Michel Foucault in his essay "The order of speech," read at the College de France highlights very interesting to some control procedures of the mechanisms of exclusion of these parole.Rende then explicit control mechanisms of speech through procedures that depotenziano.L author 'debate is where he is a danger in speaking of the people and the proliferation of indefinite speeches. All 'inside of a company producing a discourse is controlled, selected so that they can avoid danger. All who live at 'internal appresoche companies can not talk about anything under any circumstances, you can not treat each topic. From here emerges the figure of the Fool or the man who guided by 'instinct (rather than by rationality), comes out by those controls on speech, the talk of a madman can undermine the power of others: Since the Middle Ages the insane is he whose speech may not operate normally, or at least with the same ease as that of others, so much so that the His word is considered void. A demonstration of what is said Foucault says
"Madness, since the classical age, was the naked truth, however, the man who put them in an area where it was neutralized and pale as canceled"
Often the words fear of crowds summoned to the point of inducing extreme solutions in order to "eradicate" the "virus". In the Middle Ages the insane were burned at the stake, over the centuries it was customary to close them in prisons or in special medical facilities. But with the common goal of always being checked for a sort of "quarantine", away from the community, to avoid possible infection through their words. course, it is clear that the procedures dealt with by exclusion Foucault (forbidden, partage, the will to truth) have some relevance with the desire and power: Who decided that the speeches of fools should pass without trace and others should be repeatedly cited with a frequency almost ritual? is highlighted even more the fear that the crowd forward at the expense of those who operate these exclusions in order to create a community of thinkers, or people who think a "sense Single (company address). That's why still the "Fool" is not seen in a good position compared to the systems of mass communication: It 's the one who is there to have a poor knowledge of consumption and fast, but one who seeks to get rid of these mental restrinzioni that results from certain speeches.
Barthes, in "The pleasure of the text," says the two notions of pleasure and enjoyment out of context Lacan (for a movement from conscious to unconscious) and proittandole to a universe of discourse that belongs to the area of \u200b\u200bNietzsche and Sade. It is stated in the "Pleasure of the text ":" The writer's pleasure (and his reader) accepts the letter, give up use has the right and power to say it: the letter is his pleasure, he is obsessed. The writer of enjoyment (and his reader) starts the text sustainable, the text impossible: you can not talk "about" such a text, you can only speak "in" it, in its own way, get into a desperate plagiarism, hysterically affirm the void of enjoyment. " Barthes also makes the difference between the text of pleasure and enjoyment of the text:" text of pleasure: the one that meets, gives euphoria, what is the culture, tied to a comfortable practice of literature. Text of enjoyment: the one that puts in a state of loss, that that discomfort (perhaps ad nauseam), shakes the assize historical, cultural, psychological, the reader, the consistency of his tastes, his values \u200b\u200band his memories, puts a strain on his relationship with language. " Opposition radical would be: the pleasure is produced by the repetition, the enjoyment is the product of the event is early, everything breaks loose at once. The pleasure of the text is the euphoria, satisfaction, and enjoyment is the shock; enjoyment in the subject loses the consistency of his ego. If you can not hide the pleasure and dry up the sources of enjoyment, this is because it is unspeakable, because it occupies the place, however the enjoyment is in-speakable. To define the pleasure of the text must also define the text, and we can define it as: the space of a rare speech from which every scene is missing, the text is not a dialogue, it's like a small island, shows the asocial nature of pleasure. At the scene of the text the reader encounters himself and his thoughts, he encounters the language in its founding moment and not imposed. Barthes also implements a search for what is around the work, to the text. The text should give the test to be desired, this test is the writing, which defines it as: the science of the pleasures of language. It also analyzes the desire to read according to their own preferences, dislikes and motivations associated with this activity. Following its analysis can be groped the reconstruction of a typology of the pleasures of reading. Firstly there is the fetishist who will agree with the text cut, with the splitting up of quotations, with the pleasure of the word. The obsessive would have the pleasure of the letter, of the languages \u200b\u200bout of phase, the meta-languages. The paranoid consume or produce texts winding, as stories developed reasoning, restrictions secret. The hysteric is one who takes the text at face value, which comes into play without content, which is no longer the subject of any critical examination. Apply also his investigation of signs and literature with this brings to light the fact that the writer is suffering from the effects of his writing, as it is dragged by a current, which moves and turns. So the language of novels, poems reveals itself through the desire that he writes is owned and ends thrown on the scene of the page as a cuttlefish bone on the beach.
"The Order of the speech" is the text with which Michel Foucault held the inaugural lecture at the Collège de France, (December 2, 1970) in which he faced the favorite themes of "exclusion procedures "affecting the speech. In the texts of "History of Madness in the Classical" (1961) and "Birth of the Clinic" (1963), Foucault through extensive archival research reconstructs the system of madness by opening a new conception of the relationship between "reason-unreason" and is the gradual marginalization of mental illness and the final subjugation of the "mad" men of reason.
