近期不斷被詢問: 到貨了沒 ? 的 #知識考古學 補書終於到了~！！
—
L. A Fillingham 等《認識傅柯》FOUCAULT FOR BEGINNERS 時報文化，1995，p.96
The Archaeology of Knowledge (French: L'archéologie du savoir) is a 1969 methodological and historiographical treatise by the French philosopher Michel Foucault, in which he promotes "archaeology" or the "archaeological method", an analytical method he implicitly used in his previous works Madness and Civilization(1961), The Birth of the Clinic (1963), and The Order of Things(1966).[1] It is Foucault's only explicitly methodological work.
Foucault's premise is that systems of thought and knowledge ("epistemes" or "discursive formations") are governed by rules (beyond those of grammar and logic) which operate beneath the consciousness of individual subjects and define a system of conceptual possibilities that determines the boundaries of thought and language use in a given domain and period.[1] Foucault also provides a philosophical treatment and critique of phenomenologicaland dogmatic structural readings of history and philosophy, portraying continuous narratives as naïve ways of projecting our own consciousness onto the past, thus being exclusive and excluding.
Contents
[hide]Summary[edit]
Foucault argues that the contemporary study of the history of ideas, although it targets moments of transition between historical worldviews, ultimately depends on continuities that break down under close inspection. The history of ideas marks points of discontinuity between broadly defined modes of knowledge, but the assumption that those modes exist as wholes fails to do justice to the complexities of discourse. Foucault argues that "discourses" emerge and transform not according to a developing series of unarticulated, common worldviews, but according to a vast and complex set of discursive and institutional relationships, which are defined as much by breaks and ruptures as by unified themes.[2]
Foucault defines a "discourse" as a 'way of speaking'.[3] Thus, his method studies only the set of 'things said' in their emergences and transformations, without any speculation about the overall, collective meaning of those statements, and carries his insistence on discourse-in-itself down to the most basic unit of things said: the statement (énoncé). During most of Archaeology, Foucault argues for and against various notions of what are inherent aspects of a statement, without arriving at a comprehensive definition.[2] He does, however, argue that a statement is the rules which render an expression (that is, a phrase, a proposition, or a speech act) discursively meaningful. This concept of meaning differs from the concept of signification:[4] Though an expression is signifying, for instance "The gold mountain is in California", it may nevertheless be discursively meaningless and therefore have no existence within a certain discourse.[5] For this reason, the "statement" is an existence functionfor discursive meaning.[6]
Being rules, the "statement" has a special meaning in the Archaeology: it is not the expression itself, but the rules which make an expression discursively meaningful. These rules are not the syntax and semantics[7] that makes an expression signifying. It is additional rules. In contrast to structuralists, Foucault demonstrates that the semantic and syntactic structures do not suffice to determine the discursive meaning of an expression.[8]Depending on whether or not it complies with these rules of discursive meaning, a grammatically correct phrase may lack discursive meaning or, inversely, a grammatically incorrect sentence may be discursively meaningful - even meaningless letters (e.g. "QWERTY") may have discursive meaning.[9] Thus, the meaning of expressions depends on the conditions in which they emerge and exist within a field of discourse; the discursive meaning of an expression is reliant on the succession of statements that precede and follow it.[10] In short, the "statements" Foucault analysed are not propositions, phrases, or speech acts. Rather, "statements" constitute a network of rules establishing which expressions are discursively meaningful, and these rules are the preconditions for signifying propositions, utterances, or speech acts to have discursive meaning. However, "statements" are also 'events', because, like other rules, they appear (or disappear) at some time.
Foucault's analysis then turns towards the organized dispersion of statements, which he calls discursive formations. Foucault reiterates that the analysis he is outlining is only one possible procedure, and that he is not seeking to displace other ways of analysing discourse or render them as invalid.[11]
Foucault concludes Archaeology with responses to criticisms from a hypothetical critic (which he anticipates will occur after his book is read).
Reception[edit]
Philosopher Gilles Deleuze describes The Archaeology of Knowledge as, "the most decisive step yet taken in the theory-practice of multiplicities."[12]
L'Archéologie du Savoir by Michel Foucault 1969
英文
- Foucault, Michel. 1969. The Archaeology of Knowledge. Trans. A. M. Sheridan Smith. London and New York: Routledge, 2002. ISBN 0-415-28753-7.
