读Foucault《The History Of Sexuality》
重读选择了英文版，总体说来，这次阅读已经没有以前的那种冲击感了。
p17 The seventeenth century,then,was the beginning of an age of repression emblematic of what we call the bourgeois societies,an age which perhaps we still have not completely left behind.
实际上，当福柯努力想击碎建构起来的意识形态时，仍然有人坚持为了社会的运行，需要意识形态的存在。
p77 Prince Mongogul，这个是什么典故呢。
p91 福柯对于Method的抽取，从而从常见的law and power的逻辑中跳出来。
p94 a certain number of propositions:
power is not something that is acquired,seized,or shared,something that one holds on to or allows to slip away;power is exercised from innumerable points,in the interplay of noegalitarian and mobile relations.
--Relations of power are not in a position of exteriority with respect to other types of relationships(economic processes,knowledge relationships,sexual relations),but are immante int the latter;they are the immidiate effects of the divisions,inequalities,and disequilibriums which occur in the latter,and conversely they are the internal conditions of these differentiations;relations of power are not in superstructural positions,with merely a role of prohibition or accomaniment;they have a directly productive role,wherever they come into play.
--Power comes from below;that is ,there is no binary and all-encompassing opposition between rulers and ruled at the root of power relations,and serving as a general matrix--no such duality extending from the top down and reacting on more and more limited groups to the very depths of the social body.
--Power relations are both intentional and nonsubjective.
--Where there is power,there is resistance,and yet,or rather consequently,this resistance is never in a position of exteriority in relation to power.
这一系列的定理都是对于黑格尔主奴关系的解读，尤其是权力来自于奴隶。
p125 值得注意bourgeois body
第二卷
p26 关于道德的很重要一点：它实际上是个体行为的服从和衡量的规则。
p47 注意福柯追溯历史时论述给人带来的精细感。
p51 In any case,in the reflection of the Greeks in the classical period,it does seem that the moral problematization of food,drink,and sexual activity was carried out in a rather similar manner.
基督教的原罪观念，对于各种规训的形成有关键作用。其将本来是私人的苦行行为变成了适用于所有人的罪感和耻感。
福柯在第二卷中对希腊和罗马人的各种观念的研究是值得借鉴的。
p122 Women should therefore marry about the age of eighteen,and men at thirty-seven or thereabouts.If those ages are observed,union will begin while the bodies of both partners are still in their prime--Aristotle
希腊人相当注重家政学，因为家政与治国并没有本质上的区别。而且在丈夫往往是妻子年龄两倍的情况下（女人一般都是15岁左右出嫁），对于妻子的教育也成了必要的一部分。而且，从一开始就强调，家庭是中的丈夫需要保护婚姻所认可的妻子的各种特权，但不包括性忠诚。丈夫需要运用智慧--他的节制和他作为家长的本领--总是让他承认妻子的各种特权，反过来，妻子为了保持这些特权，应该很好地在家务及其相关的事务中履行自己的职责。
p188 We can talk about their "bisexuality," thingking of the free choice they allowed themselves between the two sexes,but for them this option was not referred to a dual ,ambivalent,and "bisexual"structure of desire.To their way of thinking,what made it possible to desire a man or a woman was simply the appetite taht nature had implanted in man's heart for "beautiful" human beings,whatever their sex might be.
从基督教对于身体的限制所带来的两性的严格区分，延展出了各种相关的规训体系。
第三卷
p4 The Interpretation of Dreams by Artemidorus is the only text that remains,in full,of a literature that was abundant in antiquity:the literature of oneirocriticism.
福柯所转述的阿米泰多尔书中的内容颇为令人惊讶，也揭开了道德体系的遮盖。
p32 In order to be "good,"the sexual act that one dreams needs to obey a general rule of "isomorphism."And,speaking schematically still,one may add that this rule takes two forms:"analogy of postion" and "economic adequation."福柯的论述总是围绕着技术化和经济考量过程而来的，实际上，这是将之前的社会学用以论证体系的合法性的方法抽取出来，从源头开始摧毁整个体系。
p59 And Seneca alludes to a practice which he also speaks of in another letter:brief training periods of "fancied poverty" to be done every month and in the courseof which ,by voluntarily placing oneself "within the confines of destitution" for three or four days,one experiences a bed of straw,coarse clothing,and bread of the lowest quality:"not a game,but a test"(non lusus,sed experimentum).One does not deprive oneself for a moment in order to sharpen one's tastefor future refinements but to convince oneself that the worst misfortune will not deprive one of the things one absolutely neneeds,and that one will always be able to tolerate what one is capable of enduring at times.
福柯对于希腊的伦理观念的研究，其实其重要性要超出了这本书本身。
p146 第五章英文版为Wife，中文版为“女人”，为什么呢
p17 The seventeenth century,then,was the beginning of an age of repression emblematic of what we call the bourgeois societies,an age which perhaps we still have not completely left behind.
