Madness and Civilization

A one of the most celebrated modern classic of our time. Was a bit disappointed for a bit lesser good quality pages, cover and all, but all is fine with 369rs and a classic important philosophical script, the page quality shouldn't matter for good books.

Interesting ... Now, I understood that I am Melancholic.

Quality of pages could have been better but it is surely manageable .

The paper quality of the book could have been better.

horrible page quality. not the standard vintage pages. don't buy from this seller.

Nice print...really appreciate Focault's philosophical way of commenting on the history of insanity, an erudite expression with empathy and intellectual criticism..

It doesn't seem to be an original book but rather a copied version of it. Sometimes a book lover loves to tend their books too and I can't do it with this one.

The quality of the pages are extremely low. This is absolutely not a comment on the contents of the book. Never do such injustice to contents of the such books which are 'magnum opuses' of the century. Five Stars for Madness and Civilization, and 1 star for the quality of the pages.

L'édition reçue ne correspond pas à l'édition affichée sur le site.

A must read.

A FOUNDATIONAL TEXT FOR UNDERSTANDING DERRIDA: This manuscript by Foucault will either complicate or simplify your comprehension of Derrida; but it should be understood that the two thinkers are closely related in their approach to phenomenology. "Madness" appeared in France in 1964. Derrida's "Grammatology" appeared in France in 1967 (just three years later). Although they differed in their appropriation of Descartes; Derrida professed a considerable appreciation for Foucault's work on "Madness". FOUCAULT NTRODUCED THE IDEA OF NEGATING THE CLASSICAL NOTION OF LOGOS that Derrida adapted. It is a first moment to be articulated in this text. From there, the self engages passage on the "ship-of-fools" in search of entering the City-of-Reason"; or "Notion" of the true. The "figuration-of-image" takes place as the self dis-embarks the ship of fools at an inlet river of figuration. It is here where the mast of the ship bears the transplanted "tree-of-knowledge", and the madmen gather around it to form the figuration of possible entrance into "Reason". From here, the self transitions to the "haunted-workhouses" of the 17th century; metaphorically representing the dokounta threshold of the necessary transition point to "Reason". Here the self learns the "rhythm-of-collective-life" and prepares for transition. "Notion" is unique for Foucault and is metaphorically represented by the absurd practice of putting the madmen on exhibition, as a presentation of their "nature". These exhibitions were ordered and supervised by attendants; but eventually the madmen practiced self-exhibition; a self-actualizing presentation of their "natures". From here, Foucault transitions through the "HINGE-OF-ANMALITY"; which is the madman reduced to animal status; and stripped of all content. This is justified as a "kindness-of-Nature". From this point on; madness enters the cognitive domain. But there is a need here for some form of metamorphosis of the idea of madness itself. Thus emerges the concept of the Christ-Event. The Christ-Event for Foucault takes up "madness" within the godhead itself through the suffering and representation of madness by Christ during the passion experiences. This, alone defines our essential "Praxis" as a quest for forming an authentic disposition of "body-state" or motivational base. "Logos-proper", therefore gets an interesting articulation: PASSION leads to dispersed imprinting of the bodily members; which in turn leads to a concentration of this somatic-imprinting into an image for "inscribing" into the "psyche". Logos is this "reciprocal-pulsation". This all leads to DELIRIUM, which is articulated madness in language. While including the element of "otherness" or transcendence that the collateral axons of the brain afford (Foucault uses neuro-psychology throughout his text). There are numerous correlations with Derrida here; and it helps underscore Derrida's trajectory of thought. I found the manuscript informative and a clarification of Derrida, and an insight to early interpretations of madness and insanity. 5 stars; and, I am sure you will enjoy this manuscript.

Ok

Faucault has to be read. This is a brilliant historical study of how we define and deal with 'madness' in society. Both badly and dishonestly.