Madness and Civilization: A History of Insanity in the Age of Reason

The first English translation of Madness and Civilization appeared in 1965, four years after its original publication. Previously, Madness had gained traction almost exclusively in France, where Foucault was widely recognized. Initial English-language reviews praised the work’s theory and methodology. A 1970 review lauds Foucault’s formulations as revolutionary ideas that “may well transcend [their] intrinsic merits and information” (Rousseau, G.S., “Review: Madness and Civilization” in 18th-Century Studies, 1970, p. 4). Foucault was experimenting with approaches to history and philosophy that felt simultaneously novel and rigorous. Criticisms of the book were framed as asides within overwhelmingly positive reviews.

By the 1980s, however, scholars were presenting more reserved interpretations of the book and its merits. José Guilherme Merquior’s landmark 1985 biography of Foucault, published one year after the philosopher’s death, highlights some of the book’s critical flaws. In particular, Merquior highlights the historical inaccuracies of Foucault’s portrayal of the Middle Ages and the Renaissance.

During these periods, “madness” was regarded in a far less benevolent light than suggested by Foucault (J.G. Merquior, Foucault, 1991, p. 28). There is ample evidence of cruelty toward and confinement in cells, jails, or even cages of people perceived as “mad” or “insane.” Also, madness during these times was frequently connected with sin—a moral failing or divine punishment rather than a medical condition in need of treatment.