Historicity and Transcendentality: Foucault, Cavaills, and the Phenomenology of the Concept
Author(s): Kevin Thompson
Source: History and Theory, Vol. 47, No. 1 (Feb., 2008), pp. 1-18
Published by: Wiley for Wesleyan University
Stable URL: http://www.jstor.org/stable/25478720 .
Accessed: 12/06/2013 19:33
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.
Wiley and Wesleyan University are collaborating with JSTOR to digitize, preserve and extend access to History
and Theory.
http://www.jstor.org
? Wesleyan
1-18
HISTORICITYAND TRANSCENDENTALITY:
FOUCAULT,
CAVAILLES,
AND THE
KEVIN THOMPSON
ABSTRACT
It argues
that the coher
with Foucault's
historical
is concerned
paper
methodology.
the historical
of a set of tools for unearthing
of his project
lies in its development
in the epochs
that have shaped
the present
that govern
age.
thought and practice
principles
Accord
transcendental
and historical.
claimed
that these principles
Foucault
are, at once,
This
ence
on his having
soundness
of Foucault's
developed
project
depends
ingly, the philosophical
a satisfactory
and the
of the transcendental
the absolutist
between
way of passage
purism
The paper shows
that the key to seeing how Fou
of the historical.
mundane
contingency
and largely unexplored
lies in a surprising
this desideratum
cault achieved
methodological
as it was
Husserlian
phenomenology
acknowledged:
explicitly
in the thought of the philosopher
of logic and mathemat
and practiced
of the concept.
I call the phenomenology
ics, Jean Cavailles?what
the two most
lines of interpreta
The essay has four parts. The first sketches
prominent
are
not
and
that
both
least because
tion of Foucault's
argues
they
inadequate,
methodology
tradition
that he himself
The
second
Foucault's
part lays out the rudi
heritage.
phenomenological
strand of the phenomenological
tradition
of the neglected
inaugurated
by Cavailles's
This
in turn, to set the
of Husserlian
method.
and appropriation
serves,
critique
important
and then Foucault's
distinct
first, Canguilhem's
stage for the third part that examines,
proj
both
dismiss
ments
ects
for grasping
scendental?their
the transcendental
within
the historical,
and
the historical
within
the tran
of Cavailles's
continuations
of the concept.
phenomenology
respective
a brief consideration
of the pathways
with
that this way of reading
The essay concludes
of power,
Foucault
the nexus
and subjectivation
up for understanding
opens
knowledge,
that came to define his work.
KEVIN THOMPSON
this point, convention would dictate that we enter into the various ongo
over the periodization of Foucault's texts, the shift in method from
debates
ing
to genealogy
to problematization,
and the change in problematics
archaeology
At
from knowledge
tent employment
to power
to subjectivation.
of a specific methodology
I shall call a phenomenology
But I believe
that Foucault's
consis
present?what
disputes. Indeed, it is only insofar as we situate his work within this important,
and admittedly surprising, framework that we can begin to see its real significance
and understand the challenge that it can still set before us.
said that his histories were unconventional
at a dimension
cally call human history; he designated this dimension with a variety of terms or
and les
phrases throughout his career: epistemes, dispositifs, problematisations,
I
shall
with
be concerned
just one
jeux de verite. For the purposes of this essay,
of his earliest markers for this dimension: the historical a priori. Foucault defined
this concept as the historical set of rules that serve as the conditions for the emer
gence and interrelations of the experience of discursive and nondiscursive bodies.
But what precisely did he mean by such rules?
a priori, the principles Foucault sought were neither physical causes nor
empirical regularities. They did not bring about an effect nor were they simply
persistent patterns of material processes. Instead, what Foucault searched for was
the set of requirements that various kinds of knowledge and ways of acting had to
Being
to be
what Foucault's
counted
as
historical
existing
entities
occurrences
at all.
In
this
sense,
of which
Foucault
sought
were
and
transcendental.
coupling
of
the
terms
"a priori"
It seems
and
"historical"
to contaminate
thus
appears
to produce
a self
contradictory concept.
the contingency of the particular. But Foucault
dental rules, different conditions for thought, action, and being, can be shown to
define different historical epochs. How, then, is this possible? How can a set of
conditions be at once the operative structures by virtue of which thought and ac
tion are what they are, and at the same time be mutable forms that set down the
boundaries of acceptability for what is knowable and doable within a specific age?
