哲学诊断与当下关切
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摘要
福柯确信政治与哲学的关系乃永恒而根本的关系。一旦人们置身于古希腊哲学的自身关切史,哲学与政治的这种关系即变得显而易见。“权力”,据此乃福柯重点拷问对象,但并非其根本关切;“权力分析”,乃福柯政治哲学重要组成部分及拷问路径,但并非其终极归宿。福柯的政治哲学乃“特别想拷问政治”的哲学。福柯这种对政治的拷问,一如历史和政治领域的质询一样,旨在使先前诸多未曾意识到的问题,得以袒露出来。福柯认为他所努力拷问的这些问题并非由某一预设性的政治景观所决定,而且并非趋向于实现某一明确的政治方案。换言之,福柯政治哲学所关切的,是且始终是“当下”,是“生活”,是我们自身的当下历史生活。
对福柯而言,真正重要的政治哲学问题,是且始终是:人们能否逾越权力关系,能否在权力关系之外生活?福柯据此而由人文思入社会,由“他者”思入“自身”,由政治思入伦理。福柯“特别想拷问政治”的政治哲学思想归宿,据此由“在世之在”的“权力关系”此一无名“他者”和异己存在,通向“关切自身”的“自身本体论”及“生存的美学”;由“我们自身的当下历史存在论”通向“作为生活方式的友爱”的“友爱政治学”及“友爱共同体”。由此,福柯政治哲学拷问最终呈现出一种“伦理学的姿态”;福柯政治哲学思想形态最终演进为一种“作为伦理学的政治学”。
最终更令福柯感兴趣的,乃是我们自身的当下生存或曰道德伦理,而非提出一套总体性宏大政治方案。与提出一套总体化宏大政治方案相比,福柯更乐于尽可能地敞开从后面通抵政治学并切入社会的具体而普遍的问题。对福柯而言,关涉我们当下生存的当务之急的问题,并非某一纯粹政治学问题,而是如何将伦理学—认识论与政治学通贯一体,从而帮助人们在各自领域为争取合法权益而从事积极抗争。因而,福柯政治哲学所注重的,乃是如何将理论与实践、思想和行为在某一伦理学意义上链接起来,这种伦理学,就其实际效果而言却又是政治性的。此即福柯“作为伦理学的政治学”之政治哲学根本思想意旨。
“博学”的福柯,因此深谙“扬弃”之道;扬弃性,乃福柯政治哲学思想一大特性。福柯政治哲学思想拷问,其或隐或显的“对话人”,极为繁多;很难说哪种既往政治思想乃福柯“宗师”。但某些既往思想家与福柯理论渊源颇深,对其产生巨大影响;特别是尼采、马克思以及诸多古希腊思想家。
福柯,并非一味反传统的虚无主义者,亦非乌托邦主义者,更非“无政府主义者”。倡导“作为生活方式的友爱”及“友爱共同体”的福柯,从来不认为人们能在权力关系及政治共同体之外生活。氤氲于福柯心怀的问题是:在一个无神且无人的空旷之地,何以安身,何以立命?尽管福柯早早撒手尘寰从而留下诸多未竟之思,但福柯依然隐隐给我们指明远方一片精神沃土,亦即借由人人通过自身关切自身,由此而建构出某一“作为生活方式”的“友爱共同体”;而这一“友爱共同体”之构想,决非“小国寡民,鸡犬相闻,民至老死不相往来”的无政府主义乌托邦。
换言之,福柯政治哲学思想,“有破有立”。对福柯而言,“破”是手段,“立”是目的;“破”是“立”的前提。对福柯而言,哲学与生活,密不可分;哲学,特别是政治哲学,理应是“作为生活的哲学”和“哲学生活”,是积极介入当下生存的切身行为,而非“闭门造车”的学院事务与沉思生活。
总之,福柯最终逾越无名的力量关系与微观的权力分析,致使力量关系不再仅仅是力量与力量之间的匿名性关系,而是力量与自身之间的张力性关系。因此,福柯政治哲学,就其哲学诊断与当下关切而言,乃作为医学的哲学,或曰,作为哲学的医学。
最后,通过对福柯政治哲学思想所做研究,我们得出一个基本结论:福柯政治哲学,不仅是“反抗的政治学”,而且是“和解的政治学”;不仅是“冲突的政治学”,而且是“友爱的政治学”;不仅是“解构的政治学”,而且是“重构的政治学”。
Foucault believes that the the relationship between philosophy and politics is permanent and fundamental.If one takes the history of the care of the self in Greek philosophy,the relationship with politics is obvious.So,'power'/'pouvoir',is that Foucault wants to question,but not the fundamental care of Foucault' thoughts.The analysis of power is the the way of Foucault' questioning,but not the end of Foucault' political thoughts.Foucault' political philosophy is the type of philosophy that Foucault claims that he has especially wanted to question politics,and to bring to light in the political field,as in the field of historical and philosophical interrogation. some problems that had not been recognized there before.He means that the questions he has been to ask are not determined by a preestablished outlook and do not tend the realization of some definite political project.In other words,the care of Foucault' political interrogation is always 'the present','the life',and the life of the present,and the life of ourselves of the history of the prsent.
