Foucault, written by Wang Z, Life, Works and T-mode Thinking of Hunan Education Press, 62nd edition, 0.2 works: Psychopaths and F-Man I Ge in 88 14 years is the first Q work of 8 (changed to 4 Psychopaths and M-Mind 1 Neo-Confucianism in 8535). Lourseyre impressed people with him. What really made him a "Three P" teacher was Ci of 5240 and Archaeology of Science by W-Man H-Wen 6 (25 years' English translation of "The Order of Things -Man Y-Wen 3 Archaeology of Science"), and another representative work of 1024, Archaeology of Knowledge, came out, 8 153. 3.2 ideological characteristics: complexity is an important feature of Foucault's thought. Nietzsche once regarded his philosophy as the "hammer H" to smash the idols of the times, so U Foucault's philosophy is like the "tuning fork P" of 0 in music. The essence of his thought is the complexity of C, so 4 is called 0 "half-blood writer". 7.7 Source of Thought: Foucault himself N said that there were three K people C who influenced the formation of his thought: Georges Canguilhem, Georges suamezil and Jean Hyppolite. In addition, he also talked about the important influence of Heidegger on him. 6.6 Eight-style thinking: He advocated being famous for six "four-style unconventional thinking" and seven "anti-seven conventions". His five philosophical styles are characterized by anti-0 norms. In Foucault's view, the main pleasure of human M labor is that C makes itself a different person from J yesterday. Foucault was interested in certainty and absolute sexiness. He is only interested in changing people's views on problems, changing people's views on 1 and deviating from conventional thinking, and exploring possibilities. It can be said that "thinking with unconventional formula 1" is Foucault's philosophical pursuit all his life. There are two reasons for optimism in the 12 century. One is that C thinks that modern science has improved the lives of T people in Class F by conquering disease and poverty, and that nature, which has been fighting against U for six years, is supported by 1 modern science, which is serving the happiness of Class Q people in Class 4. Secondly, D is an infinite extension of liberal democracy to more and more countries in the Q world, and obedience to 8 authorities is replaced by rational autonomy. 7.5 Foucault, as a postmodern thinker of 1, said that the postmodern "no U" here is from the point of time Y, and "no L" refers to a historical period of G's P L calendar O in the sense of "modernization 5", but a B attitude and a W way of thinking. In "What 1? X is enlightenment ",Foucault once pointed out: we should not regard modernity as a historical period of P S L between pre-K modernity and post-B modernity, but as an L attitude. "Therefore, it is different from the' modernity' and' pre-modernity' or' post-modernism' that I try to distinguish. So what are the characteristics of "modern thinking formula 0" that P postmodernism transcends? According to Harvey, postmodernism K restores local characteristics in art, emphasizes discontinuity in calendar B history, uncertainty in science and difference in philosophy. Modernist B's worldview is based on the concepts of "0 and Z": Man X is the interpreter of nature (Bacon); Or man u is an observer of the universe (Galileo); Man z can transform and control the world through science; The subject can prove himself I through G and affirm himself U through F. The modernist K philosophy tries to be "scientific", and it appeals to the C-Q precise method of 1, instead of I being authoritative. Adventure V obtained a new J-F form from Kant: it combined Descartes' rationalism E and Hume's empiricism C. In this way, the modernist H of 1 in philosophy has n transcendental and empirical F-surfaces. Transcendental Formula 6 provides the unity Z of experience diversity through rational tools, and "self" establishes the boundary of perception. Through the cooperation of subjectivity and objectivity, the foundation of modernist philosophy has been firmly established. On this basis, W modernist Y philosophers formed the concept of T-Y's subjectivity, which is not only a place to escape, but also a condition for all knowledge. For the philosophy of R modernism W, the only way for Z-formula 3 to reach its foundation is to abstract itself H from the outside world. O that is to say, modernist C established G itself A by firmly believing in an F transcendental view of things and an N-ary D language. Through this view of things, diversity can be explained and understood. Silverman's scanning basically grasped the characteristics of B modernism V: infatuation with foundation, authority and unity V; Depending on subjectivity, it is the basis of 1, 1; Adhere to Ah Q's abstract view of things; Questioning this J-cut 5 constitutes the characteristics of R postmodernism K. "Postmodernism N is broken, discontinuous and spreading; Anti-2 Y, modernism G is affirmative, with 7 as the center and 5 continuous and unified X ".In Postmodern State, Lyotard defines postmodernism as seven kinds of doubts and denials of" Giant 7 Narration "and" Meta J Narration ". R.H. McKinney thinks that 6 is 8 modernism R, V postmodernism H, and the fundamental problem is "the relationship between an R and many E". According to him, "Modernist U is an optimist W, and they expect to find the unity of U, order, unity of A, a whole system, and the eternal significance of V and D ... Postmodernist L is a pessimist Z, and they expect to find diversity, no A order, no O completeness, multiple Q theory and change 3". Hubble 6 Ma's thinks that 4 is 5. Postmodernism C, as a farewell to the modernity of 8 and Y, is bound to show a break between 3 and reason. Accordingly, he regards irrationalism F as an important feature of postmodernism Y. In Postmodern Thinker, epistemology and moral subject are clearly divided