How is something to be at once transcendental and historical and how is it to be
grasped as such?
This, we can say, is the core concern of Foucault's critical history of thought. It
seeks nothing less than to grasp the simultaneity of historicity and transcendental
soundness of Foucault's project thus depends on his hav
ity. The philosophical
ing worked out a satisfactory way of passage between the Scylla of the timeless
HISTORICITYAND TRANSCENDENTALITY 3
universality of the transcendental and the Charybdis of the mundane contingency
of the historical, a pathway that integrates the necessity of the transcendental
with the bounded specificity of the historical. The aim of what follows is to show
that this is just what Foucault's
phenomenology
to
achieving.
of the present essay. Instead, the strategy Iwill pursue is to reconstruct a part of
tradition within which Foucault situated himself on
the relevant methodological
as it was taken up, modified,
occasions: Husserlian phenomenology
and practiced in the thought of the philosopher of logic and mathematics,
Jean
and
the
tradition
of
the
of
scientific
Cavailles,
phenomenology
rationality that
most
out
his
in
the
of
research
of
the
historian
of sci
work,
emerged
prominently
numerous
1. For discussions
of Foucault's
various treatments of the phenomenological
tradition, see Gerard
in Les mots et les choses,"
inMichel
Foucault
Lebrun, "Notes on Phenomenology
Philosopher,
transl. Timothy
J. Armstrong
(New York: Routledge,
1992), 20-37; Thomas R. Flynn, Sartre,
and Historical
Reason: Volume Two: A Poststructuralist
Foucault,
Mapping
of History
(Chicago:
of Chicago Press, 2005), chaps. 8-9; Todd May, "Foucault's Relation
to Phenomenology,"
University
to Foucault,
in The Cambridge
2nd ed. (Cambridge, UK: Cambridge
ed. Gary Gutting,
Companion
on Freedom
and Johanna Oksala, Foucault
Press, 2005), 284-311;
(Cambridge, UK:
Press, 2005), chap. 2.
Cambridge University
2.1 thus take issue with David Macey's
claim that "[i]t would be an error to identify Foucault
too
as the latter's work is grounded
in the pure phenomenology
of Husserl"
closely with Cavailles,
{The
Lives of Michel
Foucault
that seek
[New York: Pantheon Books,
1993], 132). For other accounts
to draw out the link between Foucault
and Cavailles
see Stephen Watson,
in quite different ways,
University
"'Between
Tradition
and Oblivion':
of Existence,"
UK: Cambridge
the Complications
Foucault,
in The Cambridge
Companion
ed. (Cambridge,
Press,
1994),
University
on the Historical
and Husserl
of the Sciences,"
on Science
Cavailles,
Epistemology
Perspectives
11 (2003),
107-129. Others,
in addition to Canguilhem,
who followed Cavailles
in developing
and
of scientific
include Suzanne Bachelard,
Jean Ladriere,
and
pursuing a phenomenology
rationality
Francois
Delaporte.
KEVIN THOMPSON
I
If what we have said thus far is correct, if the real barometer by which to gauge the
of Foucault's philosophical project is his attempt to work out a viable
coherence
according to the second, the field of the a priori only becomes historical insofar
as it is traversed, from without, by force relations. At the center of the divergence
in these approaches stands the question of the status of the historical a priori. As
a way into this issue, let us consider more carefully the rudiments of the case that
each
of
these
advances.
readings
The most
for
account
coherent
of
the
transcendental
is missing,
Han
argues,
and
in
words,
that words
and
things
bear
an essential
referential
interrelation.
Fou
cault calls this assumption into question by opening up the transcendental stratum
whose rules govern both what is sayable, the conditions for the formation and
usage of words, and what is visible, the conditions for the formation and employ
ment of things. Two heterogeneous but interrelated a priori forms thus constitute
this field: statements and visible objects.
et le transcen
Entre Vhistorique
Foucault:
de Michel
Han, L'ontologie
manquee
1998). A revised version of this text was translated into English
(Grenoble: Jerome Millon,
transl. Edward Pile
and the Historical,
the Transcendental
as Foucault's
Critical Project: Between
3. Beatrice
dental
Press, 2002).