So,for Foucault,the really important question is always whether one could go beyond the relations of power and live in the outside of them.Therefore,the way of political thoughts of Foucault has been changed from'humanism'to'post- humanism',from'autre/others'to'soi / the self',from'politics'to'ethics'.The end of political philosophy of Foucault has been turned, from power relations that are always the others of the life of ourselves and opposite to our life, to the ontology of ourselves of the history of the present,to 'arts of life'('les arts de l'existence'),'the aesthetics of existence'(l'esthetique de l' existence).In other words,the final political philosophy of Foucault has been turned into politics of friendship(politiques de l'amitie)and the community of friendship as a way of life.Thereby,Foucault'political attitude is ethical and Foucault' political philosophy is,in any case,politics as an ethics.
Foucault would more or less agree with the idea that in fact what interests him is much more morals than politics,more the care of the self of ourselves than presenting an overall political theory.In fact,Foucault believes precisely that the forms of totalization offered by politics are always very limited.Thereby,Foucault has been attemping,to the contrary,apart from any totalization-which would be at once abstract and limiting-to open up problems that are as concrete and general as possible,problems that approach politics from behind and cut across soceities on the diagonal,problems that at once constituents of our history of the present.In other words,the way of Foucault' questioning politics has been necessary to try to raise these problems both as present questions and as historical ones,as moral,epistemological,and political problems.Foucault believes that by asking this sort of ethico-epistemologico-political question,the interaction between theory and practice and the linking between thinking and acting,are connected in an ethical sense,but the result has to be called political.This is the aim of Foucault's thoughts of his political philosophy.
As is known to all,Foucault is learned and versatile.He has had extensive knowledge and profound scholarship.At the same time,Foucault is proficient in "Aufheben'.For Foucault,his 'interlocutors' are various and diverse,so,we can not say one of thinkers in ancient or modern times is his model or ancestor.At the same time,many earlier thinkers and elder philosophers have important and permenent effect on him,especially Nietzsche,Marx,and ancitent Greek philosophers,etc.
We cannot say that Foucault is a nihilist that merely clings obstinately to his course of anti-traditionalism.At the same time,we cannot say Foucault is a utopian,and finally,we cannot say Foucault is an anarchist.Foucault advocates friendship as a way of life and the community of friendship,and it proves that Foucault does not believes one can live in the outside of political community.Simutaneously,the problem that shows clearly in his words or manner and hovers in his mind is that we can live in the world that 'God' and 'Man' have been dead and disapeared by 'le souci de soi'('the care of the self').
In other words,Foucault's political philosophy not only trys to destory the old,but also to establish the new.For Foucault' philosophical thoughts,philosophy and life are inseparable and firmly connected,especially his political philosophical thoughts.For Foucault,philosophy is a 'philosophy-as-life',and life is a tpye of 'philosophical life',especially his political philosophy and his action to question politics.
Ultimately,Foucault surpasses pure relationship of power and turns anonymous relationship between power and power into tensional relationship between power and the self.For Foucault's philosophical diagnoses of the times and his care for the present,Foucault's political philosophy is a type of 'medical' philosophy.
In conclusions,Foucault's political philosophy is not only a type of politics that aims to revolt,but also a type of politics that aims to become reconciled with the self and the community.