中文
《知識的考掘》王德威譯 台北：麥田，1993
內容簡介
《知識考古學》北京：三聯，1998
內容簡介
本書以考古學的方法梳理人類知識的歷史。 這實際上就是對話語進行描述，但不是描述書籍（與其作者的關系），也不是描述理論（與其結構和一致性），而是研究通過時間表現為醫學、政治經濟學、生物學的日常而神秘的總體。
在這觀念歷史努力通過辨讀文本揭示思想的秘密運動的地方，作者要表現的是“言及之物”的層次；它出現的條件，並合的形式及環節，變化的規律“言及之物”的領域，就是所謂的“檔案”。考古學旨在對之進行分析。
作者簡介︰
米歇爾‧福柯（Michel Foucault，1926--1984）20世紀極富挑戰性和反叛性的法國思想家。青年時期就學于巴黎高等師範學校，以後曾擔任多所大學的教職。1970年起任法蘭西學院思想系統史教授，直至去世。 福柯的大多數研究致力于考察具體的歷史，由此開掘出眾多富有沖擊力的思想主題，從而激烈地批判現代理性話語；同時，福柯的行文風格具有鮮明的文學色彩，講究修辭，飽含激情，這也是他在歐美世界產生巨大影響的一個重要原因。
目錄
第一章 引言
第二章 話語的規律性
1 話語的單位
2 話語的形成
3 對象的形成
4 陳述方式的形成
5 概念的形成
6 策略的形成
7 意見與結論
第三章 陳述和檔案
1 陳述的確定
2 陳述的功能
3 陳述的描述
4 稀少性、外在性、並合性
5 歷史的先驗知識和檔案
第四章 考古學的描述
1 考古學和思想史
2 獨特性與規律性
3 矛盾
4 比較的事實
5 變化與轉換
6 科學與知識
第五章 結束語
維基百科，自由的百科全書
《知識考古學》（L'Archéologie du Savoir）是米歇爾·傅柯於1969年出版的著作。
該書對《詞與物》所受到的評論做出了回應。該書涉及英美的分析哲學，尤其是speech act理論（言語行為理論）。在該書中，傅柯對話語的基本單元「陳述」進行了分析。該書是傅柯的重要著作，在哲學上有很高的理論價值。
“It is comforting, however, and a source of profound relief to think that man is only a recent invention, a figure not yet two centuries old, a new wrinkle in our knowledge, and that he will disappear again as soon as that knowledge has discovered a new form.”
―from THE ORDER OF THINGS: An Archaeology of the Human Sciences (1966) by Michel Foucault
With vast erudition, Foucault cuts across disciplines and reaches back into seventeenth century to show how classical systems of ⋯⋯ 更多
內容簡介
本書以考古學的方法梳理人類知識的歷史。 這實際上就是對話語進行描述，但不是描述書籍（與其作者的關系），也不是描述理論（與其結構和一致性），而是研究通過時間表現為醫學、政治經濟學、生物學的日常而神秘的總體。
在這觀念歷史努力通過辨讀文本揭示思想的秘密運動的地方，作者要表現的是“言及之物”的層次；它出現的條件，並合的形式及環節，變化的規律“言及之物”的領域，就是所謂的“檔案”。考古學旨在對之進行分析。
作者簡介︰
米歇爾‧福柯（Michel Foucault，1926--1984）20世紀極富挑戰性和反叛性的法國思想家。青年時期就學于巴黎高等師範學校，以後曾擔任多所大學的教職。1970年起任法蘭西學院思想系統史教授，直至去世。 福柯的大多數研究致力于考察具體的歷史，由此開掘出眾多富有沖擊力的思想主題，從而激烈地批判現代理性話語；同時，福柯的行文風格具有鮮明的文學色彩，講究修辭，飽含激情，這也是他在歐美世界產生巨大影響的一個重要原因。
目錄
第一章 引言
第二章 話語的規律性
1 話語的單位
2 話語的形成
3 對象的形成
4 陳述方式的形成
5 概念的形成
6 策略的形成
7 意見與結論
第三章 陳述和檔案
1 陳述的確定
2 陳述的功能
3 陳述的描述
4 稀少性、外在性、並合性
5 歷史的先驗知識和檔案
第四章 考古學的描述
1 考古學和思想史
2 獨特性與規律性
3 矛盾
4 比較的事實
5 變化與轉換
6 科學與知識
第五章 結束語
維基百科，自由的百科全書
《知識考古學》（L'Archéologie du Savoir）是米歇爾·傅柯於1969年出版的著作。
該書對《詞與物》所受到的評論做出了回應。該書涉及英美的分析哲學，尤其是speech act理論（言語行為理論）。在該書中，傅柯對話語的基本單元「陳述」進行了分析。該書是傅柯的重要著作，在哲學上有很高的理論價值。
“It is comforting, however, and a source of profound relief to think that man is only a recent invention, a figure not yet two centuries old, a new wrinkle in our knowledge, and that he will disappear again as soon as that knowledge has discovered a new form.”
―from THE ORDER OF THINGS: An Archaeology of the Human Sciences (1966) by Michel Foucault
With vast erudition, Foucault cuts across disciplines and reaches back into seventeenth century to show how classical systems of ⋯⋯ 更多
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