实际上，当福柯努力想击碎建构起来的意识形态时，仍然有人坚持为了社会的运行，需要意识形态的存在。
p77 Prince Mongogul，这个是什么典故呢。
p91 福柯对于Method的抽取，从而从常见的law and power的逻辑中跳出来。
p94 a certain number of propositions:
power is not something that is acquired,seized,or shared,something that one holds on to or allows to slip away;power is exercised from innumerable points,in the interplay of noegalitarian and mobile relations.
--Relations of power are not in a position of exteriority with respect to other types of relationships(economic processes,knowledge relationships,sexual relations),but are immante int the latter;they are the immidiate effects of the divisions,inequalities,and disequilibriums which occur in the latter,and conversely they are the internal conditions of these differentiations;relations of power are not in superstructural positions,with merely a role of prohibition or accomaniment;they have a directly productive role,wherever they come into play.
--Power comes from below;that is ,there is no binary and all-encompassing opposition between rulers and ruled at the root of power relations,and serving as a general matrix--no such duality extending from the top down and reacting on more and more limited groups to the very depths of the social body.
--Power relations are both intentional and nonsubjective.
--Where there is power,there is resistance,and yet,or rather consequently,this resistance is never in a position of exteriority in relation to power.
这一系列的定理都是对于黑格尔主奴关系的解读，尤其是权力来自于奴隶。
p125 值得注意bourgeois body
第二卷
p26 关于道德的很重要一点：它实际上是个体行为的服从和衡量的规则。
p47 注意福柯追溯历史时论述给人带来的精细感。
p51 In any case,in the reflection of the Greeks in the classical period,it does seem that the moral problematization of food,drink,and sexual activity was carried out in a rather similar manner.
基督教的原罪观念，对于各种规训的形成有关键作用。其将本来是私人的苦行行为变成了适用于所有人的罪感和耻感。
福柯在第二卷中对希腊和罗马人的各种观念的研究是值得借鉴的。
p122 Women should therefore marry about the age of eighteen,and men at thirty-seven or thereabouts.If those ages are observed,union will begin while the bodies of both partners are still in their prime--Aristotle
希腊人相当注重家政学，因为家政与治国并没有本质上的区别。而且在丈夫往往是妻子年龄两倍的情况下（女人一般都是15岁左右出嫁），对于妻子的教育也成了必要的一部分。而且，从一开始就强调，家庭是中的丈夫需要保护婚姻所认可的妻子的各种特权，但不包括性忠诚。丈夫需要运用智慧--他的节制和他作为家长的本领--总是让他承认妻子的各种特权，反过来，妻子为了保持这些特权，应该很好地在家务及其相关的事务中履行自己的职责。
p188 We can talk about their "bisexuality," thingking of the free choice they allowed themselves between the two sexes,but for them this option was not referred to a dual ,ambivalent,and "bisexual"structure of desire.To their way of thinking,what made it possible to desire a man or a woman was simply the appetite taht nature had implanted in man's heart for "beautiful" human beings,whatever their sex might be.
从基督教对于身体的限制所带来的两性的严格区分，延展出了各种相关的规训体系。
第三卷
p4 The Interpretation of Dreams by Artemidorus is the only text that remains,in full,of a literature that was abundant in antiquity:the literature of oneirocriticism.
福柯所转述的阿米泰多尔书中的内容颇为令人惊讶，也揭开了道德体系的遮盖。
p32 In order to be "good,"the sexual act that one dreams needs to obey a general rule of "isomorphism."And,speaking schematically still,one may add that this rule takes two forms:"analogy of postion" and "economic adequation."福柯的论述总是围绕着技术化和经济考量过程而来的，实际上，这是将之前的社会学用以论证体系的合法性的方法抽取出来，从源头开始摧毁整个体系。
p59 And Seneca alludes to a practice which he also speaks of in another letter:brief training periods of "fancied poverty" to be done every month and in the courseof which ,by voluntarily placing oneself "within the confines of destitution" for three or four days,one experiences a bed of straw,coarse clothing,and bread of the lowest quality:"not a game,but a test"(non lusus,sed experimentum).One does not deprive oneself for a moment in order to sharpen one's tastefor future refinements but to convince oneself that the worst misfortune will not deprive one of the things one absolutely neneeds,and that one will always be able to tolerate what one is capable of enduring at times.
福柯对于希腊的伦理观念的研究，其实其重要性要超出了这本书本身。
p146 第五章英文版为Wife，中文版为“女人”，为什么呢
有关键情节透露
- 作者: Michel Foucault
- 出版: Vintage Books
- 定价: USD 15.00
- 装帧: Paperback
- 页数: 304
- 时间: 1990-4-14