对福柯而言,真正重要的政治哲学问题,是且始终是:人们能否逾越权力关系,能否在权力关系之外生活?福柯据此而由人文思入社会,由“他者”思入“自身”,由政治思入伦理。福柯“特别想拷问政治”的政治哲学思想归宿,据此由“在世之在”的“权力关系”此一无名“他者”和异己存在,通向“关切自身”的“自身本体论”及“生存的美学”;由“我们自身的当下历史存在论”通向“作为生活方式的友爱”的“友爱政治学”及“友爱共同体”。由此,福柯政治哲学拷问最终呈现出一种“伦理学的姿态”;福柯政治哲学思想形态最终演进为一种“作为伦理学的政治学”。
最终更令福柯感兴趣的,乃是我们自身的当下生存或曰道德伦理,而非提出一套总体性宏大政治方案。与提出一套总体化宏大政治方案相比,福柯更乐于尽可能地敞开从后面通抵政治学并切入社会的具体而普遍的问题。对福柯而言,关涉我们当下生存的当务之急的问题,并非某一纯粹政治学问题,而是如何将伦理学—认识论与政治学通贯一体,从而帮助人们在各自领域为争取合法权益而从事积极抗争。因而,福柯政治哲学所注重的,乃是如何将理论与实践、思想和行为在某一伦理学意义上链接起来,这种伦理学,就其实际效果而言却又是政治性的。此即福柯“作为伦理学的政治学”之政治哲学根本思想意旨。
“博学”的福柯,因此深谙“扬弃”之道;扬弃性,乃福柯政治哲学思想一大特性。福柯政治哲学思想拷问,其或隐或显的“对话人”,极为繁多;很难说哪种既往政治思想乃福柯“宗师”。但某些既往思想家与福柯理论渊源颇深,对其产生巨大影响;特别是尼采、马克思以及诸多古希腊思想家。
福柯,并非一味反传统的虚无主义者,亦非乌托邦主义者,更非“无政府主义者”。倡导“作为生活方式的友爱”及“友爱共同体”的福柯,从来不认为人们能在权力关系及政治共同体之外生活。氤氲于福柯心怀的问题是:在一个无神且无人的空旷之地,何以安身,何以立命?尽管福柯早早撒手尘寰从而留下诸多未竟之思,但福柯依然隐隐给我们指明远方一片精神沃土,亦即借由人人通过自身关切自身,由此而建构出某一“作为生活方式”的“友爱共同体”;而这一“友爱共同体”之构想,决非“小国寡民,鸡犬相闻,民至老死不相往来”的无政府主义乌托邦。
换言之,福柯政治哲学思想,“有破有立”。对福柯而言,“破”是手段,“立”是目的;“破”是“立”的前提。对福柯而言,哲学与生活,密不可分;哲学,特别是政治哲学,理应是“作为生活的哲学”和“哲学生活”,是积极介入当下生存的切身行为,而非“闭门造车”的学院事务与沉思生活。
总之,福柯最终逾越无名的力量关系与微观的权力分析,致使力量关系不再仅仅是力量与力量之间的匿名性关系,而是力量与自身之间的张力性关系。因此,福柯政治哲学,就其哲学诊断与当下关切而言,乃作为医学的哲学,或曰,作为哲学的医学。
最后,通过对福柯政治哲学思想所做研究,我们得出一个基本结论:福柯政治哲学,不仅是“反抗的政治学”,而且是“和解的政治学”;不仅是“冲突的政治学”,而且是“友爱的政治学”;不仅是“解构的政治学”,而且是“重构的政治学”。
Foucault believes that the the relationship between philosophy and politics is permanent and fundamental.If one takes the history of the care of the self in Greek philosophy,the relationship with politics is obvious.So,'power'/'pouvoir',is that Foucault wants to question,but not the fundamental care of Foucault' thoughts.The analysis of power is the the way of Foucault' questioning,but not the end of Foucault' political thoughts.Foucault' political philosophy is the type of philosophy that Foucault claims that he has especially wanted to question politics,and to bring to light in the political field,as in the field of historical and philosophical interrogation. some problems that had not been recognized there before.He means that the questions he has been to ask are not determined by a preestablished outlook and do not tend the realization of some definite political project.In other words,the care of Foucault' political interrogation is always 'the present','the life',and the life of the present,and the life of ourselves of the history of the prsent.
So,for Foucault,the really important question is always whether one could go beyond the relations of power and live in the outside of them.Therefore,the way of political thoughts of Foucault has been changed from'humanism'to'post- humanism',from'autre/others'to'soi / the self',from'politics'to'ethics'.The end of political philosophy of Foucault has been turned, from power relations that are always the others of the life of ourselves and opposite to our life, to the ontology of ourselves of the history of the present,to 'arts of life'('les arts de l'existence'),'the aesthetics of existence'(l'esthetique de l' existence).In other words,the final political philosophy of Foucault has been turned into politics of friendship(politiques de l'amitie)and the community of friendship as a way of life.Thereby,Foucault'political attitude is ethical and Foucault' political philosophy is,in any case,politics as an ethics.
Foucault would more or less agree with the idea that in fact what interests him is much more morals than politics,more the care of the self of ourselves than presenting an overall political theory.In fact,Foucault believes precisely that the forms of totalization offered by politics are always very limited.Thereby,Foucault has been attemping,to the contrary,apart from any totalization-which would be at once abstract and limiting-to open up problems that are as concrete and general as possible,problems that approach politics from behind and cut across soceities on the diagonal,problems that at once constituents of our history of the present.In other words,the way of Foucault' questioning politics has been necessary to try to raise these problems both as present questions and as historical ones,as moral,epistemological,and political problems.Foucault believes that by asking this sort of ethico-epistemologico-political question,the interaction between theory and practice and the linking between thinking and acting,are connected in an ethical sense,but the result has to be called political.This is the aim of Foucault's thoughts of his political philosophy.
