The Government of Self and Others pdf epub mobi txt 电子书 下载 2026
- Foucault
- 哲学
- MichelFoucault
- 社会学
- 福柯
- 政治
- 政治学
- soul
- 政治哲学
- 伦理学
- 自我
- 权力
- 治理
- 社会理论
- 福柯
- 自由主义
- 规范政治
- 现代性
具体描述
This lecture, given by Michel Foucault at the College de France, launches an inquiry into the notion of parresia and continues his rereading of ancient philosophy. Through the study of this notion of truth-telling, of speaking out freely, Foucault re-examines Greek citizenship, showing how the courage of the truth forms the forgotten ethical basis of Athenian democracy. The figure of the philosopher king, the condemnation of writing, and Socrates' rejection of political involvement are some of the many topics of ancient philosophy revisited here.
作者简介
目录信息
Translator’s Note
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One: 5 January 1983: First Hour
Remarks on method. — Study of Kant’s text: What is Enlightenment? — Conditions of publication: journals. — The encounter between Christian Aufklärung and Jewish Haskala: freedom of conscience. — Philosophy and present reality. — The question of the Revolution. — Two critical filiations.
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Two: 5 January 1983: Second Hour
The idea of tutelage ( minorité ): neither natural powerlessness nor authoritarian deprivation of rights. — Way out from the condition of tutelage and critical activity. — The shadow of three Critiques. — The difficulty of emancipation: laziness and cowardice; the predicted failure of liberators. — Motivations of the condition of tutelage: superimposition of obedience and absence of reasoning; confusion between the private and public use of reason. — The problematic turn at the end of Kant’s text.
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Three: 12 January 1983: First Hour
Reminds of method. — Definition of the subject to be studied this year. — Parresia: difficulty in defining the notion; bibliographical reference points. — An enduring, plural, and ambiguous notion. — Plato faced with the tyrant of Syracuse: an exemplary scene of parresia. — The echo of Oedipus. — Parresia versus demonstration, teaching, and discussion. — The element of risk.
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Four: 12 January 1983: Second Hour
Irreducibility of the parrhesiastic to the performative utterance: opening up of an unspecified risk/public expression of a personal conviction/bringing a free courage into play. — Pragmatics and dramatics of discourse. — Classical use of the notion of parresia: democracy ( Polybius ) and citizenship ( Euripides ).
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Five: 19 January 1983: First Hour
Ion in the mythology and history of Athens. — Political context of Euripides’ tragedy: the Nicias peace. — History of Ion’s birth. — Alethurgic schema of the tragedy. — The implication of the three truth-tellings: oracle, confession ( l’aveu ), and political discourse. — Structural comparison of Ion and Oedipus the King. — The adventures of truth-telling in Ion: the double half-life.
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Six: 19 January 1983: Second Hour
Ion: A nobody, son of nobody. —Three categories of citizen. — Consequences of political intrusion by Ion: private hatreds and public tyranny. — In search of a mother. — Parresia irreducible to the actual exercise of power and to the citizen’s status. — The agnostic game of truth-telling: free and risky. — Historical context: the Cleon/Nicias debate. — Creusa’s anger.
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Seven: 26 January 1983: First Hour
Continuation and end of the comparison between Ion and Oedipus: the truth does not arise from an investigation but from the clash of passions. — The rule of illusions and passions. — The cry of confession and accusation. — G. Dumézil’s analyses of Apollo. — Dumézil’s categories applied to Ion. — Tragic modulation of the theme of the voice. — Tragic modulation of the theme of gold.
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Eight: 26 January 1983: Second Hour
Tragic modulation of the theme of fertility. — Parresia as imprecation: public denunciation by the weak of the injustice of the powerful. — Creusa’s second confession ( aveu ): the voice of confession ( confession ). Final episodes: from murder plan to Athena’s appearance.