(Stanford: Stanford University
and Paul Rabinow, Michel Foucault:
4. Hubert Dreyfus
Beyond Structuralism
of Chicago Press, 1983).
2nd ed. (Chicago: University
de Minuit,
Foucault
5. Gilles Deleuze,
1986); Foucault,
(Paris: Les Editions
(Minneapolis:
University
of Minnesota
Press,
1988).
and Hermeneutics,
transl. Sean Hand
HISTORICITYAND TRANSCENDENTALITY 5
Now Deleuze argues that with this line of interpretation comes a profound prob
lem. The conditions of the say able hold a position of priority over those of the visi
ble. Language possesses an intrinsic spontaneity, and, as such, can play a distinctly
determining role; light, however, the condition for what is visible, provides only
a space of receptivity: it is solely a sphere of determinability. Hence, a version of
the Kantian problematic of the relation of spontaneity and receptivity, of imagina
tion and intuition, reemerges in Foucault, and herein lies, on Deleuze's reading, its
decisive dilemma: how can the heterogeneous conditions of language and light be
adapted to each other? How can the forms of the say able, the conditions of sponta
neity, be joined with the forms of the visible, the conditions of intuition?
Foucault's
answer,
according
to Deleuze's
affected
neous
elements,
qualitative
one
by
and
another.
receptive?and
As
they
is the
analysis,
of
theory
as
power
in terms of differentials
a result,
forces
are
able
thus
of quantitative and
one another and
affect
pathic: they
are
a third
to adapt
form?at
once,
schematize
or, better,
sponta
state
dental
Deleuze
Foucault, on Deleuze's
reading, has thus been bought at the price of maintaining
its separation, its purity, with respect to the domain of becoming. History neces
sarily enters the a priori only from without. History itself is not endemic to the
transcendental.
Now
these
disparate
readings
present
a rather
stark,
and
apparently
irresolv
phenomenological
6
must
seek to reconstruct
KEVIN THOMPSON
then, precisely
is a phenomenology
of the concept?
II
On
two
separate
in
occasions?both
1978,
a lecture,
one,
the other,
an
introduc
thought. Rather than the standard divisions between Marxists and non
Marxists,
specialists and academics, theoreticians and politicians, Foucault ar
that
another, much deeper cleavage ran throughout all these streams: the
gued
French
in French
translation
6. Foucault presented the lecture in question, "Qu'est-ce que la critique? (Critique et Aufklarung),"
on the 27th of May,
A transcript of the lecture was
1978 before the Societe franchise de philosophic
84 (1990); 35-63; "What
de philosophie
in Bulletin de la societe francaise
published posthumously
inMichel Foucault, The Politics
is Critique,"
transl. Lysa Hochroth,
of Truth, ed. Sylvere Lotringer
is the text Foucault con
and Lysa Hochroth
1997), 23-82. The Introduction
(New York: Semiotext(e),
"Introduction
The Normal and the Pathological:
translation of Canguilhem's
tributed for the English
III. 1976-1979,
ed. Daniel Defert and
in his Dits et ecrits: 1954-1988.
Volume
par Michel Foucault"
in The Normal
"Introduction by Michel Foucault"
Francois Ewald (Paris: Gallimard,
1994), 429-442;
transl. Carolyn R. Fawcett in collaboration with Robert S. Cohen (Dordrecht: D.
1978, repr. New York: Zone Books,
1991), 7-24. Foucault revised this text in April of 1984 for
"La vie: l'experience et la science," Revue de metaphy
inclusion in a volume dedicated to Canguilhem,
IV. 1980
Volume
sique et de morale 90, no. 1 (1985), 3-14; reprinted inDits et ecrits: 1954-1988.
and
1994), 763-776; "Life: Experience
1988, ed. Daniel Defert and Francois Ewald (Paris: Gallimard,
Essential Works of Foucault,
and Epistemology:
transl. Robert Hurley in Aesthetics, Method,
It was,
Volume Two, ed. James D. Faubion (New York: The New Press, 1998), 465-478.