As is known to all,Foucault is learned and versatile.He has had extensive knowledge and profound scholarship.At the same time,Foucault is proficient in "Aufheben'.For Foucault,his 'interlocutors' are various and diverse,so,we can not say one of thinkers in ancient or modern times is his model or ancestor.At the same time,many earlier thinkers and elder philosophers have important and permenent effect on him,especially Nietzsche,Marx,and ancitent Greek philosophers,etc.
We cannot say that Foucault is a nihilist that merely clings obstinately to his course of anti-traditionalism.At the same time,we cannot say Foucault is a utopian,and finally,we cannot say Foucault is an anarchist.Foucault advocates friendship as a way of life and the community of friendship,and it proves that Foucault does not believes one can live in the outside of political community.Simutaneously,the problem that shows clearly in his words or manner and hovers in his mind is that we can live in the world that 'God' and 'Man' have been dead and disapeared by 'le souci de soi'('the care of the self').
In other words,Foucault's political philosophy not only trys to destory the old,but also to establish the new.For Foucault' philosophical thoughts,philosophy and life are inseparable and firmly connected,especially his political philosophical thoughts.For Foucault,philosophy is a 'philosophy-as-life',and life is a tpye of 'philosophical life',especially his political philosophy and his action to question politics.
Ultimately,Foucault surpasses pure relationship of power and turns anonymous relationship between power and power into tensional relationship between power and the self.For Foucault's philosophical diagnoses of the times and his care for the present,Foucault's political philosophy is a type of 'medical' philosophy.
In conclusions,Foucault's political philosophy is not only a type of politics that aims to revolt,but also a type of politics that aims to become reconciled with the self and the community.
引文
8 详参福柯《主体解释学》(福柯法兰西学院演讲系列,1981-1982),佘碧平译,上海人民出版社2005年版
ⅵ 迈克尔·桑戴尔,马俊(《上海日报》评论部记者):《美国政治哲学家桑戴尔谈政治与哲学》:《文景》,2007年第11期,第47页。
ⅶ 同上
1 K.Marx,'A Contribution to the Critique of Hegel's Philosophy of Right:Introduction '.Marx" s Early Poll ticalWritings,Cambridge University Press.1994.p.64.
2 M.Foucault,"Omnes et Singulatim ":Toward A Critique of Political Reason.THE ESSENTIAL FOUCAULT.Ed.Paul Rabinow and Nikolas Rose;New York:the New Press,2003.P.183.
3 M.Foucault,Governmentality,"Security,Territory,and Population ";THE ESSENTIAL FOUCAULT.p.235.
4 Ibid.pp.235-236
5 M.Foucault.Technologies of the Self.THE ESSENTIAL FOUCAULT.pp,147-149.
6 M.Foucanlt,On the Genealogy of Ethics:An Overview of Work in Progress.THE ESSENTIAL FOUCAULT.pp.124-125,
7 Ibid.
8 M.Foucault."Omnes et Singulatim ":Toward A Critique of Political Reason.THE ESSENTIAL FOUCAULT.p.185
9 Ibid.
10 Ibid.
11 Ibid.p.186
12 Ibid.
13 Ibid.187.
14 Ibid.
15 M.Foucault,Politics and Ethics:An Interview.The Foucault Reader.New York:Pantheon Books.1984.p.376.
16 Z.Bauman,Legislators and Interpreters:On modernity,post-modernity and intellectuals.Oxford:Polity Press & Blackwell Publishers Ltd.1987.pp.10-25.
17 Ibid.pp.27-32.
18 Ibid.p.51.
19 Ibid.p.196.
20 M.Foucault,The Concern for Truth,Politics,Philosophy,Culture:Interviews And Other Writings,1977-1984.New York:Rouledge.1988.p.265.
21 M.Foucault,Truth and Power.Power/Knowledge:Selected Interviews And Other Writings,1972-1977.Ed.C.Gordon.The Harvester Press.1980.pp.109-133.
22 Ibid.p.133.
23 M.Foucault,The Concern for Truth,Politics,Philosophy,Culture:Interviews And Other Writings,1977-1984.p.265.
24 Ibid.pp.263-265.
25 Ibid.p.259.
26 M.Foucault,Politics and Ethics:An Interview.The Foucault Reader.p.375.
27 M.Foucault,The Ethics of the Concern of the Self as a Practice of Freedom.THE ESSENTIAL FOUCAULT.pp.25-42.
28 Ibid.pp.35-36.
29 M.Foucault,Sex,Power,and the Politics of Identity.Ethics:Subjectivity and Truth.Ed.P.Rabinow.New York:The New Press,p.164.
