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下面为大家整理一篇优秀的paper代写范文- Foucault's thought of historical philosophy，供大家参考学习，这篇论文讨论了福柯的历史哲学思想。福柯的哲学是一种独特的哲学，他通过一些从未被哲学家注意的边缘领域如疯癫、犯罪等的历史考察来分析哲学问题。福柯将哲学主题引入历史中，表层是历史分析，深层是哲学思考，在历史研究中包含着一套独特的历史哲学思想和方法论。

Foucault's philosophy is a kind of unique philosophy, he analyzes the philosophical problems through the historical investigation of some frontier fields, such as madness, disease, crime and sex, which have never been noticed by philosophers. Foucault introduced the theme of philosophy into history, the surface is historical analysis, deep is philosophical thinking, in the historical research contains a unique set of historical philosophy thought and methodology. Foucault critically criticizes the traditional historical doctrine, to break the "historical myth", to Reshape "the true history", to challenge the traditional Western rationality, subject, progress and collectivity, and to disintegrate the foundation of the traditional historical concept and provide a new way for us to study history and philosophy.

In the Vandovert Little cemetery in France there is a simple tombstone engraved with "Paul-Michelle Foucault, professor of the French Academy, 1926~1984". Who is Paul-Michelle Foucault? Looking up at the 20th century Sky, the stars are shining brightly. But we can find an extremely bright star at one glance, that is Michel Foucault. Foucault is a contemporary thinker, known as the most important philosopher in France after Sartre. The name Foucault is the name we cannot but mention in the 20th century Western civilization, thought, academic and so on. His influence on the whole of French and contemporary Western thinkers is so great that there is almost no field in the contemporary school of thought and humanities and social sciences to avoid the light of his thoughts. As the famous American scholar Kliezman said: "The death of Foucault in the French intelligentsia caused a huge gap." In modern history, no thinker has had such a great influence on history, philosophy, literature and literary theory, social science and even medicine as he did. Even the famous French philosopher Deleuze declared: This century will be called the "Foucault era."

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Foucault is a traditional and anti-Western Orthodox civilization thinkers, is one of the greatest philosophers of the present age. But he was always unwilling to classify his thoughts as belonging to any genre or even to give his thoughts a specific label. However, after all, he profoundly influenced the whole postmodernism thought mode and its methodology, and even influenced many important viewpoints of postmodernism. Therefore, people often classify him as the representative of postmodernism, and even be regarded as the enlightening thinker of postmodernism.

The basic starting point of Foucault's thought is to criticize modernity, human centered doctrine and humanism. Like other postmodernism, Foucault opposes the Enlightenment to equate rationality, emancipation and progress, and holds that modernity is essentially a form of control and domination, subject and knowledge being the product of its construction. Moreover, in his view, the Western traditional ideology is committed to obliterate various differences, to establish a whole history, a unified world view, a unified value system and a unified civilization. This ideology has two complementary aspects in philosophy: on the one hand, people's consciousness as the original subject of all historical development and all actions, on the other hand, the history as a continuous progress. Therefore, Foucault's philosophy of history mainly criticizes modernity and human-centered doctrine, including the negation of historical rationality, historical subject, historical collectivity and continuity, i.e. linear progress. The following points can be summed up in detail:

In classical times, a powerful way of controlling humans began to form and peaked in modern times. Engels had a classic description of the modernity: "Everything must be defended in a rational court or given up the right to exist." The perception of thought becomes the only measure of everything. Rationalism, as a sign of the Enlightenment, ascended the stage of history. Thus, rationality as the historical hidden "Yuan power" by all cultural scholars to obey.

Foucault believes that modern rationality is a coercive force. In the classical period, human rationality was liberated from theology, and it tried to reconstruct social order in a mess and chaos. Since 18th century, all human behavior has been integrated into the empire of modern discourse practice. The task of enlightenment is to extend "rational political power" and gradually penetrate into every corner of society and standardize people's daily life. In this way, Foucault opened the Mask of modernity. Originally, the spirit of rational truth will bring historical progress and human liberation of the modern creed, in fact, it is not a misnomer, it is just different from the former modern society of another traditional system. The reason myth of enlightenment is to conceal and suppress pluralism, otherness and multiplication by the vanity of "seeking for the same".