1954-1984,
Science,"
on which
he was
cartesiennes:
Introduction
Levinas
and Emmanuel
his death.
a la phenomenologie,
transl. Gabrielle
and Science,"
in Faubion,
ed., Aesthetics,
Method,
and Epistemology,
466.
HISTORICITYAND TRANSCENDENTALITY 7
strand and finds in it a distinctive
enment:
who
are we?9
But how could a research agenda dedicated to the most abstract of problems,
the foundations of logic and mathematics, have anything to do with the questions
that were
the main
to become
themes
of Foucault's
research:
power,
knowledge,
and the formation of modern subjectivity? Wouldn't one think that a philosophy
of subjectivity, a philosophy of meaning and responsibility, would have much
more to say about such matters as these? I shall come back to these questions at
the conclusion of this paper, but if we can lay out the arc along which Foucault
saw him
sought to think the simultaneity of transcendentality and historicity, and
self in doing so as carrying forward the tradition begun by Cavailles, then we can
ap
perhaps begin to see what itwas about this specific type of phenomenological
nexus of power,
proach that ultimately led him to grapple with the problem of the
knowledge, and even subjectivation.
seminal essay, Sur la logique et la theorie de la
are
science,
theory
fairly straightforward. Its aim is to develop a comprehensive
of science. His most important insight was that such a theory must not just specify
legitimate deductive forms, nor merely ground such a project in a properly con
The rudiments of Cavailles's
of con
between a philosophy
the same distinction
inMay, Foucault employed
in a way that is quite similar to the Introduction. As
of the concept
and a philosophy
in which Husserlian
to account for the disparate ways
he used this cleavage
in the Introduction,
was appropriated
in postwar France. And yet in the lecture, unlike the published
phenomenology
9. In the lecture
sciousness
work,
was
Wissenschaften
europaischen
this seemingly
inconsequential
mately at issue is establishing
tranzendentale
Meditationen,
Phanomenologie
lies in the fact that whereas
der
of
[1936]. The significance
in the Introduction what is ulti
element
examination
Northwestern
movement
Press,
2000).
KEVIN THOMPSON
logic and, of this, to its being founded upon the constitutive performances of
a transcendental logic. Husserl argues that the purpose of formal
consciousness,
sense-history,
their
scientific principles?what
traditionality?in
order
Husserl
to reactivate
these
calls their
achieve
ments
tices from which they emerged, thereby being renewed by being restored to their
original animating sources. But what this questioning-back
ultimately excavates
is the structure of historical genesis itself, what Husserl calls, in the fragment
entitled "Die Frage nach dem Urspung der Geometrie als intentional-historiches
Problem"
[1939],
the "concrete,
historical
of
Investigations
Northwestern
and Judgment:
? 9; Experience
and Karl Ameriks
II:
(Evanston,
HISTORICITYAND TRANSCENDENTALITY 9
and interweaving of original
sense-sedimentation
(Sinnsedimentierung)."12
the coexistence
sense-formation
(Sinnbildung)
Phenomenology's
uncover and renew the historically embedded accomplishments
that lie hidden and neglected behind the workings of scientific
and
aim, then, is to
of consciousness
inquiry. In this
as a kind of
Fink's
of
says, Eugen
phenomenology
description
a
to the
was
return
to
return
correct:
is
"the
the
absolutely
origin
"archaeology"
original" (SLTS, 76/408).
of taking this approach are
Cavailles shows, however, that the consequences
sense, Cavailles
on Husserl's
But,
argues,
scientific
inquiry
cannot
make
any
advance
innovation?all
ismerely
construal,
in knowledge
can
be
no genuinely
logic?that
as Cavailles
is, no norms
govern
und die
Husserl,
III," in his Die Krisis der europaischen
Wissenschaften
"Beilage
in die phanomenologische
Eine Einleitung
ed. Walter
Phanomenologie:
Philosophic,
Biemel. Husserliana,
Band VI (The Hague: Martinus Nijhoff,
1976), 380; "Appendix VI: [The Origin
of Geometry],"
in his The Crisis of European
Sciences
and Transcendental
An
Phenomenology:
to Phenomenology,
Introduction
transl. David Carr (Evanston,
IL: Northwestern
Press,
University
12. Edmund
transzendentale
1970), 371.