ⅷ 福柯,《必须保卫社会》,钱翰译,上海人民出版社1999年版,第227页
ⅹⅳ 德勒兹,《哲学与权力的谈判》,刘汉全译,商务印书馆2000年版,第133-134页
ⅲ 《论语译注》,杨伯峻译注,第65页,北京:中华书局,1980
ⅳ 吉尔·德勒兹:《哲学与权力的谈判》,第100页,北京:商务印书馆,2000
ⅴ 详参M.Foucault,The Return of Morality.in Politics,Philosophy,Culture:Interviews and Other Writings,1977-1984.New York:Routledge,1988.中译可参《福柯集》,第514-527页,杜小真编,上海远东出版社,2003
ⅵ 雷蒙·阿隆、丹尼尔·贝尔等:《托克维尔与民主精神》,第81-82页,北京:社会科学文献出版社,2008
1 M.Foucault,Friendship as a Way of Life,Ethics:Subjectivity and Truth.Ed.P.Rabinow,New York:The New Press.1997.
2 M.Foucault,Polemics,Politics,and Problemizations.The Foucauh Reader.p.381.
3 M.Foucault,The Return of Morality,in Politics,Philosophy,Culture:Interviews and Other Writings,1977-1984.New York:Routledge,1988.p.245.
4 Ibid.p.247.
5 Ibid.p.248.
6 Ibid.p.249.
ⅶ 参雅克·德里达最后谈话:《我将向我自己开战》;载见《解构与思想的未来》,夏可君编校,吉林人民出版社2006年版;另参德里达:《〈友爱的政治学〉及其他》,版本同上 M.Foucault.1, Les mots et les choses[M]. Paris: Gallimard, 1966.
2, L'Archeologie du Savoir[M]. Paris: Gallimard. 1969.
3, L'Ordre du discourse[M]. Paris: Gallimard, 1971.
4, Histoire de la folie a Page classique[M]. Paris: Gallimard. 1972.
5, Surveilier et punir[M]. Paris: Gallimard. 1975.
6, Histoire de la Sexualite, vol.1, La Volonte de Savoir [M]. Paris: Gallimard. 1976.vol.2, l'usage des plaisirs[M]. Paris: Gallimard. 1984. vol.3, le souci de soi[M]. Paris: Gallimard. 1984.
7, Dits et ecrits.Vol. I .-IV.[M]. Paris: Gallimard, 1994.
8, Il faut defendre la societe [M]. Paris: Gallimard/Seuil. 1997.
9, L'Hermeneutique du sujet[M]. Paris: Gallimard/Seuil.2001.
10, Madness and Civilization[M]. Trans.R.Howard. New York: Random House.1965.
11, The Archeology of Knowledge[M]. New York: Pantheon Books. 1972.
12, The Order of Things[M]. New York: Vintage Books. 1973.
13, The Birth of the Clinic[M]. Trans.A.M.Sheridan.Smith. New York: Vintage Books .1975.
14, Language, Counter-Memory,Practice[M].Oxford: Basil Blackwell.1977.
15, The History of Sexuality: An Introduction[M]. Trans.R.Hurley.New York: Penguin Books.1978.
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4,《规训与惩罚》[M].刘北成、杨远婴译,北京:三联书店,1999
5,《词与物》[M].莫伟民译,上海三联出版社,2001
6,《临床医学的诞生》[M].刘北成译,南京:译林出版社,2001
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3,俞吾金:《问题域的转换-对马克思和黑格尔关系的当代解读》[M].北京:人民出版社,2008
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8,汪民安:《福柯的界限》[M].北京:中国社会科学出版社,2002
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13,《治理与善治》[M].俞可平主编,北京:社会科学文献出版社,2000
14,《西方哲学名著提要》[M].黄颂杰主编,南昌:江西人民出版社,2002
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16,《国外马克思主义研究报告2007》[M].俞吾金主编,北京:人民出版社,2007
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44,海德格尔:《演讲与论文集》[M].孙周兴译,北京:三联书店,2005
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48,葛兰西:《现代君主论》[M].陈越译,上海人民出版社,2006
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58,维柯:《新科学》[M].朱光潜译,北京:商务印书馆,1989
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84,古廷:《20世纪法国哲学》[M].辛岩译,南京:江苏人民出版社,2005
85,鲍曼:《立法者与诠释者:论现代性、后现代性与知识分子》[M].洪涛译,上海人民出版社,2000
86,卡林内斯库:《现代性的五副面孔》[M].顾爱斌等译,北京:商务印书馆,2002
87,韦尔施:《我们的后现代的现代》[M].洪天富译,北京:商务印书馆,2004
88,哈贝马斯:《现代性的哲学话语》[M].曹卫东等译,南京:译林出版社,2004
89,霍奈特:《为承认而斗争》[M].胡继华译,上海人民出版社,2005
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94,阿隆等:《托克维尔与民丰精神》[M].陆象金等译,北京:社科文献出版社,2008
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ⅵ 迈克尔·桑戴尔,马俊(《上海日报》评论部记者):《美国政治哲学家桑戴尔谈政治与哲学》:《文景》,2007年第11期,第47页。
ⅶ 同上
1 K.Marx,'A Contribution to the Critique of Hegel's Philosophy of Right:Introduction '.Marx" s Early Poll ticalWritings,Cambridge University Press.1994.p.64.