In the book "Madness and Civilization", Foucault through the study of the phenomenon of madness, reveals how madness in the Western society is historically constituted as the antithesis of rationality, and then be shelved. He first discovered some kind of historical interruption from the Renaissance to 1656 years. Before the 1656, Western societies and cultures were still receptive to madness, but when the 1656 Paris "General Hospital" was born, the madness was rejected as an alien and "irrational danger". Thus, the discourse structure and social system of opposing and suppressing mania are also established. In the classical and modern discourse practice, the boundary between sanity and psychosis, normality and abnormality was first established. Rationality makes the demarcation of rationality and irrationality by means of exclusion, refusal, confinement, obstruction, concealment and so on, thus establishing their own authority. The reason is that this kind of negative mechanism succeeds in realizing the irrational control.

Both the subject and the rationality are an invention of modern society, and as modern science replaces religion, the rational individual replaces God. Modern concepts, whether scientific, political or historical, are positioned with the orientation of the subject. Therefore, the elimination of the subject is also the elimination of all the modern concepts associated with it. It can be said that the subject has become a tool for the general critique of modernity. Foucault appeared in the Face of modernity, and after Nietzsche shouted the death of God, he declared the death of man.

In the words and things, Foucault embarked on the archaeological analysis of the modern humanities. He studied the historical conditions and the specific structure and rules of the modern humanities, and analyzed the inherent rules, preconditions and normative procedures of the Renaissance, the classical period and the modern period. In particular, he analyzed that "man" was born with the flourishing of life science, economics and linguistics. In short, "Man" is the product of a modern period. Concretely speaking, with the disintegration of the classical period, the first time, human being is not only the subject of knowledge, but also the object of modern scientific research. From the beginning, however, the concept of "man" is very contradictory, it is both the subject of cognition and the object of experiential scientific research, that is, it is the mixture of "the constituent and the constituted person". However, with the advent of the 20th century, a variety of new science came out, such as "Psychoanalysis Theory", "linguistics" and "ethnology" make people as the subject of cognition precarious, the subject is no longer the starting point of knowing and dominating the object, but the result of language, desire and unconsciousness, and thus the "person" dies.

Modern view of history as a gradual accumulation of progress in the latitude of time, it once again abandoned the backward, stagnant concept, set up optimism. Foucault criticized the traditional historical linear progressive view. The linear progressive view is the assumption that as a whole human being is progressive, the self conversion of rational history is like the progress of biologists ' conception of the kind of history, which is a continuous progress and development, and is a dialectical advance. Foucault emphasizes that this illusion is not scientifically said, but the history of Science said, in addition, I do not mean that human nature is not progressive, I would like to say, "How do we Progress?" Such problems are a bad approach. The question is ' How did it happen? ' And what is happening now is not better, more advanced, better understood than what happened in the past.

Foucault thinks that the progress of history is a priori teleology, which presupposes a predetermined goal of people's constant movement toward it. This goal is also carried out in the linear chronicle time, so the chronicle time is a background or a priori framework for formal processing of experience. It has the same magical function, on the one hand, just because of the time has a new and old, the difference between innovation and imitation and the difference of different value grades; On the other hand, no matter how contradictory, incompatible, broken, vague, and not the more the phenomenon, once incorporated into the frame and reassembled, the history becomes the ideal, Continuous, thus having the life. Rationality becomes the destiny or purpose of mankind, and uses some transcendental discourse units to maintain this purpose.

Foucault's genealogy and archaeology methods interrupted the continuous process of transcendental teleology of thought history and abandoned the historical development theory of optimism. It says that not everything is going to get better day by day. Actually, things will be more relevant to the specific circumstances and circumstances of the situation, rather than being tied to a necessity; things will be more arbitrary rather than self-evident; things will be more complex, more ad hoc and historic, rather than determined by the inevitable anthropological constants. In the Western mainstream tradition, the rationality, the progressive idea and the madness, the crime are all the specific social discourse and the Non discourse practice constructs, in different time will have the different significance. History is the transformation of the Knowledge ―― power system, it will break it under certain conditions, reconstruct another knowledge ―― power system, we can't say whether this kind of conversion has the progress from low to high.