"In a society like ours, you know, of course, the procedures of exclusion". Of the three great systems of exclusion that affect the speech, that is, the forbidden word, the partition of madness, and the will to truth, I will do what the madness: the so-called "partage"-partition between reason and madness. The term derives from the Latin follis madness, expression of an onomatopoeic word that literally means "bellows", "leather bag" or "balloon" and indicates, by metaphor, an empty-headed person. The term insanity is defined in the first place is the plight of people with severe mental illness, or a momentary lapse of reason. By extension, the term refers to all forms of stupidity, lack of wisdom and inability to judge well. The madness is attributed also to any behavior that results from a strong disturbance produced by the senses, as is the case of an exasperated, vibrant passion of love, or an unbridled desire (to love to distraction).
Fool is the one living on the edge, do not fit in the group and in the category in which social habits and the force of common sense classify everyone's life, his painful and heartbreaking reality, even forced to suppress his feelings of love.
Even in the song "I'll give her a rose," the singer Simon Webbe and analyzes the theme of Fools writes:
*************** will give you a rose A red rose to paint everything A rose for every tear from your console and a rose to be able to love ... ... My name is Antonio and I'm mad I was born in '54 and I live here since I was a child I thought of talking with the devil
So I have closed forty 'years in a mental hospital I am writing this letter because I can not speak ... ... I'm like a piano with a broken key The agreement dissonant orchestra of drunks And day and night are alike In the dim light that pierces the opaque glass me because I'm afraid I'm still under For healthy society we have always been rubbish stinks of piss and sawdust This mental illness and has no cure .... . ... The question marks are crazy sentence without Thousands of spaceships that do not return to base are puppets hung out to dry in the sun I crazy are apostles of a God who does not want them I manufactures polystyrene snow with my condition is that they are left alone Now take a telescope measured ... And look distance between me and you ... who is more dangerous? ... not like the medical records crammed in the last Of all my memories to fade ... ****************
analyzing words, we understand how the singer should describe the role that the fool in our society and how it looks in the eyes of others, and wants to show us how once again that only fools have understood the true meaning of the masculine noun "love". For centuries the word of the insane or was not accepted or understood and was regarded as a source of truth, sometimes ignored and dropped into silence, and for this he can tell us something profound truth about man, can show himself as a "prodigious reserve area. " Foucault through his research has sought to understand how the mad were approved, rejected and excluded from society because the madness in society was and is still a form of separation between individuals arising from a basic cultural attitude ; worked in liberating the insane from an identification given by common sense and medicine and the institutions involved at a later time to justify and explain the effects of this opposition. Foucault examined and analyzed the methods and institutions that classify as crazy as this, investigating the specific institutions mandated to contain the madness that represent the emergence of a new form of the edge of unreason ( Deraison ) or mental hospitals. Today this "word" puts us in ambush, and the role of the doctor give ear to the word of maintaining a neutral break.
The crowds since the different periods has had various assignments, the ancient Greeks considered two meanings of the concept neutral: in the first sense was a form of insanity due to human weakness, while the second was considered of divine origin and was in a frenzy of enthusiasm or inspiration, often in classical Greek literature, the crowd was determined by the divinity, or ecstatic possession punishment for crimes or sins, his figure in the Middle Ages was seen in the many stunts and carnival folk electing a witness to a truth hidden and unacceptable, and the crowd was interpreted as the result of possession of a magical origin, astrology, love, or demonic. Humanism was looking at the crowd through an eccentric look and detector to turn to in search of a sense of things. The study of human mental illness reached its zenith in the twentieth century psychiatry and the insanity of the last century, attributed to a machine more efficient, not more integrated in its environment, no longer able to create social and economic values. Today, the situation of institutions where people live has changed Codest and Garfunkel the singer describes his experience through the centers visited and contrasted the current situation in the former asylum centers, saying that these structures in the lives of patients: "They are especially important because they are accepted, they have a chance to socialize and to undertake the normal range. In the cases I've seen, for example, people have their own room where they can put their personal belongings: it will seem trivial, but this is a way to recover their dignity and identity, when compared to the depersonalization of which they were victims in the old asylums. So how can you give them, through therapeutic activities and rehabilitation, to find means to communicate their experience and mend a broken relationship with the world. Visiting different centers, I realized how art can be useful. Paint or sculpt it enables them to form a pure, natural, in a mood they are experiencing at that moment. " Is there a different aspect of art that Cristicchi wanted to highlight: the contiguity between the artistic sensibility and that of someone who is mentally disturbed, which emerges from the meeting had kerosene with Alda Merino, one of the greatest Italian poets contemporary, recently deceased, who spent long periods of his life in an asylum. "I had read his works and I had a reverence for him. It 's a person who has a great charisma and at the same time, it has a great culture. When he speaks of giving you big emotions. Of course you realize that listening has a sensitivity that we "normal" will never know! And above all, listening to understand that is not crazy. " Finally the other side of the psychiatric centers, experience of those who work there in there, "people to be able to emotionally cope with such complex situations have been put on a kind of armor. But despite this, all share a tremendous passion for what they do. "
One of the most fascinating books of Michel Foucault is the ordre du discours , "The Order of Discourse", read by himself at the Collège de France in December 1970. Foucault explains his method, work projects, the scope of its investigation. Above all, examine procedures for inspect, select, organize and distribute the production of speech.