2 M.Foucault,"Omnes et Singulatim ":Toward A Critique of Political Reason.THE ESSENTIAL FOUCAULT.Ed.Paul Rabinow and Nikolas Rose;New York:the New Press,2003.P.183.
3 M.Foucault,Governmentality,"Security,Territory,and Population ";THE ESSENTIAL FOUCAULT.p.235.
4 Ibid.pp.235-236
5 M.Foucault.Technologies of the Self.THE ESSENTIAL FOUCAULT.pp,147-149.
6 M.Foucanlt,On the Genealogy of Ethics:An Overview of Work in Progress.THE ESSENTIAL FOUCAULT.pp.124-125,
7 Ibid.
8 M.Foucault."Omnes et Singulatim ":Toward A Critique of Political Reason.THE ESSENTIAL FOUCAULT.p.185
9 Ibid.
10 Ibid.
11 Ibid.p.186
12 Ibid.
13 Ibid.187.
14 Ibid.
15 M.Foucault,Politics and Ethics:An Interview.The Foucault Reader.New York:Pantheon Books.1984.p.376.
16 Z.Bauman,Legislators and Interpreters:On modernity,post-modernity and intellectuals.Oxford:Polity Press & Blackwell Publishers Ltd.1987.pp.10-25.
17 Ibid.pp.27-32.
18 Ibid.p.51.
19 Ibid.p.196.
20 M.Foucault,The Concern for Truth,Politics,Philosophy,Culture:Interviews And Other Writings,1977-1984.New York:Rouledge.1988.p.265.
21 M.Foucault,Truth and Power.Power/Knowledge:Selected Interviews And Other Writings,1972-1977.Ed.C.Gordon.The Harvester Press.1980.pp.109-133.
22 Ibid.p.133.
23 M.Foucault,The Concern for Truth,Politics,Philosophy,Culture:Interviews And Other Writings,1977-1984.p.265.
24 Ibid.pp.263-265.
25 Ibid.p.259.
26 M.Foucault,Politics and Ethics:An Interview.The Foucault Reader.p.375.
27 M.Foucault,The Ethics of the Concern of the Self as a Practice of Freedom.THE ESSENTIAL FOUCAULT.pp.25-42.
28 Ibid.pp.35-36.
29 M.Foucault,Sex,Power,and the Politics of Identity.Ethics:Subjectivity and Truth.Ed.P.Rabinow.New York:The New Press,p.164.
ⅷ 福柯,《必须保卫社会》,钱翰译,上海人民出版社1999年版,第227页
ⅹⅳ 德勒兹,《哲学与权力的谈判》,刘汉全译,商务印书馆2000年版,第133-134页
ⅲ 《论语译注》,杨伯峻译注,第65页,北京:中华书局,1980
ⅳ 吉尔·德勒兹:《哲学与权力的谈判》,第100页,北京:商务印书馆,2000
ⅴ 详参M.Foucault,The Return of Morality.in Politics,Philosophy,Culture:Interviews and Other Writings,1977-1984.New York:Routledge,1988.中译可参《福柯集》,第514-527页,杜小真编,上海远东出版社,2003
ⅵ 雷蒙·阿隆、丹尼尔·贝尔等:《托克维尔与民主精神》,第81-82页,北京:社会科学文献出版社,2008
1 M.Foucault,Friendship as a Way of Life,Ethics:Subjectivity and Truth.Ed.P.Rabinow,New York:The New Press.1997.
2 M.Foucault,Polemics,Politics,and Problemizations.The Foucauh Reader.p.381.
3 M.Foucault,The Return of Morality,in Politics,Philosophy,Culture:Interviews and Other Writings,1977-1984.New York:Routledge,1988.p.245.
4 Ibid.p.247.
5 Ibid.p.248.
6 Ibid.p.249.
ⅶ 参雅克·德里达最后谈话:《我将向我自己开战》;载见《解构与思想的未来》,夏可君编校,吉林人民出版社2006年版;另参德里达:《〈友爱的政治学〉及其他》,版本同上 M.Foucault.1, Les mots et les choses[M]. Paris: Gallimard, 1966.
