遅れてきた者の幸福
フーコーのことではありません。私のことです。私はフーコーより30年以上後に生まれました。フーコーの著作（本人が出版したもの）は、だいたい読んでいます（もちろん、日本語訳です。フランス語は全く読めません。）。あるものは遅れて、あるものはリアルタイムに。でも、ほとんど理解していないと思います。彼の勉強ぶりに驚いたとともに、彼の天才さに感服して、ほぼフーコー信者になったのでした。（今はデヴィッド・グレーバーを同様に思ってます。彼は私より若いのに先日亡くなったそうです。残念です。）
遅れてきた私は（著者も）、フーコーの理論（論理）を後から追うことによって、初期の著作を読むことができます。そして、フーコーの死後の様々な新しい「知」を参照してフーコーを読むことも。その上、フーコーはもう反論できません。(^_^;)
この本は、「フーコー入門」書としては、あまりにも著作に忠実で、難しいと思います。著者は真面目なんだろうな。もっと著者の考えが入っていいので、フーコーの面白さを全面に出しても良かんたんではないでしょうか。もう一つの著書『フーコーの言説』（筑摩選書）はどうなんだろう。
『性の歴史』第四巻が出ていることは知りませんでした。日本語版はいつ出るのかなあ。それまでに『講義集成』読もうかな。Amazonを見たら、1冊4万円の値段がついてる！買えません。(;_;)
晩年の思索は「自己」に焦点が当たっているそうなので、読みたいです。残念なのは、どうやらフーコーは文献を集めて研究しているし、それしか方法はないのですが、それでは「ロゴス（文字文化）」としての文字文化の影響で「自己」ができ、その反省で「客体」や「自然」「他人」等ができたという視点が生まれないと思います。人類学の巨匠、レヴィ=ストロースの主要著作は出版されていたのですが、レヴィ=ストロースは口承文化やその構造を紹介しながらも識字文化が西欧文化に与えた影響と結果については書いていない気がします。
デリダとの論争においてもデリダ自身が文字文化の核心を突いていないため（『グラマトロジーについて』）、実りのあるものにならなかった気がします。
三人とも「文字の世界」から抜け出られなかったと思うのです。
彼のことですから、もう十年生きていれば口承文化と文字文化の念頭に置きながら思索を深めたんではないでしょうか。「人間の出現」「sujet（主体、隷属）」を発見したのですから、ほとんど分かっていたと思うのですが。
それは「ないものねだり」なので、それを除いても『監獄の誕生』から『性の歴史』に至る思索はとても興味深く、大切だと思います。著者のフーコーは「自分自身であり続けないように」したという視点は否定しませんが、天才とはそれが出来る人を言うように思います（ピカソを見よ）。今必要なことは、フーコーを批判的に読み直し、フーコーがなし得なかった「生政治から現代社会を見つめ直す」ということを行うことだと思います。
⟨impressions⟩
The happiness of those who are late
It's not about Foucault. It's about me. I was born more than 30 years after Foucault. I mostly read Foucault's books (published by him) (of course, Japanese translations, I can't read French at all). Some are late, some are in real time. But I think I hardly understand it. I was surprised at his study and admired his genius, and became almost a Foucault believer. (Now I think of David Graeber as well. He's younger than me but died the other day. I'm sorry.)
Being late, I (and the author) can read early writings by following Foucault's theory (logic) later. You can also read Foucault by referring to various new "knowledge" after Foucault's death. Besides, Foucault can't argue anymore. (^ _ ^;)
I think this book is too faithful and difficult for an "Introduction to Foucault" book. I wonder if the author is serious. I think it would be easy to bring out the fun of Foucault as much as the author's ideas can be included. What about another book, Foucault's Discourse (Tsukuma Sensho)?
I didn't know that the fourth volume of "History of Sex" was published. I wonder when the Japanese version will come out. I wonder if I should read "Lecture Collection" by then. If you look at Amazon, the price of one book is 40,000 yen! can not buy. (; _;)
It seems that the thoughts of later years focus on "self", so I would like to read it. Unfortunately, it seems that Foucault is collecting and researching literature, and that is the only way to do it, but then, due to the influence of the character culture as "logos (character culture)", "self" can be created, and in reflection, " I don't think there will be a perspective that "objects", "nature", "others", etc. have been created. The major works of anthropological master Levi-Strauss had been published, but Levi-Strauss introduced the oral culture and its structure, but did not describe the influence and consequences of literacy culture on Western culture. I feel like it.