Foucault's opposition to rationality and progress is directed toward the grand discourse hegemony of modernity and oppression since enlightenment. The spirit of rational truth is not for the so-called Human Liberation, progressive theme, but another kind of control force. Since enlightenment, rationality has obtained unprecedented coercive force by disguising and suppressing pluralism and otherness. One of the important tasks of Foucault is to disturb it, restore the pluralism, diversity and multiplication of discourse, give the subject of rejection, forgetting, marginalization, such as madness, punishing discourse, sexual discourse, unofficial history, and not enough attention. He used these microscopic words to confront the hegemony of the grand discourse and to abolish the overall historical priority. If we say in the historical narrative, abstract grand narrative occupies the historical narrative of the rostrum, history has become the capital of the history of the word, then, Foucault's theory is to exclude the traditional historical pulpit of the micro-narrative, the singular, capital of the history of the complex, plural, lowercase history.

In the archaeology of knowledge, Foucault resolutely opposes the history of the concept of collectivity, it also describes the revolutionary consequences of the abrupt changes in the history of ideas: "It has separated the long series from the progress of consciousness, the teleology of reason or the development of human thought; it has questioned the convergence and completion of these two topics; it has questioned the possibility of the totality." It leads to the individualization of different series ... the general historical concept is a teleology, that is to say that human beings are purposefully moving toward a predetermined goal from low to high, while Foucault is to show that the development of consciousness and the totality of rational teleology is impossible.

Foucault opposes the category of cultural totality such as the use of the world ideal type and the spirit of the Times by historians and philosophers, and he must question Teleology and collectivity by series, Bounds and chance. He advocated the substitution of general history for the whole. Because the overall history "seeks to reconstruct the general form of a civilization, the material or spiritual principles of a society, the implications of all the phenomena of a period, the coherence of these phenomena, that is, the ' face ' of a period that people use metaphors to describe." General history discusses special forms of series, distinctions, boundaries, faults, fluctuations, changes, transformations, gaps, chronology, and possible relationship types. Because the general history of all the phenomena are compressed in the only core, that is, principles, meaning, spirit, world view, the overall form around. The general history is in contrast to this, the general history will show the absence of the main, decentralized, not central, filled with a variety of contingency space.

The general view of history is to establish the principle and core of the rational and capitalized subject of capital, and then use such abstract principle and core to dominate all civilized phenomena. Foucault's critique of the general view of history is done by clearing the general philosophy theory in the past. Foucault criticizes the general Anthropological center of Kant, which lies at the centre of modern historical consciousness and history, because Kant transformed the poor and limited subject's tectonic power into a priori condition of all knowledge, regarded history as continuous progress and a distant collective consciousness; the history philosophy of the black is the typical general history doctrine. Foucault not only opposes the totality of Kant's limited subject, but also opposes the totality of Hegel's absolute spirit, and Foucault criticizes Marx's general theory of thinking and general analysis. Foucault believes that theory is practice, local, regional and not general practice, is used to construct suitable for the reader to use the tool, rather than to build a system of eternal truth.

In a word, Foucault's research results have an important influence on the development of contemporary Western history and philosophy. Foucault's philosophy is a unique philosophy, he does not like other philosophers to discuss the history of the great Philosopher's ideas, nor the traditional philosophical concepts, but through some of the frontier areas have never been the philosopher's attention such as madness, disease, crime, sex and other historical investigation to analyze philosophical problems. Foucault is the way to introduce philosophy theme into history, the surface is historical analysis, deep is philosophical thinking, in the history of research contains a unique set of historical philosophy thought and methodology. By using archaeology and genealogy, Foucault critically criticized the traditional historical doctrine, to break the "historical myth", to reshape the "true history", and to challenge the traditional Western historical rationality, subject, progress and collectivity, and to disintegrate the foundation of the traditional historical concept and provide a new way for us to study history and philosophy. Thus also created the incomparable charm of Foucault's philosophy.

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