ICV | 福柯节workshop内容回顾（Review of Walden's workshop）

ICV | 福柯节workshop内容回顾（Review of Walden's workshop） by ICV MKT

CATALOGUE

☑ Madness and civilization

☑ Discipline and punish

☑ Heterotopia

☑ The history of sexuality

☑ Technologies of self

☑ Critique and enlightenment

☑ Aesthetics of existence

/ workshop简介 /

Brief Introduction to the workshop theme

在传播学学习过程中，福柯如同一个挥之不去的幽灵。他复杂的思想体系隐藏在他的极端爱好之下，以至于我们对他的了解变得模糊而片面。福柯似乎也成为了IC是玄学课程的证明。而通过分享会的形式，逐一解读福柯的思想，并表达我们对福柯伟大哲学的敬意，便是我们ICV的初衷。

Foucault seems to be a ghost in communication studies. His complicated ideological system is hidden from his extreme habits, which leads to our ambiguous understanding of him. Therefore, Foucault seems to prove that International Communication studies is abstract and strange. This workshop, held by ICV, aims to explain Foucault’s viewpoints and show our respect to this admirable philosopher.

/ 嘉宾介绍 /

Introduction to the host

Walden 吴浩天

大二IC

因为大一的时候阴差阳错（天赐良缘）地听了Melissa的福柯讲座而转到IC，然后沉迷福柯无法自拔，读完了福柯三本核心著作，《疯癫与文明》《规训与惩罚》和《性史》的英文版。

CT Essay 78，最近又迷上了福柯晚年的“存在美学”概念。

有权力的地方就有反抗，但反抗永远包裹在权力之中。

Where there is power, there is resistance, and yet, or rather consequently, the resistance is never in a position of exteriority in relation to power.’

“福柯或被人认作是瘾君子和色情狂，或被评价为是对权力有着非凡见解的哲学家，或被称赞是思想如星空般璀璨的伟人，但不可否认的是，福柯不会过时，永远给人以新鲜感。”福柯节Workshop的主讲人吴浩天同学如是说道。

“Foucault may be thought to be addicted to drugs and SM, regarded a philosopher who has profound study of knowledge and power, or honoured as a great man with remarkable insights. It is undeniable that Foucault never makes us be bored”, said Walden.

由于福柯受尼采影响颇深，他的哲学笼罩着一层“伟大的尼采式的探求”的光晕, 是对人如何成之为人的探索。在本次对福柯的介绍中，吴同学以边缘抒情（Lyrical Marginality）概括了福柯思想特点，并从语境（Discourse）,规训（Discipline）和性（sex）这几处权力与知识的交汇点，展开对福柯思想的解读, 内容覆盖了福柯的主要作品及思想：《疯癫与文明》、《规训与惩罚》、异托邦、《性史》、自我技术、存在美学。

Since Foucault is deeply influenced by Nietzsche, his philosophical exploration is under ‘the great Nietzsche Request’ which intends to discover how that makes human 'humanistic'. Walden concluded Foucault’s viewpoints with the term ‘Lyrical Marginality’ and explained his ideas through 'discourse', 'discipline' and 'sex' where power and knowledge converge. This workshop also covers the concepts raised by Foucault such as Heterotopia, technology of self and aesthetics of existence, as well as books written by Foucault, such as Madness and Civilization, Discipline and Punish and The History of Sexuality.

<< 滑动查看福柯书籍 >>

点击图片有惊喜！

Click the pictures and you will find surprises

通过吴浩天同学的讲述，我们得以知悉：

Through Walden’s detailed explanation, we could know that

权力是无形的、流动的，不可言说之物，它渗透在社会的每一个角落，永远无法被人摆脱。

Power is an invisible, fluid and unspeakable substance that permeates the society and could not be get rid of by human.

所谓“疯癫”的概念是社会常规（Norm）之外的阴影和社会框架的边缘。

The concept of ‘madness’ is discursively constructed and marginalized.

而保持“正常”则成为了实施规训的借口。

To keep ‘normative’ is an excuse for discipline.

当人被权力渗透，他悄无声息地被塑造成按照某种机制活动的顺从的身体，被外界影响构建的灵魂成为了肉体的监狱。

As power permeates an individual, one’s behaviour follows a certain system silently and unconsciously. The soul becomes the prison of the body.

由此，我们可以把权力的概念延伸到性的领域。性是一种时间的权力，包含着控制与反抗的关系，并不仅仅是个人的喜好。

Sex is more liky to be a form of power connected with time and the relation of resisting and governing rather than personal preference.

而异托邦这一跨文化、时间的空中楼阁，则是对逃脱权力影响的一种构想。

Heterotopia is an imaginary 'castle in the air' to get rid of power as a soft resistence.

除此之外，人可以通过改变自身被塑造的部分，自行创造自己，来使自己的生活成为一种自主的、诗意的美。

In addition, an individual could also make life more poetic by overcoming part of himself which is constructed by power and becomes a man who try to create himself.

/ 反思 /

Reflection

1490年，弗朗西斯科·戈雅 Francisco Goya

这幅画中画的是15世纪欧洲的“愚人船”：城市公民自发性地将病人交给水域，因为他们相信水不仅可以将人带走，而且还有另外的作用——净化。病人乘上愚人船是为了到另一个世界去。当他下船时，他是另一个世界来的人。

Ship of fools-The mad people were expelled form the mainstream society in ships towards nowhere

现在看来可笑，但细细一想，我们所嘲笑或恐惧的一切离自己又有多远？我们看似在反抗，但仍在权力的裹挟之中。

Have we really escaped when laughing it off in retrospect?

将权力规训与更大的时代语境“现代性”（或者说是一种“态度”）结合，福柯得出了一个似乎有些诗意的结论，也算是他对于当代人的要求和期望：

‘The modernity does not liberate man in his own being, it compels him to face the task of producing himself in the indispensable revolt against himself.’

算是一种温柔的悖论和诗意的对抗吧 :)

This can be somehow weirdly reassuring as Foucault seems to reflect upon the discontinuity of time and the tireless pursuit of the ephemeral, fleeting and contingent paces and the vertigo in the face of them.