Ravissement de Frank N Stein (George Schwizgebel, 1982)
was linked to this by david a while back. it is incredible
Things get tense as Karl turns heel and shoots on these marks in defence of John Cena, the greatest of all time. It’s an in-depth look into Ol’ Steroid Skin himself, his merits and drawbacks, the excitement…
DJ Otzi touching a child dressed exactly like DJ Otzi.
Deleuze & Guattari. Anti-Oedipus
Deleuze & Guattari. Anti-Oedipus.
Michel Foucault. Madness and Civilization (Ch. 9 “The Birth of the Asylum”)
Michel Foucault, Madness and Civilization (Ch. 9 “The Birth of the Asylum”)
Michel Foucault on Tuke’s asylum, Madness and Civilization (Ch. 9 “The Birth of the Asylum”)
31 Oct 2013 / 1 note
Michel Foucault, Madness and Civilization (Ch. 7 “The Great Fear”)
Michel Foucault. Madness and Civilisation (Ch. 4 “Passion and Delirium”). 109
"In the reduction to animality, madness finds both its truth and its cure; when the madman has become a beast, this presence of the animal in man, a presence which constituted the scandal of madness, is eliminated: not that the animal is silenced, but man himself is abolished. In the human being who has become a beast of burden, the absence of reason follows wisdom and its order: madness is then cured, since it is alienated in something which is no less than its truth."
- Michel Foucault. Madness and Civilization (Ch.3 “The Insane”). 71
"It was doubtless a very old custom in the Middle Ages to display the insane. In certain of the Nurrtürmer in Germany, barred windows had been installed which permitted those outside to observe the madmen chained within. They thus constituted a spectacle at the city gates. The strange fact is that this custom did not disappear once the doors of the asylum closed, but that on the contrary it then developed, assuming in Paris and London an almost institutional character. As late as 1815, if a report presented in the House of Commons is to be believed, the hospital of Bethlehem exhibited lunatics for a penny, every Sunday. Now the annual revenue from these exhibitions amounted to almost four hundred pounds; which suggests the astonishingly high number of 96,000 visits a year …
"The only extenuation to be found at the end of the eighteenth century was that the mad were allowed to exhibit the mad, as if it were the responsibility of madness to testify to its own nature …
"Here… is madness elevated to spectacle above the silence of asylums, and becoming a public scandal for the general delight. Unreason was hidden in the silence of the houses of confinement, but madness continued to be present on the stage of the world — with more commotion than ever … Until the beginning of the nineteenth century… madmen remained monsters — that is, beings or things to be shown …
"Confinement hid away unreason, and betrayed the shame it aroused; but it explicitly drew attention to madness, pointed to it. If in the case of unreason, the chief intention was to avoid scandal, in the case of madness that intention was to organise it."
- Michel Foucault. Madness and Civilization (Ch. 3 “The Insane). 64-65
"Until the Renaissance, the sensibility to madness was linked to the presence of imaginary transcendences. In the classical eye, for the first time, madness was perceived through a condemnation of idleness and in a social immanence guaranteed by a community of labour. This community acquired an ethical power of segregation, which permitted it to eject, as into another world, all forms of social uselessness. It was in this other world, encircled by the sacred powers of labour, that madness would assume the status we now attribute to it. If there is, in classical madness, something which refers elsewhere, and to other things, it is no longer because the madman comes from the world of the irrational and bears its stigmata; rather, it is because he crosses the frontiers of bourgeois order of his own accord, and alienates himself outside the sacred limits of its ethic.”
-Michel Foucault. Madness and Civilization (Ch. 2 “The Great Confinement”). 54