No other country and no other period has produced a tradition of major aesthetic debate to compare with that which unfolded in German culture from the 1930s to the 1950s. In Aesthetics and Politics the key texts of the great Marxist controversies over literature and art during these years are assembled in a single volume. They do not form a disparate collection but a continuous, interlinked debate between thinkers who have become giants of twentieth-century intellectual history.

在1976年底提出的生命权力问题的基础上，福柯打算研究在18世纪采用的这种新的权力技术。这种技术不同于规训机制，其对象是人口，并在了解其具体规则的基础上对人口进行管理。安全技术与以“放任自流”原则为治理合理性的自由主义密不可分。
福柯的分析表明了治理概念的重要性。这就是为什么从第四节课开始，福柯选择把自己的问题域转到治理史的框架下。这是一场理论政变，它突然改变了课程的前景:不再是关于安全部署的历史，而是关于西方现代国家的谱系，后者通过各种程序实行对人的治理。

Marking a major development in Foucault's thinking, this book takes as its starting point the notion of "biopower," studying the foundations of this new technology of power over populations. Distrinct from punitive disciplinary systems, the mechanisms of power are here finely entwined with the technologies of security. In this volume, though, Foucault begins to turn his attention to the history of "governmentality," from the first centuries of the Christian era to the emergence of the modern nation state--shifting the center of gravity of the lectures from the question of biopower to that of government. In light of Foucault's later work, these lectures illustrate a radical turning point at which the transition to the problematic of the "government of self and others" would begin.

The Signature of All Things is Giorgio Agamben’s sustained reflection on method. To reflect on method implies for Agamben an archeological vigilance: a persistent form of thinking whose path is to expose, examine, and elaborate that which remains obscure, unthematized, even unsaid, in an author’s thought. To be archeologically vigilant, then, is to return to, even invent, a method attuned to a “world supported by a thick plot of resemblances and sympathies, analogies and correspondences.” The range of authors and of topics Agamben collects in this slim but dense volume exemplifies this search to create a science of signatures that exceeds either a semiology or hermeneutics vainly attempting to determine the pure and unmarked signs that signify univocally, neutrally, and eternally.
Three conceptual figures organize this treatise and the advent of Agamben’s own new method: the paradigm, the signature, and archeology. Each chapter is devoted to an investigation of one of these concepts whose genealogy Agamben carefully constructs transhistorically and from an interdisciplinary perspective. And at each moment of the text, Agamben pays tribute to Michel Foucault whose methods he rethinks and effectively uses to reformulate the logic of the concepts he isolates. The Signature of All Things reveals once again, how and why, Agamben is one of the most innovative thinkers writing today.

1966年发表的《词与物——人文知识的考古学》（Les Mots et les Choses. Une archéologie des sciences humaines，英译《事物与秩序》The Order of Things），更是被认为是结构主义时代取代存在主义时代的重要标志。它主要的论点在于：认为每个历史阶段都有一套异于前期的知识形构规则，而现代知识型的特征则是以 “人”作为研究的中心。这本书的问世使福柯成为一位知名的法国知识分子，但也因为“人之死”的结论而饱受批评。让·保罗·萨特就曾基于此点批判此书为小资产阶级的最后壁垒。
福柯在本书中运用历史话语分析（又称“知识考古学”）的手法对自文艺复兴以来直至20世纪的整个西方“人文科学”（Humanwissenschaften）的知识构成以及文化和知识史都作了细致入微的、富有创见和深度的梳理和剖析。他指出这里的人文科学指的是将“人”作为研究对象，将“人”设计并定义成某种认知构造物的科学，围绕这个对象而生产的人文科学，可被认可为真理话语。针对此“真理话语”，福柯试图从根本上驱除笼罩在当代知识形式的决定性条件之上的人类学主体主义的迷雾，批判了自笛卡尔、尤其自康德以来200多年西方哲学传统的先验意识哲学和主体主义。在《语与物》的最后一页，福柯写道：“人将被抹去，如同大海边沙地上的一张脸。”

When one defines order as a sorting of priorities, it becomes beautifully clear as to what Foucault is doing here. With virtuoso showmanship, he weaves an intensely complex history of thought. He dips into literature, art, economics and even biology in The Order of Things, possibly one of the most significant, yet most overlooked, works of the twentieth century. Eclipsed by his later work on power and discourse, nonetheless it was The Order of Things that established Foucault's reputation as an intellectual giant. Pirouetting around the outer edge of language, Foucault unsettles the surface of literary writing. In describing the limitations of our usual taxonomies, he opens the door onto a whole new system of thought, one ripe with what he calls exotic charm. Intellectual pyrotechnics from the master of critical thinking, this book is crucial reading for those who wish to gain insight into that odd beast called Postmodernism, and a must for any fan of Foucault.

