Thanks forFirstly
Secondly, nevertheless, there seems to be à light flaw in your translation of asylum: "a" is not the latin ablative (like in "a priori") but the greek privative (meaning "not" or "without"): although the modern sense of asylum, as an institution, does not obviously point to it, asylum is a place (generaly sacred) where there is not right of seizure, luckily.
As for the "historical a priori"(independant of or not given in experience, but appliable to any object of possible experience, universal and necessary), which, indeed, is central in the foucaldian definition of experience it poses some analytical questions too, as to how Foucault builds and applies a (several) rule(s) of transformation to the kantian a priori: does it relate to the (transcendantal) subject as such(constitutive of conditions and a little more), to the categories (concepts, conditions of objects, or representations), or to the forms of intuition -internal: time, or external: space-(conditions of apparition or presentations). Or/and does it relate to the synthetic a priori judgement (rule of construction of an object in experience or practice, ie synthesis between a concept, or a conceptuel determination, and an ensemble of "spatio-temporal"-i am not sure of the english equivalent- determinations, which allows a synthesis between -at least-two heterogeneous concepts)?
And these, of course, are just a beginning, staying within the first of the critics.
Kevin Turner a écrit:
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Pr. Xavier Delcourt
Vice-Président Politique européenne et relations internationales
Université Robert Schuman (Strasbourg 3)
delcourt@cuej.u-strasbg.
tel (33)0388144514
fax (33)0388144535
Secondly, nevertheless, there seems to be à light flaw in your translation of asylum: "a" is not the latin ablative (like in "a priori") but the greek privative (meaning "not" or "without"): although the modern sense of asylum, as an institution, does not obviously point to it, asylum is a place (generaly sacred) where there is not right of seizure, luckily.
As for the "historical a priori"(independant of or not given in experience, but appliable to any object of possible experience, universal and necessary), which, indeed, is central in the foucaldian definition of experience it poses some analytical questions too, as to how Foucault builds and applies a (several) rule(s) of transformation to the kantian a priori: does it relate to the (transcendantal) subject as such(constitutive of conditions and a little more), to the categories (concepts, conditions of objects, or representations), or to the forms of intuition -internal: time, or external: space-(conditions of apparition or presentations). Or/and does it relate to the synthetic a priori judgement (rule of construction of an object in experience or practice, ie synthesis between a concept, or a conceptuel determination, and an ensemble of "spatio-temporal"-i am not sure of the english equivalent- determinations, which allows a synthesis between -at least-two heterogeneous concepts)?
And these, of course, are just a beginning, staying within the first of the critics.
Kevin Turner a écrit:
Firstly, Happy New Year to One and All.
Secondly:
If we can say that Foucault’s analysis in "Discipline and Punish" relates not, or not exclusively, to the birth of the bricks and mortar we call prison, but rather to a modern experience in which ‘the soul is the prison of the body’ (DP: 30); then we can say, with regard to the analysis he undertakes in "Madness and Civilization," that what he is attempting to account for is not simply the “experience of madness,” nor 'The Birth of the Asylum,' but rather the historical a priori for the constitution of a field of possible experience in which "reason is the asylum (seizure [1]) of the mind (i.e. soul)?
[1] Latin /asylum/, from Greek /asylon/, from /a-/ and /sylon/, /syle/ right of seizure.
Regards - Kevin.
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Pr. Xavier Delcourt
Vice-Président Politique européenne et relations internationales
Université Robert Schuman (Strasbourg 3)
delcourt@cuej.u-strasbg.
tel (33)0388144514
fax (33)0388144535