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Nine: 2 February 1983: First Hour
Reminder of the Polybius text. — Return to Ion: divine and human veridictions. — The three forms of parresia: statutory-political; judicial; moral. — Political parresia: its connections with democracy; its basis in an agnostic structure. — Return to the Polybius text isegoria/parresia relationship. Politeia and dunasteia: thinking of politics as experience. — Parresia in Euripides: The Phoenician Women; Hippolytus; The Baccahe; Orestes. — The Trial of Orestes.
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Ten: 2 February 1983: Second Hour
The rectangle of parresia: formal condition, de facto condition, truth condition, and moral condition. — Example of the correct functioning of democratic parresia in Thucydides: three discourse of Pericles. — Bad parresia in Isocrates.
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Eleven: 9 February 1983: First Hour
Parresia: everyday usage; political usage. — Reminder of three exemplary scenes: Thucydides; Isocrates; Plutarch. — Lines of evolution of parresia. — The four great problems of ancient political philosophy: the ideal city; the respective merits of democracy and autocracy; addressing the Prince’s soul; the philosophy/rhetoric relationship. — Study of three texts by Plato.
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Twelve: 9 February 1983: Second Hour
Plato’s Letters: the context. — Study of Letter V: the phone of constitutions; reasons for non-involvement. — Study of Letter VII. — Dion’s history. — Plato’s political autobiography. — The journey to Sicily. — Why Plato accepts: kairos; philia; ergon.
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Thirteen: 16 February 1983: First Hour
Philosophical ergon. Comparison with the Alcibiades. — The reality of philosophy: the courageous address to power. — First condition of reality: listening, the first circle. — The philosophical oeuvre: a choice; a way; an application. — The reality of philosophy as work of self on self ( second circle ).
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Fourteen: 16 February 1983: Second Hour
The failure of Dionysius. — The platonic rejection of writing. — Mathemata versus sunousia. — Philosophy as practice of the soul. — The philosophical digression of Letter VII: the five elements of knowledge. — The third circle: the circle of knowledge. — The philosopher and the legislator. — Final remarks on contemporary interpretations of Plato.
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Fifteen: 23 February 1983: First Hour
The enigmatic blandness of Plato’s political advice. — The advice of Dionysius. — The diagnosis, practice of persuasion, proposal of a regime. — Advice to Dion’s friends. — Study of Letter VIII. — Parresia underpins political advice.
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Sixteen: 23 February 1983: Second Hour
Philosophy and politics: necessary relationship but impossible coincidence. — Cynical and Platonic game with regard to politics. — The new historical conjuncture: thinking a new political unit beyond the city-state. — From the public square to the Prince’s soul. — The Platonic theme of the philosopher-king.
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Seventeen: 2 March 1983: First Hour
Reminders about political parresia. — Points in the evolution of political parresia. — The major questions of ancient philosophy. — Study of a text by Lucian. — Ontology of discourse of veridiction. — Socratic speech in Apology. — The paradox of the political non-involvement of Socrates.
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Eighteen: 2 March 1983: Second Hour
End of study of Socrates’ Apology: parresia/rhetoric opposition. — Study of the Phaedrus: general plan of the dialogue. — The conditions of good logos. — Truth as permanent function of discourse. — Dialectic and psychagogy. — Philosophical parresia.
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Nineteen: 9 March 1983: First Hour
The historical turnaround of parresia: from the political game to the philosophical game. — Philosophy as practice of parresia: the example of Aristippus. — The philosophical life as manifestation of the truth. — The permanent address to power. — The interpellation of each. — Portrait of the Cynic in Epictetus. — Pericles and Socrates. — Modern philosophy and courage of the truth.
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Twenty: 9 March 1983: Second Hour
Study of the Gorgias. — The obligation of confession ( aveu ) in Plato: the context of liquidation of rhetoric. — The three qualities of Callicles: episteme; parresia; eunoia. — Agnostic game against egalitarian system. — Socratic speech: basanos and homologia.
