The judges of normality are present everywhere. We are in the society of the teacher-judge, the doctor-judge, the educator-judge, the ''social worker'' -judge.
It's not a matter of emancipating truth from every system of power (which would be a chimera, for truth is already power) but of detaching the power of truth from the forms of hegemony, social, economic and cultural, within which it operates at the present time
There is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations
Search for what is good and strong and beautiful in your society and elaborate from there. Push outward. Always create from what you already have. Then you will know what to do.
At every moment, step by step, one must confront what one is thinking and saying with what one is doing, what one is.
What is peculiar to modern societies is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret.
As the archeology of our thought easily shows, man is an invention of recent date. And one perhaps nearing its end.
I'm not making a problem out of a personal question; I make of a personal question an absence of a problem.
Politics and the economy are not things that exist, or illusions, or ideologies. They are things that do not exist and yet which are inscribed in reality and fall under a regime of truth dividing the true and the false.
One can say that the author is an ideological product, since we represent him as the opposite of his historically real function. (When a historically given function is represented in a figure that inverts it, one has an ideological production.) The author is therefore the ideological figure by which
What I seek is a permanent opening of possibilities.
Waiting is directed at nothing: any object that could gratify it would only efface it. Still, it is not confined to one place, it is not a resigned immobility; it has the endurance of a movement that will never end and would never promise itself the reward of rest; it does not wrap itself in interio
Once leprosy had gone, and the figure of the leper was no more than a distant memory, these structures still remained. The game of exclusion would be played again, often in these same places, in an oddly similar fashion two or three centuries later. The role of the leper was to be played by the poor
Wars are no longer waged in the name of a sovereign who must be defended; they are waged on behalf of the existence of everyone; entire populations are mobilized for the purpose of wholesale slaughter in the name of life necessity: massacres have become vital.
Politics is not what it pretends to be, the expression of a collective will. Politics breathes well only where this will is multiple, hesitant, confused, and obscure even to itself.
Modern society is perverse, not in spite of its puritanism or as if from a backlash provoked by its hypocrisy; it is in actual fact, and directly, perverse.
Psychoanalysis can unravel some of the forms of madness; it remains a stranger to the sovereign enterprise of unreason. It can neither limit nor transcribe, nor most certainly explain, what is essential in this enterprise.
In the Middle Ages and the Renaissance, man's dispute with madness was dramatic debate in which he confronted the secret powers of the world; the experience of madness was clouded by images of the Fall and the Will of God, of the Beast and the Metamorphosis, and of all the marvelous secrets of Knowl
The soul is the prison of the body.
Sexuality is a part of our behavior. It's part of our world freedom. Sexuality is something that we ourselves create. It is our own creation, and much more than the discovery of a secret side of our desire. We have to understand that with our desires go new forms of relationships, new forms of love,
I don't write a book so that it will be the final word; I write a book so that other books are possible, not necessarily written by me.
We are freer than we think.
The practice of S/M is the creation of pleasure.... And that's why S/M is really a subculture. It's a process of invention. S/M isthe use of a strategic relationship as a source of pleasure.
Chance does not speak essentially through words nor can it be seen in their convolution. It is the eruption of language, its sudden appearance. It's not a night twinkle with stars, an illuminated sleep, nor a drowsy vigil. It is the very edge of consciousness.
In the Renaissance, madness was present everywhere and mingled with every experience by its images or its dangers. During the classical period, madness was shown, but on the other side of bars; if present, it was at a distance, under the eyes of a reason that no longer felt any relation to it and th
Freedom of conscience entails more dangers than authority and despotism.
One should try to locate power at the extreme of its exercise, where it is always less legal in character.
It might be said that all knowledge is linked to the essential forms of cruelty.
We must escape and help others to escape the two readymade formulas of the pure sexual encounter and the lovers' fusion of identities.
Thought is no longer theoretical. As soon as it functions it offends or reconciles, attracts or repels, breaks, dissociates, unites or reunites; it cannot help but liberate or enslave. Even before prescribing, suggesting a future, saying what must be done, even before exhorting or merely sounding an