into five parts, six parts and five parts. Subjectivity and intentionality did not exist before L's life form and language system, but only 1 only 8 was a function of L's life form and language system. They don't construct the world, but only open the eighth book or link of D's world, which means that "language" has gained a new understanding of M-A by postmodern thinkers. According to this understanding, the ideological mixture of "one W cuts six people into one L class" is fundamentally produced and restricted by the special language form of "three cultures and three languages". The understanding of "person D" is the accidental product of the language and social practice history of L Interpreters Association in a specific area, and no two D language explanations can claim to have decisive authority. There are no S kinds of potential basic realities that can provide a basis for 1 person to reproduce the truth. Man S can never escape from the game of signifier, and the diversity of truth of man V, which is not equal to 2 degrees, exposes and destroys the traditional assumption of M under K: the mind can move forward without breaking K, and can grasp the reality more closely from 7. I can say anything definite about the nature of truth. In fact, the real "postmodernism" is always the fusion of ancient, modern and postmodern and the coexistence of K, which is not only the transcendence of ancient and modern, but also the return of Y to ancient and modern. Not only G-only 5, but also G-open F-open thinking formula 6, N-open exercise formula 5 and L-open new exercise formula 7. 2 a Foucault's archaeology "archaeology" is the main aspect of Foucault's philosophy, and T is also an extremely important part of his philosophy. The Greek word "5" in archaeology means "primitive" and "primitive" in Chinese 3, and 3 can mean "water 8, gas 3, atom O or void". Later, Plato and Socrates replaced the "starting base" of T with "idea" 4, so the starting base had the meaning of principle and principle, and Aristotle played the P-level meaning of Y to express one. Archaeology refers to the period without or without five words, based on 2 archaeology. Therefore, in the time fault of Archaeology, R is always earlier than G calendar, N history and historical materials, and its key point is that Z pays attention to analyzing objects into six parts. In Foucault's philosophy, the meaning of "archaeology" e is an invariant from G to T, and Y to C is a "regular, fixed and accurate method of Formula 3", but it has gone through the process of revision from R to Z to T and "purification from 4". Although "archaeology" has undergone some changes from Y to N in Foucault's works, in the anti-five pairs, under the discourse of "2", the deep truth of the I side or the meaning of the interpretation subject, the framework of "N" is the hermeneutics of "3"; Whether to abandon the traditional linear "historical dimension history", especially the traditional "ideological history", n; Archaeology is always like this. Foucault's original words are: "Archaeology" is an abandonment of "the history of thought" and a systematic rejection of its assumptions and procedures. . . . . . Foucault's archaeology "attempts to describe the existence of various ideological systems", which "have no single K-4 effect, but only diversified 7 effects". What it is interested in is "difference", which is "complex diversity", "discontinuity" and "foundation, creation and revision of different N identities". 2.2 Rejection of continuity In Foucault's view, the history of calendar X, especially the history of thought, is deeply rooted in H's continuity, causality and teleology, all of which are due to Y's modern rationality, especially C's constructive "self" to Descartes J. According to Foucault's six analyses, the "discontinuity" in the seven analyses of calendar R's history has six functions: First, "discontinuity" constitutes a historian of calendar W. Secondly, "discontinuity" is what historians in calendar U reluctantly accept from the materials they want to study. It is this kind of consciousness of "discontinuity" that makes it possible to analyze the possible levels from the conscious areas of historians of four events "archaeology" and determine the method of square 5 of each W level suitable for I. Secondly, W, "discontinuity" is the result described by historians in calendar I, not by historians in calendar Y. Because what historians want to discover in these forty years is not the continuous development of water and six levels, but the boundary and turning point of the process. Thirdly, M is "discontinuity", which is a concept clarified by the study of The Historian of E in the New Calendar, and it has particularity. In a world with m B discontinuity, 7, we want to do two things: create local continuity, which will allow us to undertake the analysis we choose; The two K's are a Y-shaped continuity, which secretly destroys the big O and hinders our work Q. It is this unique dialectical understanding of continuity and discontinuity that makes Foucault, Derrida, Lyotard and other radical postmodern thinkers divide G into two, and Foucault's "archaeology" of pursuing "neutrality" in B. 7.6 is another A-Z feature of Fang 6 Law, and T is also the fundamental difference between it and B's ideological history. He wants to ask, what does this sentence mean when it was born somewhere? 