Even in the dispute with Derrida, Derrida himself did not dig into the core of the character culture ("About Grammatology"), so I feel that it was not fruitful.
I think all three couldn't get out of the "world of letters."
Since it is about him, if he had lived for ten years, he would have deepened his thoughts while keeping in mind oral culture and character culture. Since I discovered "human appearance" and "sujet (subject, slavery)", I think I knew most of it.
It's "naimononedari", so even if you exclude it, the thoughts from "the birth of the prison" to "the history of sexuality" are very interesting and important. The author Foucault does not deny the point of view that he "does not remain himself", but I think that a genius is someone who can do it (see Picasso). I think what is needed now is to critically re-read Foucault and do what Foucault could not do, "re-examining modern society from biopolitics."
The happiness of those who are late
It's not about Foucault. It's about me. I was born more than 30 years after Foucault. I mostly read Foucault's books (published by him) (of course, Japanese translations, I can't read French at all). Some are late, some are in real time. But I think I hardly understand it. I was surprised at his study and admired his genius, and became almost a Foucault believer. (Now I think of David Graeber as well. He's younger than me but died the other day. I'm sorry.)
Being late, I (and the author) can read early writings by following Foucault's theory (logic) later. You can also read Foucault by referring to various new "knowledge" after Foucault's death. Besides, Foucault can't argue anymore. (^ _ ^;)
I think this book is too faithful and difficult for an "Introduction to Foucault" book. I wonder if the author is serious. I think it would be easy to bring out the fun of Foucault as much as the author's ideas can be included. What about another book, Foucault's Discourse (Tsukuma Sensho)?
I didn't know that the fourth volume of "History of Sex" was published. I wonder when the Japanese version will come out. I wonder if I should read "Lecture Collection" by then. If you look at Amazon, the price of one book is 40,000 yen! can not buy. (; _;)
It seems that the thoughts of later years focus on "self", so I would like to read it. Unfortunately, it seems that Foucault is collecting and researching literature, and that is the only way to do it, but then, due to the influence of the character culture as "logos (character culture)", "self" can be created, and in reflection, " I don't think there will be a perspective that "objects", "nature", "others", etc. have been created. The major works of anthropological master Levi-Strauss had been published, but Levi-Strauss introduced the oral culture and its structure, but did not describe the influence and consequences of literacy culture on Western culture. I feel like it.
Even in the dispute with Derrida, Derrida himself did not dig into the core of the character culture ("About Grammatology"), so I feel that it was not fruitful.
I think all three couldn't get out of the "world of letters."
Since it is about him, if he had lived for ten years, he would have deepened his thoughts while keeping in mind oral culture and character culture. Since I discovered "human appearance" and "sujet (subject, slavery)", I think I knew most of it.
It's "naimononedari", so even if you exclude it, the thoughts from "the birth of the prison" to "the history of sexuality" are very interesting and important. The author Foucault does not deny the point of view that he "does not remain himself", but I think that a genius is someone who can do it (see Picasso). I think what is needed now is to critically re-read Foucault and do what Foucault could not do, "re-examining modern society from biopolitics."
[出演者(プロフィール)]
慎改/康之
1966年、長崎県生まれ。東京大学大学院総合文化研究科地域文化研究専攻博士課程中途退学。フランス社会科学高等研究院(EHESS)博士課程修了。現在、明治学院大学文学部フランス文学科教授。専攻は20世紀フランス思想
ミシェル・フーコー(一九二六―八四)は顔を持たない哲学者だ.今の自分にとって「正しい」とされることを徹底的に疑いぬき,自己を縛り付けようとする言説に抗い,危険を冒してでも常に変化を遂げようとした.だからこそ彼の著作は,一冊ごとに読者を新たな見知らぬ世界へと導いていく.その絶えざる変貌をたどる.
序章、第一章『狂気の歴史』、第二章『臨床医学の誕生』、第三章『言葉と物』、第四章『知の考古学』、第五章『監獄の誕生』、第六章『性の歴史第一巻』、第七章『性の歴史第二巻～四巻』、終章
[拡大] [ ISBN-13 : 978-4004318026 ]