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1,《知识考古学》[M].谢强、马月译,北京:三联书店,1998
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10,《古典时代疯狂史》[M].林志明译,北京:三联书店,2005
1,德勒兹:《德勒兹论福柯》[M].杨凯麟译,南京:江苏教育出版社,2006《福柯》[M].于奇智译,长沙:湖南文艺出版社,2001《哲学与权力的谈判》[M].刘汉全译,北京:商务印书馆,2000
2,刘放桐等:《马克思主义与西方哲学的现当代走向》[M].北京:人民出版社,2002
3,俞吾金:《问题域的转换-对马克思和黑格尔关系的当代解读》[M].北京:人民出版社,2008
4,莫伟民:《主体的命运:福柯哲学思想研究》[M].上海三联书店,1996《莫伟民讲福柯》[M].北京:北京大学出版社,2005
5,高宣扬:《福柯的生存美学》[M].北京:中国人民大学出版社,2005《后现代论》[M].同上
6,姚大志:《何谓正义:当代西方政治哲学研究》[M].北京:人民出版社,2007
7,杨大春:《语言·身体·他者:当代法国哲学三大主题》[M].北京:三联书店,2007
8,汪民安:《福柯的界限》[M].北京:中国社会科学出版社,2002
9,陆扬:《德里达的幽灵》[M].武汉大学出版社,2008
10,岳梁:《幽灵学方法批判》[M].北京:人民出版社,2008
11,麦永雄:《德勒兹与当代性》[M].桂林:广西师大出版社,2007
12,张凤阳等:《政治哲学关键词》[M].南京:江苏人民出版社,2006
13,《治理与善治》[M].俞可平主编,北京:社会科学文献出版社,2000
14,《西方哲学名著提要》[M].黄颂杰主编,南昌:江西人民出版社,2002
15,《杜威、实用主义与现代哲学》[M].俞吾金主编,北京:人民出版社,2007
16,《国外马克思主义研究报告2007》[M].俞吾金主编,北京:人民出版社,2007
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2,《精选法汉汉法词典》[M].北京:商务印书馆,2000
3,《朗氏德汉双解大词典》[M].北京:外研社,2000
4,《古希腊语汉语词典》[M].罗念生等编,北京:商务印书馆,2004
5,《康熙字典》[M].上海:汉语大词典出版社,2005
6,《中国皇家文化汇典》[M].长春:吉林人民出版社,1997
7,《帛书老子校注》[M].高明撰,北京:中华书局,1996
8,朱谦之:《老子校释》[M].北京:中华书局,1984
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10,《论语译注》[M].杨伯峻译注,北京:中华书局,1980
11,朱熹:《四书章句集注》[M].北京:中华书局,1983
12,《张载集》[M].北京:中华书局,1978
13,《礼记集解》(上、下)[M].王文锦译解,北京:中华书局,2001
14,章学诚:《文史通义校注》(上、下)[M].叶瑛校注,北京:中华书局,1985
15,赫西俄德:《工作与时日、神谱》[M].张竹明、蒋平译,北京:商务印书馆,199]
16,菏马:《伊利亚特》[M].罗念生译,上海人民出版社,2004
17,柏拉图:《理想国》[M].郭斌和、张竹明译,北京:商务印书馆,1986
18,亚里士多德:《形而上学》[M].吴寿彭译,北京:商务印书馆,1959
19,亚里士多德:《尼各马可伦理学》[M].廖申白译注,北京:商务印书馆,2003
20,亚里士多德:《政治学》[M].吴寿彭译,北京:商务印书馆,1965
21,色诺芬:《回忆苏格拉底》[M].吴永泉译,北京:商务印书馆,1984
22,西塞罗:《国家篇、法律篇》[M].沈叔平、苏力译,北京:商务印书馆,1999
23,西塞罗:《论至善和至恶》[M].石敏敏译,北京:中国社会科学出版社,2005
24,塞涅卡:《强者的温柔-塞涅卡伦理文选》[M].包利民等译,北京:中国社会科学出版社,2005
25,奥勒留:《沉思录》[M].何怀宏译,北京:三联书店,2008
26,奥古斯丁:《上帝之城:驳异教徒》(上)[M].吴飞译,上海三联书店,2007
27,克尔凯郭尔:《论反讽概念-以苏格拉底为主线》[M].汤晨溪译,北京:中国社会科学出版社,2005
28,尼采:《查拉图斯特拉如是说》[M].钱春绮译,北京:三联书店,2007
29,《尼采遗稿选》[M].虞龙发译,上海译文出版社,2005
30,《马克思恩格斯选集》[M].北京:人民出版社,1995
31,马克思:《资本论》(1-3卷)[M].北京:人民出版社,2004
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34,弗洛伊德:《精神分析引论》[M].高觉敷译,北京:商务印书馆,1984
35,霍布斯:《列维坦》[M].黎思复、黎廷弼译,北京:商务印书馆,1985
36,斯宾诺莎:《神学政治论》[M].温锡增译,北京:商务印书馆,1963
37,斯宾诺莎:《伦理学》[M].贺麟译,北京:商务印书馆,1983