But what is truth in the Sermon?
The Sermon is not a system of signs that refers to something else, but ' practice that systematically form the objects mentioned in ': it is therefore self-sufficient, self-regulating and is not attributable to a cause or a single fund external to it, nor to an empirical or transcendental subject, nor to the economic and socio-historical, nor the spirit of the times. The speech, however, is part of a network of relationships of power that permeates every society: it is a practice that depends on power, but that also generates power. A power that every individual tries to take over, that's how the French linguist defines the speech. The production of speech in any society is controlled, selected and organized through the procedures for exclusion: interdict the partition and then the will to truth .
The interdict : when you do not have the right to say everything, we can not talk at all times, in fact anyone who can not talk about anything, that's why taboo object, ritual circumstances and preferential right of the subject speaking. These are the three types of interdict crossing each other give rise to a more dense grid, for example, now is when it comes to sexuality and politics, as if the speech is apparently linked to the desire and power. But it is not obvious what the desire, but the Speech is what you fight, and the power of that seeks to take possession.
Partition (right-madness): think of the opposition between reason and madness. In the Middle Ages the word of the crowds was not taken into account, because he had no logical sense, or were attributed to the strange powers, to announce the future, seeing the world with wisdom and ingenuity. But today the word is heard and deciphered the crowds, through institutions (mental hospitals, care homes, psychiatric hospitals, etc. ..) that allow doctors and psychoanalysts to help and listen to their patients. Madness then today is no longer seen as a negative element.
will to truth (true-false) principle of which Foucault devoted himself more. In the sixth century the Greeks believed that the "true discourse" was the one for which there was respect, which had to submit, because it was pronounced by those who ruled, saying the power and which attended and executed. A century later, things began to change, the truth was no longer in what the speech was, but what he said, that is, towards the utterance itself and its meaning. In fact, now is the will to truth and is supported by institutional practices such as teaching, publishing, etc ... by the way in which knowledge is deployed in a company, how it is promoted, distributed and allocated.
Over the centuries, many scholars, philosophers and linguists have tried to understand what the real truth of the discourse, theorising ideas about work, but even today the truth of the Sermon is volatile. The speech becomes our object of desire, the men trying to reach his understanding, his truthfulness, but you can never understand, despite being analyzed, if a speech is true or false, because it fails to give us and make us fully understand its magnitude. One Voice, we know that is real, because it is really spoken by someone, but you can never be sure if the statement is true or false.
Besides these, there are other methods of control and delimitation of discourse, where the speeches tend to control themselves. Are procedures that do not work as principles of classification, sorting and distribution but want to master a dimension of discourse that Foucault calls event and appropriate.
remarks in the society there is a difference between the speeches, those who "say" but do not stay, come when they are laid, and those that remain, that gives rise to new acts, which are ritually transmitted, which vary, which are taken up and cited (as do our cultural system: legal and religious texts, literature, scientific books etc. ...). The comment must be said for the first time what had been said and repeat what had never been detto.Il comment is a discourse that is not born by chance, from a text also says different things, but once again the source text. In comment "... the new is not what is said but in the event of his return."
L 'author : Foucault does not intend to author who writes or reads a text, but' The author 'as a principle of grouping of discourses, as the unit of origin of their meanings'. The function of the author goes beyond what is present and the materiality of those who actually writes a work, depending on the era in Europe, the author has given the status of truth to his work only by virtue of its signature or did not bother to disclose its size, as literary texts of the Middle Ages. The principle of limiting the discussion to his individuality, seeks to give coherence to the infinite possibilities dl language.
Another limitation principle to recognize is the discipline, the organization of the disciplines, however, opposes both the author comments that, for a variety of reasons, not individualizing discipline, is defined by a range of objects and methods, it is repetitive, but instead require new sentences. But not everything is what discipline is about something real. For example in medicine, is not formed everything that can be said of the true disease, a disease that belongs to the first proposition, must meet strict conditions of truth, and have to go through a plan of specific objects (conceptual or technical data, acceptable metaphors). So a sentence before they can say true or false, to belong to a discipline, it must be the truth.
have passed Twenty five years after the death of Foucault, and he had been able to make predictions about the future analysis of their time. Today the procedures of exclusion, no more hesitation, in the sense that they can no longer carry on conversations because of many changes for example just think of the last twenty years with the explosion of the web, now considered the largest mass communication, capable of changing the customs and way of talking about society. With the internet it is impossible to control and organize the speech of every individual who carries on the web. Foucault spoke of individuality, today's mass.
