Michel Foucault - Time Quotes
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The critical ontology of ourselves has to be considered not, certainly, as a theory, a doctrine, nor even as a permanent body of knowledge that is accumulating; it has to be conceived as an attitude, an ethos, a philosophical life in which the critique of what we are is at one and the same time the historical analysis of the limits that are imposed on us and an experiment with the possibility of going beyond them.
When I was a student in the 1950s, I read Husserl, Sartre, Merleau-Ponty. When you feel an overwhelming influence, you try to open a window. Paradoxically enough, Heidegger is not very difficult for a Frenchman to understand. When every word is an enigma, you are in a not-too-bad position to understand Heidegger. Being and Time is difficult, but the more recent works are clearer. Nietzsche was a revelation to me. I felt that there was someone quite different from what I had been taught. I read him with a great passion and broke with my life, left my job in the asylum, left France: I had the feeling I had been trapped. Through Nietzsche, I had become a stranger to all that.
The question here is the same as the question I addressed with regard to madness, disease, delinquency and sexuality. In all of these cases, it was not a question of showing how these objects were for a long time hidden before being finally discovered, nor of showing how all these objects are only wicked illusions or ideological products to be dispelled in the light of reason finally having reached its zenith. It was a matter of showing by what conjunctions a whole set of practices—from the moment they become coordinated with a regime of truth—was able to make what does not exist (madness, disease, delinquency, sexuality, etcetera), nonetheless become something.