13. Cavailles's
critique works
object
concludes
deeply recalcitrant
to oppose. Second,
the rules of formal
ties the
ultimately
it is the foundation of all
inquiry to a stratum of activity that, precisely because
the productive
norms, cannot itself be bound by norms. As a result, the work of constitution,
activity
of conscious
and arbitrary. The transcendental
life, can be nothing more than contingent
logic that
norms of scientific
Husserl
KEVIN THOMPSON
10
78/409)14; but such movement
less
tion
of
flow
and
lived
sense-sedimentation."
a consciousness
78/409).
experience,
Therein
phenomenology
appear to provide
coexistence
In Cavailles's
and
of
interweaving
succinct
formulation,
sense-forma
"if
is
there
of scientific progress.
But what then does Cavailles
tools needed
to articulate
offer as an alternative?
the final paragraph of the essay, Cavailles provides what is an admittedly cryptic
sketch of another way of approaching the historicity of science. Its details are
murky, but we can say that he does not here propose simply to abandon the terrain
of phenomenological
inquiry. Instead, what he advances is a call for a modified
form of this methodology,
transformed precisely so as to be able to get at the pro
foundly eruptive historicity of science itself.15
approach takes its bearings from the rejection of the claim that con
life is not a detached, seamlessly
does not itself develop. Conscious
stream to which all objectivities can ultimately be traced back, as Husserl
Cavailles's
sciousness
flowing
is nothing
appeared to presume. Rather, the transcendental field of consciousness
other than the theories and investigations within which it dwells and, as such, it is
caught up in their continual movement of enrichment and overturning. The logic
of scientific development
is, then, the logic of the development of consciousness.
Cavailles writes, "The progress is material or between singular essences
[that
is, between historically distinct theories], and its engine (moteur) is the need to
surpass (depassement) each of these" (SLTS, 78/409). This, then, is the structure
of the historicity that is endemic to scientific inquiry itself. It progresses not by a
linear accumulation of knowledge, what Cavailles calls "augmentation of volume
by juxtaposition," but by a constant eruption of new insights, concepts, and grids
of intelligibility that overturn and replace what preceded them: "What comes after
is more
not because
it contains
it or even because
it
revision of contents
continual
this passage
in the Introduction?"a
14. Foucault
by
quotes
an exact refer
but without
it to Cavailles,
and eradication"?attributing
specifying
deepening
III. 1976-1979,
ence (see "Introduction
Volume
Foucault" Dits et ecrits: 1954-1988.
par Michel
in The Normal
and the Pathological,
Foucault"
14-15; and "La vie:
435; "Introduction
by Michel
"Life: Experience
IV. 1980-1988,770;
Volume
et la science," Dits et ecrits: 1954-1988.
l'experience
refers to this
and Epistemology,
471). Canguilhem
ed., Aesthetics, Method,
in
for scientific development
in terms of working out a proper historical methodology
et
in Ideologic
dans l'historiographie
his "Le role de l'epistemologie
contemporaine,"
scientifique
J. Vrin, 1988), 23-24;
rationalite dans Vhistoire des sciences de la vie (Paris: Libraire Philosophique
in the
in Ideology and Rationality
in Contemporary
"The Role of Epistemology
History of Science,"
13-14.
MA:
MIT
Goldhammer
transl.
