Trecho do livro Hidden Selves de Masud Khan.
Em seu livro (1976), Foucault argumenta: 'Sobre o meados do século XVII, uma súbita mudança ocorreu: o mundo da loucura tornou-se o mundo da exclusão ". A razão Foucault dá para esta "exclusão" é uma sócio=econômica: No mundo burguês em constituição,, o principal vício, o pecado capital que o mundo do comércio havia sido definido; era não mais, como na Idade Média, orgulho ou
ganância, mas a preguiça. A categoria comum a que todos aqueles internados em
instituições foi a sua incapacidade de participar na prática da produção, ou acumulação de riqueza (tendo culpa ou nao). A exclusão a que foram submetidos lado a lado com que a incapacidade para o trabalho, o que indica o aparecimento no mundo moderno de uma cesura que não tinha anteriormente existido. A internação, por isso, estava ligada, em sua origem e no seu significado fundamental, com esta reestruturação do espaço social."
Masud Khan- Este fenômeno foi duplamente importante para a constituição da experiência contemporânea da loucura. Em primeiro lugar, porque a loucura, que foi por tanto tempo foi aberta e irrestrita, e que por tanto tempo esteve presente no horizonte, desapareceu. Ela entrou em uma fase de silêncio sem emergir por um longo período de tempo; ela foi privado de sua linguagem; e apesar de que se continuasse a falar sobre ela, tornou-se impossível para ela falar de si mesmo. Impossível, pelo menos até Freud, que foi o primeiro a abrir novamente a possibilidade de a razão e a des-razão para comunicar-se no perigo de uma linguagem comum.
In his liter book (1976), Foucault argues: 'About the
middle of the seventeenth century, a sudden change took place: the world of madness was to become the world of exclusion.' The reason Foucault gives for this 'exclusion' is a
socioeconomic one:
In the bourgeois world then being
constituted, the major vice, the cardinal sin in that world of trade, had been defined; it was no longer, as in the Middle Ages, pride or greed, but sloth. The common category that
grouped together all those interned in these institutions was their inability to participate in the production circulation, or accumulation of wealth (whether or not through any fault of their own). The exclusion to which they were subjected hand in hand with that inability to work, and
it indicates the appearance in the modern world of a caesura that had not previously existed. Internment, therefore, was linked, in
its origin and in its fundamental meaning, with this restructuring of social space.
middle of the seventeenth century, a sudden change took place: the world of madness was to become the world of exclusion.' The reason Foucault gives for this 'exclusion' is a
socioeconomic one:
In the bourgeois world then being
constituted, the major vice, the cardinal sin in that world of trade, had been defined; it was no longer, as in the Middle Ages, pride or greed, but sloth. The common category that
grouped together all those interned in these institutions was their inability to participate in the production circulation, or accumulation of wealth (whether or not through any fault of their own). The exclusion to which they were subjected hand in hand with that inability to work, and
it indicates the appearance in the modern world of a caesura that had not previously existed. Internment, therefore, was linked, in
its origin and in its fundamental meaning, with this restructuring of social space.
Masud Khan- This phenomenon was doubly important for the constitution of the contemporary experience of madness. Firstly, because madness, which had for so long been overt and unrestricted, which had for so long been present on the horizon, disappeared. It entered a phase of silence from
which it was not to emerge for a long time; it
was deprived of its language; and although one
continued to speak of it, it became impossible for
it to speak of itself. Impossible at least until
Freud, who was the first to open up once again
the possibility for reason and unreason to
communicate in the danger of a common
language,
which it was not to emerge for a long time; it
was deprived of its language; and although one
continued to speak of it, it became impossible for
it to speak of itself. Impossible at least until
Freud, who was the first to open up once again
the possibility for reason and unreason to
communicate in the danger of a common
language,
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