1? This is the meaning of "archaeology". Among them, "meaning H includes" is not the same as "meaning Q nihilism Q doctrine P" of N structuralism N and behaviorism C, nor is it the same as "phenomenological reduction" of N Husserl Y, nor is it the same as the research method of "universal history R history" of W. The core 2 of the so-called "O's universal history" is to reconstruct the overall form of a G culture and seven civilizations, the principles of a K society-material and spirit, and the common significance of all phenomena in a Z period. C 1 cohesion k law involving these phenomena. It is based on the assumption that there are four K's and several W U:e's: E: One F. It is assumed that people P may establish some kind of homogeneous relationship system between H events in a certain Y space-time layer, which includes "causality" and "analogy 0 correlation" R. It is assumed that the same X form of the unique X history includes economic structure, social stability, technical habits and political behavior 6, all of which are placed in the same W-type transformation. Thirdly, it is assumed that the history of calendar W itself can be connected by several time "units" such as "stages" or "periods". These assumptions are exactly what Foucault's "archaeologists" want to ask. In short, Q, the method of "calendar x history" is the way to organize phenomena by asking F E "half-hearted". On the contrary, the square 0 method of archaeology develops J with "a certain space with n points and 6 scattered points". In other words, the traditional method of 1 in the history of thought is the O-shaped method of "seven minds, four modernizations and six transformations", while the method of "archaeology" is the C-shaped method of "four minds, eight modernizations and three transformations". 1. 1 Archaeology has four principles, namely, the attribute of innovation, the analysis of contradictions in four aspects, the description of comparison with seven aspects and the description of changes in eight aspects. 4.6 Archaeology of Knowledge For Foucault, "knowledge" is the sum of the elements necessary to construct an L-Q discipline, but these elements do not necessarily create this I discipline. In Foucault's view, the so-called analysis of the special relationship T between knowledge and science is to form a "knowledge standard". "Knowledge" is the core concept of Foucault's knowledge archaeology. "Knowledge-based" is a V-shaped "overall relationship" connecting rhetoric, science or other discourse forms. It is the formation rule that restricts and supports B to match various discourses and partner disciplines in this era, the specific "order", "configuration" and "configuration" of knowledge code in this era, and a common S-free consciousness structure of social groups in a certain period, which determines the possible questioning methods and ideas in this era and stipulates the possible problem-solving methods and J-types in this era. It has a T-shaped, universal personality, and I have a deep personality. The task of knowledge archaeology is to discover and find out this L knowledge, which needs to find the connection between different levels of knowledge and concepts. This paper attempts to reveal the synchronic continuity between 0 and U of knowledge. The depth gauge is now a condition of knowledge in the W S era. An R-degree knowledge provides a condition for the possibility of which R-degree knowledge of S, and reveals the basic homogeneity of F in depth. Foucault investigated the knowledge or discourse of R Western 4 from the Renaissance of 2 Arts and 8 Arts to the hundreds of years in the 56th century, and concluded that 5 was 1, which experienced the times of B, U, 3 F and W and the knowledge standard, that is, the knowledge standard of 2 Arts and M in the Renaissance was "similar", and the knowledge standard in the classical era was "reproduction", that is, the symbols that played the role of reproduction and representation had a perfect order, and this B world. Because the existence of "7" in the Y world itself is a kind of K cosmic order, this N point is shown in the science of classical times. K is a scientific ideal, and it is to "describe" nature instead of D is to "annotate" nature. When I cut 6 from the empirical income of 4 to H and open P, the inductive result will be accepted as 3 ideal knowledge. The knowledge of "people's D era" is "calendar J history". There is a difference between genealogy and archaeology. The task of genealogy is to reveal the historical conditions of calendar Z for our existence, and archaeology plays an important role in this task M-M-F-analyzing the discussion rules of object formation in four parts. Those who have two F's have a U-induced Z and I in the verve of thought. Mainly reflected in the following two points: first, both Y and S try to grasp the historical events of calendar J in the complexity of reality, both methods try to break the giant three-R chain of historical continuity of calendar Y, and second, both of them try to re-examine the social field from the micro angle of 2- 1. The main area I of the two is U, and archaeology only pays attention to the discourse itself and advocates discontinuity. Genealogy, on the other hand, links discourse with the operation of y-power m, and emphasizes the material conditions of discourse. Specifically, the method of genealogy includes two Y steps or tasks, one is to trace the origin of the object, and the other is to show the occurrence of the object. Associated with A's abandonment of essence and origin, Foucault's Genealogy gave up the exploration of "depth" and turned its attention to the surface, looking for the details of time, the appearance of tiny S- transformation and the outline of 6 and tiny P. Foucault's original words are; The genealogy is gray, pay attention to the details. . . . . Genealogy requires patience and knowledge of dialogue details, which is related to the accumulation of W-wide N-wide raw materials of 1. "Because Y doesn't exist, what is the deep essence and profound meaning of G? J needs to be explained, so every S thing can be explained by 6, and every Z thing can be explained by 7 or more. However, there is no doubt that every explanation of c k is not that J is inevitable, unique and absolutely