Michel Foucault has become famous for a series of books that have permanently altered our understanding of many institutions of Western society. He analyzed mental institutions in the remarkable Madness and Civilization; hospitals in The Birth of the Clinic; prisons in Discipline and Punish; and schools and families in The History of Sexuality. But the general reader as well as the specialist is apt to miss the consistent purposes that lay behind these difficult individual studies, thus losing sight of the broad social vision and political aims that unified them.
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Now, in this superb set of essays and interviews, Foucault has provided a much-needed guide to Foucault. These pieces, ranging over the entire spectrum of his concerns, enabled Foucault, in his most intimate and accessible voice, to interpret the conclusions of his research in each area and to demonstrate the contribution of each to the magnificent -- and terrifying -- portrait of society that he was patiently compiling.
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For, as Foucault shows, what he was always describing was the nature of power in society; not the conventional treatment of power that concentrates on powerful individuals and repressive institutions, but the much more pervasive and insidious mechanisms by which power "reaches into the very grain of individuals, touches their bodies and inserts itself into their actions and attitudes, their discourses, learning processes and everyday lives"
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Foucault's investigations of prisons, schools, barracks, hospitals, factories, cities, lodgings, families, and other organized forms of social life are each a segment of one of the most astonishing intellectual enterprises of all time -- and, as this book proves, one which possesses profound implications for understanding the social control of our bodies and our minds.
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Annotation
Focault interprets his writtings about sexuality, politics and punishment.

Gilbert Simondon (1924--1989), one of the most influential contemporary French philosophers, published only three works: L'individu et sa genese physico-biologique (The individual and its physico-biological genesis, 1964) and L'individuation psychique et collective (Psychic and collective individuation, 1989), both drawn from his doctoral thesis, and Du mode d'existence des objets techniques (On the mode of existence of technical objects, 1958). It is this last work that brought Simondon into the public eye; as a consequence, he has been considered a "thinker of technics" and cited often in pedagogical reports on teaching technology. Yet Simondon was a philosopher whose ambitions lay in an in-depth renewal of ontology as a process of individuation--that is, how individuals come into being, persist, and transform. In this accessible yet rigorous introduction to Simondon's work, Muriel Combes helps to bridge the gap between Simondon's account of technics and his philosophy of individuation. Some thinkers have found inspiration in Simondon's philosophy of individuation, notably Gilles Deleuze and Felix Guattari. Combes's account, first published in French in 1999, is one of the only studies of Simondon to appear in English. Combes breaks new ground, exploring an ethics and politics adequate to Simondon's hypothesis of preindividual being, considering through the lens of transindividual philosophy what form a nonservile relation to technology might take today. Her book is essential reading for anyone who wants to understand Simondon's work.

《对活人的治理》这门课程像一个接合点。一方面，它延续了贯穿于福柯法兰西学院所有课程中的对真理机制的研究；另一方面，它又标志着一个重大拐点的出现：在之前的课程中，福柯对真理机制的研究起初聚焦于法律和司法领域，然后转到政治领域（知识—权力、治理性等主题），但是从这门课开始，研究进入到了自我的实践与技术领域，也就是福柯之后再也没离开过的伦理学领域。
在西方基督教文化中，对人的治理除了要求被指导的人采取服从和顺从的行为之外，还要求他们采取“真理行为”。这种行为具有特殊性：它不仅要求主体说真话，而且要求主体说出关于他自身、他的过错、他的欲望、他的灵魂的所有真相。那么，这一切是如何发生的？
在本书中，这个问题引导着福柯首先重新解读索福克勒斯的《俄狄浦斯王》，接着分析了早期基督教中的“真理行为”，即洗礼、悔改和良心指导等实践活动。从悔改仪式中公开展示自己作为罪人的状况，到良心检查中巨细无遗地说出自己最私密的想法，福柯让我们看到的是以坦白为核心的牧权的组织结构。