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Course Context
Index of Names
Index of Concepts and Notions
· · · · · · (收起)
读后感
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用户评价
我是在一个偶然的机会下接触到这本书的，当时正值我人生中的一个迷茫期，对于个人成长和人际关系都感到有些力不从心。而《The Government of Self and Others》仿佛是一束及时而来的光，照亮了我前行的道路。作者以一种极其细腻而深刻的笔触，剖析了我们在面对自身欲望、情感和行为时的种种挣扎，以及在与他人互动时所面临的挑战。书中提供的分析框架，虽然看似简单，却具有强大的解释力，能够帮助我理解那些曾经让我困惑不解的现象。我尤其喜欢作者对于“控制”这个概念的探讨，它不仅仅是指外部的权力运作，更是内在的自我驾驭。如何有效地管理自己的情绪，如何理性地做出选择，如何在复杂的人际关系中保持清醒和独立，这些都是作者着重笔墨之处。每一次阅读，我都会有新的体会和感悟，仿佛每一次翻阅，都能从中挖掘出新的宝藏。它不像一本速成的指南，而更像是一位良师益友，陪伴我在人生的道路上不断成长。书中的例子丰富多样，从古老的哲学思想到当代的社会现象，都得到了令人信服的解读。我常常会对照书中的理论，反思自己的行为模式，并从中找到改进的方向。
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评分这本书给我的感觉，就像是打开了一扇通往全新世界的大门。作者以一种极其深刻而富有洞察力的方式，剖析了“自我”与“他者”之间错综复杂的关系。我特别欣赏作者在阐述观点时所展现出的那种冷静和客观，他并没有简单地站在某个立场，而是试图从多个角度去理解问题。书中的分析框架极具启发性，它帮助我理解了那些曾经让我困惑不解的人际互动模式。我常常会在阅读过程中，停下来，对照书中的理论，反思自己的行为，并从中找到改进的方向。这本书不仅仅是对理论的探讨，更是对现实生活的深刻洞察。它让我认识到，很多时候，我们对“自我”的认知，以及与“他者”的互动，都受到更深层次的社会和文化因素的影响。
评分这本书的封面设计就深深地吸引了我，那种沉静而又充满力量的色彩搭配，加上恰到好处的留白，立刻营造出一种思考的氛围。翻开书页，我仿佛踏入了一个由文字构建的宏大空间，作者以一种娓娓道来的方式，引导我深入探索“自我”与“他者”之间错综复杂的关系。它并非那种枯燥的理论堆砌，而是通过引人入胜的案例分析、深刻的人生哲理，以及对历史事件的独到解读，勾勒出一幅幅生动的画面。我尤其欣赏作者在阐述观点时所展现出的那种平衡感，既不过分强调个体的重要性，也不全然忽视集体的力量，而是巧妙地将两者置于一个动态的相互作用之中。读着读着，我常常会停下来，在字里行间寻找自己过去的影子，那些曾经困扰我的疑问，那些难以言说的情感，似乎都在书中找到了某种程度的回应。这种“被理解”的感觉，对于一个求知若渴的读者来说，无疑是最珍贵的收获。作者的语言也十分考究，既有学术的严谨，又不失文学的感染力，仿佛一位经验丰富的智者，用最真诚的语言与你对话，让你在不知不觉中，对“自我”有了更深的认识，对“他人”也多了一份理解和包容。这本书就像一面镜子，让我得以审视自身，也让我学会如何更好地与周围的世界相处。
评分《The Government of Self and Others》是一本能够触及灵魂的书。它以一种极其宏观的视角，剖析了人类社会中“自我”与“他者”的相互作用。作者的文字充满了力量，他用简洁而深刻的语言，将复杂的哲学概念，描绘得淋漓尽致。我尤其喜欢书中对于“认同”的探讨，它揭示了我们在群体中寻找归属感的心理需求，以及这种需求如何影响我们的行为。书中的论证过程充满了智慧，每一个观点都经过深思熟虑，并辅以大量的例证。我常常在阅读过程中，会感到一种强烈的共鸣，仿佛作者就是在诉说我内心的声音。它帮助我认识到，我们并非孤立的个体，而是生活在一个由无数“自我”和“他者”构成的复杂网络中。这本书就像一位引路人，引领我穿越迷雾，找到通往理解和和谐的道路。
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评分这本书的魅力在于它能够引发读者持续的思考。作者以一种极其深刻而富有穿透力的方式，揭示了“自我”与“他者”之间的内在联系。我特别欣赏作者在文字中流露出的那种人文关怀，他不仅分析现象，更关注人本身。书中的案例分析十分精彩，它们来自不同的文化背景和社会环境，却都揭示了人类行为背后共通的规律。我常常会在阅读过程中，不自觉地进行联想，并将书中的观点应用到自己的生活经历中。它帮助我认识到，我们并非孤立存在的个体，而是生活在一个相互依存的社会网络中。这本书就像一位良师，用充满智慧的语言，引导我不断探索自我，理解他人，并以更积极的心态去面对世界。