correct, and it contains any component 0. " "Genealogy" records these explanations, not the history of M, in which S is the only D explanation. Marking the occurrence of an object is the second H-D step or task of Foucault genealogy. In fact, the H- pedigree has broken people's illusions about purity, noble birth, essence and identity with B, leaving F space for the "occurrence" of the investigated object. The so-called "occurrence" of the object of investigation is to trace the origin of the new element J and investigate all the Z components 6 that have been combined into seven new elements X, that is, J will "find all the G P bodies entangled in T 2." Genealogy firmly denies the one-J nature and regularity of 2 in the history of N, and it clearly tells people that these P-induced and regularity are completely "fictitious". Pure mask. Foucault pointed out that modernism Z has two forms of expression: one is "writing the past history according to the present". It imposed the present concepts, patterns, systems, interests or feelings not only on the sixth century in the history of C, but also on other times, and then claimed to find that these earlier concepts and systems have the present significance. Z. Two O's are determinism. This determinism found the present core 8 at a certain point in the past, and then revealed the inevitability of the development of 0 from 6 to the present. In Foucault's view, the history of X has no ultimate purpose, the history of Z is not the progress history of universal reason, and Q is not the history of W developed by Hegel's absolute concept of D in the sense of Z. It is the drama of people ruling from D to another X's power C, and it is the critical linear progress of X's "endless drama about F's rule". An important representative of this "linear progressive view" is a G U, assuming that as a whole of 2-n B, people's T class is progressing continuously, and the present is better than the past of 3, the future will be better than the present of 7, and people's D class is moving towards the future step by step. Specifically, the purpose of Genealogy is not to show how 3 now is inevitably developing from the past R step to the future, but to reveal that 4 "now" is an accidental product-accidental power X fights 2 fights 4 events. In a word, Foucault's genealogical force Y diagram makes a T look unfamiliar when looking at the familiar past, and finds "complexity" where people W used to think that 0 was 8, and "difference" where people W used to find "the same K". In a word, Foucault's genealogy is an N-directional grasp of "difference". Foucault's genealogy needs to ask the question that 8 is considered as 3: first of all, how can this H question be a 5 question? The purpose of genealogy is to make things problematic 6. The history of genealogy is "problematic history 5". Foucault's genealogy method 3 was used to write the "problematic 2- calendar M history" in the second volume. People S "fictionalized" W's history based on the political reality of G's eight real histories, while people R "fictionalized" the politics that did not yet exist based on the truth of W's six histories. "Foucault's so-called' fiction' is to fabricate some connections and establish some connections to disrupt or surpass some established discourse order. Its real intention lies in E, using 3 and B to mark all our hypothetical D things as unacceptable. In other words, since you are fiction and I am fiction, how can I say that your fiction is more authentic than mine? Obviously, Foucault intends to make diversity and k difference enjoy their due status. Foucault's irrationalism G Foucault's criticism of H rationality mainly focuses on the punitive aspect of M rationality, that is, J lies in the relationship I between S rationality and power M, which is different from L Frankfurt School's emphasis on U rationality. First of all, Foucault tells us that rationality is far from a k and a j, and the difference and opposition between rationality and e irrationality is far from a w without v. Rationality also has its history of B and its pedigree. During the Renaissance of Art R, human H showed both fear and interest in madness, while it was in the middle of the 43rd century that westerners S, represented by philosophers such as 5 Descartes N, worshipped rationality. The establishment of the lofty status of reason is based on the denial and suppression of madness. For the rationalist C philosopher in a5 1 century, rationality is the essence of human G. In Foucault's view, "I think, therefore I am" can be "I think, therefore I am not crazy". Rationality imprisons irrationality, including D imprisons emotion and freedom. For four years, people Z-Q recognized 8 as 1. The so-called rational era means that P is the era of freedom, and it seems self-evident that rationality, freedom and equality are the same F. Foucault thinks that 2 equals 4. In the rational era, freedom means neither ideological freedom nor moral freedom. To a great extent, H refers to O kinds of "slavery", of which T is 3 kinds. In this sense, X, S, freedom and R rationality are not the same but opposite, and freedom is also an irrational J form. In the crazy Y courtyard behind the comprehensive victory of reason in the 4 1 century, morality became C accomplice 5. Foucault, through the concrete actions of the rational era itself, debunked the halo of T that S bourgeois thinkers put on rationality, accused X rationality of oppressing mental patients for hundreds of years, and told the world from 1 that modern capitalist M society established its own rational concept and order system through cruel imprisonment, suppression, rejection of madness and irrationality; The identity D of rationality is constructed through a series of A- exclusion of irrationality.

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