38,莱布尼茨:《神义论》[M].朱雁冰译,北京:三联书店,2007
39,洛维特:《世界历史与救赎历史》[M].李秋零、田薇译,上海人民出版社,2006
40,洛维特:《从黑格尔到尼采》[M].李秋零译,北京:三联书店,2006
4l,洛维特、沃格林等:《墙上的书写-尼采与基督教》[M].田立年等译,北京:华夏出版社,2004
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43,海德格尔:《路标》[M].孙周兴译,北京:商务印书馆,2000
44,海德格尔:《演讲与论文集》[M].孙周兴译,北京:三联书店,2005
45,托克维尔:《旧制度与大革命》[M].冯棠译,北京:商务印书馆,1992
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48,葛兰西:《现代君主论》[M].陈越译,上海人民出版社,2006
49,康德:《历史理性批判文集》[M].何兆武译,北京:商务印书馆,1990
50,康德:《法的形而上学原理》[M].沈叔平译,北京:商务印书馆,1991
51,康德:《实践理性批判》[M].韩水法译,北京:商务印书馆,1999
52,施密特:《政治的浪漫派》[M].冯克利、刘峰译,上海人民出版社,2004
53,施密特:《政治的概念》[M].刘宗坤译,上海人民出版社,2004
54,莱斯诺夫:《二十世纪的政治哲学家》[M].冯克利译,北京:商务印书馆,2001
55,阿尔都塞:《保卫马克思》[M].顾良译,北京:商务印书馆,2006
56,马基雅维利:《君主论》[M].潘汉典译,北京:商务印书馆,1985
57,维柯:《论人文教育》[M].王楠译,上海三联书店,2007
58,维柯:《新科学》[M].朱光潜译,北京:商务印书馆,1989
59,黑格尔:《精神现象学》[M].贺麟、王玖兴译,北京:商务印书馆,1979
60,黑格尔:《精神哲学》[M].杨祖陶译,北京:人民出版社,2006
61,黑格尔:《法哲学原理》[M].范扬、张企泰译,北京:商务印书馆,1961
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65,谢林:《先验唯心论体系》[M].梁志学、石泉译,北京:商务印书馆,1976
66,曼海姆:《意识形态与乌托邦》[M].黎鸣、李书崇译,北京:商务印书馆,2000
67,曼海姆:《保守主义》[M].李朝辉等译,南京:译林出版社,2002
68,卢卡奇:《历史与阶级意识-关于马克思主义辩证法研究》[M].杜章智等译,商务印书馆,1999
69,阿克顿:《自由与权力》[M].侯健等译,北京:商务印书馆,2001
70,柏克:《自由与传统》[M].蒋庆等译,北京:商务印印书馆,2001
7l,柏林:《自由论》[M].胡传胜译,南京:译林出版社,2003
72,柏林:《自由及其背叛》[M].赵国新译,南京:译林出版社,2005
73,洛克:《政府论》(上)[M].瞿菊农、叶启芳译,北京:商务印书馆,1982《政府论》(下)[M].北京:商务印书馆,1964
74,齐泽克:《敏感的主体-政治本体论的缺席中心》[M].应奇等译,南京:江苏人民出版社,2006
75,萨特:《存在与虚无》[M].陈宣良等译,北京:三联书店,2007
76,列维:《萨特的世纪-哲学研究》[M].闫素伟译,北京:商务印书馆,2005
77,胡塞尔:《第一哲学》(上、下)[M].王炳文译,北京:商务印书馆,2006
78,德里达:《论文字学》[M].汪堂家译,上海译文出版社,2005
79,德里达:《〈友爱的政治学〉及其他》[M].胡继华译,长春:吉林人民出版社,2006
80,列维纳斯:《上帝、死亡和时间》[M].余中先译,北京:三联书店,1997
81,利科:《活的隐喻》[M].汪堂家译,上海译文出版社,2004
82,韦伯:《学术与政治》[M].冯克利译,北京:三联书店,2005
83,柏蒂德芒热:《20世纪的哲学与哲学家》[M].刘成富等译,南京:江苏教育出版社,2007
84,古廷:《20世纪法国哲学》[M].辛岩译,南京:江苏人民出版社,2005
85,鲍曼:《立法者与诠释者:论现代性、后现代性与知识分子》[M].洪涛译,上海人民出版社,2000
86,卡林内斯库:《现代性的五副面孔》[M].顾爱斌等译,北京:商务印书馆,2002
87,韦尔施:《我们的后现代的现代》[M].洪天富译,北京:商务印书馆,2004
88,哈贝马斯:《现代性的哲学话语》[M].曹卫东等译,南京:译林出版社,2004
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98,罗尔斯:《作为公平的正义》[M1.姚大志译,上海三联书店,2002
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102,西季威克:《伦理学史纲》[M].熊敏译,南京:江苏人民出版社,2008
103,麦金太尔:《伦理学简史》[M].龚群译,北京:商务印书馆,2003
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