评分《The Government of Self and Others》是一本让我耳目一新的书。作者的写作风格非常独特，他用一种极具感染力的方式，将复杂的思想呈现在读者面前。我尤其喜欢书中对于“自由”和“约束”的辩证关系的探讨，它让我对这两个看似对立的概念有了更深刻的理解。书中的论证过程严谨而有力，每一个观点都建立在扎实的理论基础之上，并辅以大量的例证。我常常在阅读过程中，会感受到一种思维的碰撞，仿佛自己正在与一位智者进行思想的交流。它帮助我认识到，真正的自由并非无所顾忌，而是在理解和尊重规则的前提下，实现自我价值。这本书就像一面镜子，让我得以审视自身，也让我学会如何以更成熟的心态去面对生活中的种种挑战。
评分这本书给我带来的震撼，是久久不能平息的。它以一种极其宏观的视角，重新审视了人类社会运行的根本逻辑。作者将“自我”与“他者”的关系，置于一个更广阔的图景中去考量，从政治、哲学、心理学等多个维度进行深入剖析。我惊叹于作者的博学多才，能够将如此复杂的概念，梳理得井井有条，逻辑清晰。它不仅仅是对个体行为的探讨，更是对社会结构、权力运作以及人类文明演进的深刻洞察。我常常在阅读过程中，陷入沉思，思考那些看似微小的个体选择，是如何汇聚成宏大的社会洪流。书中对“集体心理”和“个体意识”之间张力的描绘，尤其让我印象深刻。它让我看到了群体决策的盲目性，也让我看到了个体坚持真理的勇气。作者并没有简单地褒扬或批评，而是以一种客观的态度，展现了这两种力量的相互影响和制约。这本书就像一本思想的百科全书，让我得以窥见人类文明深处的奥秘。它鼓励我独立思考，挑战既有的观念，并以更加批判性的眼光去审视周遭的世界。
评分change of the meaning of the term parrhesia from its political origin to its use in the 4th century Christian ascetic practice. Socrates and the theme of taking care of oneself. the theme of true life which has long been shadowed by the metaphysical tradition of the philosophical history. Ancient Cynicism as an example of living a true life.
评分what is the culture of ourselves and to the others?
评分@_@
评分change of the meaning of the term parrhesia from its political origin to its use in the 4th century Christian ascetic practice. Socrates and the theme of taking care of oneself. the theme of true life which has long been shadowed by the metaphysical tradition of the philosophical history. Ancient Cynicism as an example of living a true life.
评分change of the meaning of the term parrhesia from its political origin to its use in the 4th century Christian ascetic practice. Socrates and the theme of taking care of oneself. the theme of true life which has long been shadowed by the metaphysical tradition of the philosophical history. Ancient Cynicism as an example of living a true life.
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