本书是米歇尔•福柯在法兰西学院讲授的第二门课程。本课程延续了对知识意志的探讨，仍以法律和司法制度为基础作研究。继“尺度”之后，福柯以对于整个中世纪的制度的研究为基础，引入“讯问”的主题。该课程的目标在于：司法作为国家镇压机器产生，确立镇压体系，它的作用不再是像在中世纪一样保障财富的流通，而是通过对人民的隔离来达到制度的目的。惩罚变为监禁。在司法经济学中发生了改变，即从对财产的征收过渡到对人的隔离，同时指出知识—权力关系的模式，该模式构成中世纪司法制度的特点。《刑事理论与刑事制度》是福柯隔离“权力”问题之地，一方面是通过大法官塞吉埃对赤脚汉骚乱的镇压的戏剧化的分析，另一方面是对从日耳曼法到现代性的开端之间的法律和司法制度的经济与认识论功能的分析。本课程对于司法制度作为权力行使之地提出了惊人的观点：镇压中的权力、权力与战争、权力与财产流通、权力—知识。这与法律的问题完全不同。司法处于权力分析的核心：权力关系在司法实践的核心相互联结、互相衔接：一方面是关于经济关系，另一方面是关于知识的形成。

-编辑推荐-
☆福柯晚期讲座集第三本，拜德雅持续增量中！☆
○ 深化自我解释学研究——
接续1980年秋在加州大学伯克利分校和达特茅斯学院所作演讲（收录于拜德雅出品《自我解释学的起源》一书），福柯在多伦多系列演讲中继续深化了对自我解释学的研究：对整个古代自我文化和在早期修道团体中出现的基督教自我解释学进行了透彻比较。
● 处于福柯思想三次重大转变的交汇点——
主体谱系学、主体和真相的关系以及对古希腊—罗马的持续兴趣，贯穿于多伦多系列演讲始终。这次演讲介于福柯思想三次重大转变的交汇处，这三次转变发生在1980年代初，至此他的研究被纳入现代西方主体谱系学计划之中。
○ 自我坦白：说出自己的真相——
福柯在此次多伦多的研讨班上，重拾其在《主体解释学》讲课中对“说真话”的探讨，详细分析了“说真话”在古希腊、希腊化时期、罗马时期所具有的不同含义。这与他在性史研究中注意到在西方社会里性方面的禁忌和坦白自己真相的义务这两者之间存在联系是密切相关的。
-内容简介-
本书收录了米歇尔•福柯于1982年5月31日至6月26日在多伦多大学维多利亚学院举行的第三届符号学和结构研究国际暑期研讨班上的五次演讲，以及由他主持的研讨班讲课。
“自我坦白”是这一系列讲座的主题，也是福柯关于“现代西方主体谱系学”研究项目的一部分，他致力于阐明自我解释学的历史形成。在分析了古希腊—罗马时期的“苦行”“修行”实践中所特有的自我认识和自我关系的特殊类型，即主体必须与自己建立一种占有和主权的关系之后，福柯研究了基督教发展的前几个世纪中，在修道院团体里诞生出来的一种自我解释学，这种解释学被认为是主体对其自身内在性的探索和解读。至此，自我解释学在古代和基督教早期发生了一个明显的断裂，为了界定这种断裂，福柯引入了一种前所未有的区分，即两种形式的禁欲主义：一种面向真理，另一种面向实在。
在演讲之余，福柯还在多伦多大学举办了系列研讨班，专门对古代作家的文本进行详细研究，他对古代自我文化的分析正是基于此。在这些研讨班上，他还提到了古代“说真话”概念的不同含义，而这正是他后来作品的重要主题。

本书为法国著名思想家福柯在法兰西学院演讲系列之一，授课时间为1984年，也是福柯在法兰西学院的最后的演讲。三个月后，他离开了人世。在此年度的课程中，福柯的视觉起点是对古希腊的直言概念所做的分析，直言的特点是说话者真实的言语。通过对苏格拉底与犬儒主义的解析，福柯对于直言的分析涉及三个方面：对说真话方式的分析、对治理术的研究和对自我实践的识别。福柯认为，灵魂应当观察自己，它就像一只眼睛，在力图反观自我的时候，不得不通过看另一只眼睛的眼球的反光，来看到自己。这样就开始把自我当成与肉体在本体上分离的现实，形式就是灵魂，它有可能也有伦理上的责任来自我反观，这开启一种说真话和直言的模式，它的功能和目的是把这个灵魂最终重新引领到他们自己的生活方式和世界中。

