, age 58.

    他於 1984 過世,享年 58

  • Foucault's lasting contributions is the

    傅柯給予世人的貢獻在於

  • way we look at history.

    如何看待歷史

  • There are lots of things in the modern world that we constantly being told

    在現代,有很多美好的事物

  • are fantastic and were apparently very bad in the past. For example,

    卻曾經不被認同。例如:

  • education, or the media, or our communication systems.

    教育、傳媒、或通訊系統

  • Foucault encourages us to breakaway from optimistic smugness

    傅柯鼓勵我們打破當下看似正向的表面

  • about now and to go back and see in history many ways of doing things

    回溯過去的前車之鑑,汲取優點。

  • which would have superior. Foucault wasn't trying to get us to be

    傅柯並非要人們變得守舊

  • nostalgic. He wanted us to pick up some lessons way back

    他希望我們能夠吸取過去的經驗

  • in order to improve how we live now. Academic historians

    以改善人們當代的生活。歷史學者們

  • have tended to hate Foucault's work.

    通常不太喜歡傅柯的著作

  • They think it inaccurate and keep pointing out things

    他們覺得這些作品太不精確,並且總是指出一些

  • they havn't quite understood in some document or other.

    他們在某些文獻中總是無法明白的事

  • But Foucault didn't care for total historical accuracy.

    但傅柯並不在乎歷史考證的精確度

  • History for him was just a storehouse of good ideas,

    歷史之於他不過是一個儲存大量好點子的倉庫

  • and he wanted to raid it rather than keep it pristine and untouched.

    他想大肆搜刮,而非保持它原封不動的樣子

  • We should use Foucault as an inspiration to look at the dominant ideas and

    我們應該將傅柯視為質疑主流觀念和機構的

  • institutions of our times

    啟發者

  • and to question them by looking at their histories and evolutions.

    並且回顧他們的歷史及演進以繼續發現問題

  • Foucault did something remarkable. He made history life-enhancing

    傅柯的貢獻卓越。他讓歷史和生活連結

  • and philosophically rich again. He can be an inspiring figure

    並再度擁有哲學的豐富性。他在我們的生活經驗中

  • for our own projects.

    可以成為十分具有啟發性的人物

Michel Foucault was a French twentieth century philosopher and historian

米歇爾.傅柯是一名法國二十世紀哲學家及歷史學家

字幕與單字

單字即點即查 點擊單字可以查詢單字解釋