DISCIPLINE AND PUNISH: the flesh will be torn from his breasts, arms, thighs and calves with red-hot pincers, his right hand, holding the knife with which he committed the said parricide, burnt with sulphur, and, on those places where the flesh will be torn away poured molten lead, boiling oil, burning resin, wax and sulphur melted together and then his body drawn and quartered by four horses and his limbs and body consumed by fire, reduced to ashes (Foucault 1995, p2).
‘A new object made its appearance in the imaginary landscape of the Renaissance, and it was not long before it occupied a privileged place there, this was the Ship of Fools …’ history of madness foucault
Guattari Essay in chaosophy: ‘To have done with the massacre of the body’ : ‘I’ oppress myself inasmuch as ‘I’ is the product of a system of oppression that extends to all aspects of living.’ (Guattari 2009, p208)
‘others steal our mouths, our anuses, our genitals, our nerves, our guts, our arteries, in order to fashion parts and works in an ignoble mechanism of production which links capital, exploitation and family… we can no longer allow others to turn out mucous membranes, our skin, all our sensitive areas into occupied territory – territory controlled and regimented by others, to which we are forbidden access.’ (Guattari 2009, p209)
Foucault: discipline and punish: For Foucault the prisoner ‘is seen but he does not see; he is the object of information, never a subject in communication’ (Foucault 1995, p200).
Foucault said: ‘We should admit… that power produces knowledge (and not simply by encouraging it because it serves power or by applying it because it is useful); that power and knowledge directly imply one another; that there is no power relation without the correlative constitution of a field of knowledge, nor any knowledge that does not presuppose and constitute at the same time power relations’ (Foucault 1972, p 29). Foucault M. Archaeology of Knowledge. (trans.) A. M. Sheridan Smith. London: Tavistock; 1972
DISCIPLINE AND PUNISH: ‘It would be wrong to say that the soul is an illusion, or an ideological affect. On the contrary, it exists, it has a reality, it is produced permanently around, on, within, the body by the functioning of a power that is exercised on those punished – and, in a more general way, on those one supervises, trains and corrects, over madmen, children at home and at school, the colonized, over those who are stuck at a machine and supervised for the rest of their lives…. [born out of] methods of punishment, supervision and constraint … the soul is the effect and instrument of a political anatomy; the soul is the prison of the body.’ (Foucault 1995, p30)
DEHANE HETEROTOPIA AND THE CITY:
Koolhaas used the project to present his attitude towards architecture after visiting the site of the Berlin Wall. He claims that it was in that moment when he understood the power of architecture or rather its absence. He saw potential in the void following the length of the Berlin Wall; as he put it: ‘Where there is nothing everything is possible; where there is architecture, nothing (else) is possible’
OF OTHER SPACES: Foucault mentions that in such a city there was a ‘hierarchic ensemble of places; urban places and profane places; protected places and open, exposed places; urban places and rural places (all these concern the real life of men).’
OF OTHER SPACES: Heterotopias are spaces that exclude. They are ‘sacred’ or ‘forbidden’ spaces that present the negative attitude of the society towards events that they envelop. Rejected from the totality of public life they are places for ‘a state of crisis’,
LECTURES AT THE COLLEGE DU FRANCE: For Foucault: ‘Discipline (…) analyses and breaks down; it breaks down individuals, places, time, movements, actions, and operations. It breaks them down into components such that they can be seen, on the one hand, and modified on the other…’
Those events were, as Foucault put it, ‘[c]onflicts of conduct on the borders and edge of the political institution’.
 Foucault M. Of other spaces. Diacritics. Spring 1986. Vol. 16. No 1. p 22-27. p 22
 Ibid. p 24
 Ibid. p. 56-57
 Ibid. p 198