米歇尔•福柯展示了18世纪的政治经济如何标志着一种新的治理理性的出现——以更少的治理，最大限度地提高效率。他开始分析这种自由主义治理性的各种表现形式，其目的是描述一种政治合理性，在其中，生命和人口的各种具体问题被提出。用福柯的话说：“将自由主义作为生命政治的总体框架来研究。”
自由主义治理术的具体特征是什么？当今世界面临着什么样的治理危机，导致了什么样的自由主义治理的改革？正是为了回应这一诊断任务，福柯研究了20世纪两支自由主义流派——德国的秩序自由主义和芝加哥学派的新自由主义。这是米歇尔•福柯在法兰西学院授课过程中和当代史领域中唯一一次涉及该主题。

An examination of the relation between war and politics, by one of the twentieth century's most influential thinkers

From 1971 until 1984 at the Collège de France, Michel Foucault gave a series of lectures ranging freely and conversationally over the range of his research. In Society Must Be Defended, Foucault deals with the emergence in the early seventeenth century of a new understanding of war as the permanent basis of all institutions of power, a hidden presence within society that could be deciphered by an historical analysis. Tracing this development, Foucault outlines the genealogy of power and knowledge that had become his dominant concern.

HardCover. Pub 2014-03-01 henan university press This book mainly michel foucault my imagination Maurice shaw brown;The outside world thought michel foucault;Theory of friendship Maurice shaw brown. etc.

This highly original work presents laboratory science in a deliberately skeptical way: as an anthropological approach to the culture of the scientist. Drawing on recent work in literary criticism, the authors study how the social world of the laboratory produces papers and other "texts," and how the scientific vision of reality becomes that set of statements considered, for the time being, too expensive to change. The book is based on field work done by Bruno Latour in Roger Guillemin's laboratory at the Salk Institute and provides an important link between the sociology of modern sciences and laboratory studies in the history of science.

作为颇有争议的哲学家，近百年来，后世对尼采的评论毁誉不一。出于对自己成就的认可，这位目空一切的天才和疯子写了自己的传记，让后人得以理解他的学术轨迹和人生历程。在这本书里，尼采以自己的主要著作为线索对自己的思想主张加以描述，因而这本书为尼采本人及其著作提供了某些心理学和传记性的材料。尼采在书中严厉地抨击了道德、灵魂、精神、自由意志和上帝。

Jean Baudrillard is one of the most celebrated and most controversial of contemporary social theorists. This major work, appearing in English for the first time, occupies a central place in the rethinking of the humanities and social sciences around the idea of postmodernism. It leads the reader on an exhilarating tour encompassing the end of Marxism, the enchantment of fashion, symbolism about sex and the body, and the relations between economic exchange and death. Most significantly, the book represents Baudrillard's fullest elaboration of the concept of the three orders of the simulacra, defining the historical passage from production to reproduction to simulation. A classic in its field, Symbolic Exchange and Death is a key source for the redefinition of contemporary social thought. Baudrillard's critical gaze appraises social theories as diverse as cybernetics, ethnography, psychoanalysis, feminism, Marxism, communications theory and semiotics.

《赠予死亡》是法国当代最重要的哲学家德里达晚年最重要的著作之一。该书通过解读《圣经》中关于亚伯拉罕和以撒的一段经文，考察了理性、宗教和责任的关系，并进而将这些问题与海德格尔、列维纳斯、基尔克果等思想家的论述相联系和比较。在人的有限性的规定下，死亡如何限定和打开了责任的可能性， 如何处理宗教律令和此世生活的不同伦理向度的关系，如何在当代的技术语境下思考与他者的关系——这些在德里达早前著作中出现过的议题，在本书中都得到了充分的展开。
一旦我与他者产生联系，与他者的注视、要求、爱、命令、呼唤产生联系，我就知道我只能以牺牲伦理的方式做出回应，而伦理同样责令我做出回应，责令我以相同的方式，在同一个瞬间，回应所有的他者。我给予死亡、背信弃义；为此我不必跑到摩利亚山顶，把刀架在儿子的脖子上。每一天，每个瞬间，在世界上所有的摩利亚山上，我都在这么做。
——德里达
德里达在《赠予死亡》中解构了哲学伦理学尝试背后的种种根基，对此我们期待已久。这将是他诸多文字中最重要的论著之一。
——Choice
在这里，德里达完全合乎逻辑、无可反驳的结论（假设我们接受其前提），导致的是“悖论、反感、绝境”；在概念连接的界限处，德里达的表述雄辩而坚决。它没有留任何出路。诸多概念在其中紧密交织成一张无可逃遁的罗网。读者就像卡夫卡故事中的老鼠，为逃离猫的抓捕而陷入死胡同。
——米勒