Arthur
the
Press,
1988),
(Cambridge,
History
Life Sciences,
of
of Cavailles's
examination
15. For a more comprehensive
thought that seeks to offer an alternative
and Science,"
same passage
in Faubion,
of this final paragraph to the one proposed here, see Hourya Sinaceur, Jean Cavailles:
de France,
1994), 110-122. See also Jan
(Paris: Presses Universitaires
mathematique
Sur la logique
to Jean Cavailles,
on the entire essay in his "Postface"
useful commentary
J. Vrin, 1997), 91-142, esp. 138-142. Both
et la theorie de la science (Paris: Libraire Philosophique
seek to show the roots of Cavailles's
him, Sebestik,
thinking in Spinoza and
Sinaceur, and following
interpretation
Philosophie
Sebestik's
Brunschvicg,
and actually
but, inmy judgment, fail to see the way in which what Cavailles
proposes builds
resources he found in Husserlian
furthers the methodological
phenomenology.
upon
HISTORICITYAND TRANSCENDENTALITY 11
prolongs it, but because it necessarily breaks out (sort) of it and carries (porte)
in its content the mark, each time singular, of its superiority. There is in itmore
it is not the same consciousness"
consciousness?and
(SLTS, 78/409). With this,
we expose
dental field that grounds such knowledge, for otherwise this stratum would not be
the foundation for a form of knowing that develops in this way. It follows from
this that the transcendental must itself be alterable, changeable, and historical for
it to be the condition
Cavailles
concludes
seek to
provide
theory
of
science.
The
generative
is not
necessity
that of
an
activity,
(SLTS, 78/409).16
We find here, then, the original formation of the distinction that Foucault was
to invoke some thirty years later. At its center was the attempt to work out a
an insistence
theory of the historicity of knowledge,
to science we must think the integration of transcendentality
transcendental
that to do
justice
and histo
ricity. Cavailles therefore sets forth the basic outline of such a program, what I
of the concept. At the center of its agenda is the
propose to call a phenomenology
uncovering of a conception of the transcendental that is divorced from its roots in
consciousness,
truly
transcendental
anonymous
field.
behind
as
the ultimate
ground
of
explanation,
of
phenomenology
the concept does not thereby abandon the transcendental field itself. The promise
of Husserlian phenomenology
proves to lie, then, for Cavailles, not in the concept
of
intentionality
conceived
as
tranquil
stream,
but
in a different
form
of
ar
it is
question of exactly what is meant by a dialectic. However,
to a movement
of surpassing that is immanent within the devel
In this sense, it is a dialectic of noemata, rather than a dialectical
opment of scientific
theory itself.
relation between consciousness
and its object. For an excellent examination
of this originary dialectic,
as itwas taken up in the thought of Derrida, see Leonard Lawlor, Derrida and Husserl:
The
especially
Basic Problem of Phenomenology
Indiana University
Press, 2002), Part Two.
(Bloomington:
KEVIN THOMPSON
12
of
"dialectic"
strange
a phenomenology
the concept.
streams fed by
Ill
and Foucault ought to be
If my argument thus far is tenable?that Canguilhem
it is
seen as working under the rubric of a phenomenology
of the concept?then
equally important to recognize that they pursue this project in significantly differ
ent ways. To begin to get at what separates them, and thereby shed light on both,
we can say that whereas Canguilhem tracked the rules immanent within scientific
discourse that govern the production of veridical statements, Foucault sought to
unearth the conditions
discourses
themselves.
contrasting
rather
descriptive.18
concept,
as
uses
Canguilhem
the
is not,
term,
as we
rather
so often
a useful
account
this distinction,
to Foucault,"
From
see Arnold
in his
Canguilhem
and the Formation
(Cambridge,
of Concepts
Epistemology
Critical Project, 79-85.
192-206; and Han, Foucault's
statement of method,
18. See Canguilhem's
"L'objet de
5th rev. ed. [1968]
et de philosophie
des sciences,
d'histoire
Archeology:
Davidson,
The
Emergence
MA: Harvard
l'histoire
des
(Paris: Vrin,
and
"On Epistemology
Historical
of Sexuality:
University
sciences,"
1983), 9-23;
Press,
2001),
in his Etudes
cf. "Le role
et rationalite
in Ideologic
contemporaine,"
scientifique
l'historiographie
in Contemporary
sciences de la vie, 11-29; "The Role of Epistemology
History
1-23. For useful discus
in the History
in Ideology and Rationality
of Science,"
of the Life Sciences,
historical method,
sions of Canguilhem's
important role,
though they fail to recognize Cavailles's
de
l'epistemologie
dans l'histoire des
dans
HISTORICITYAND TRANSCENDENTALITY 13
cept. The history of science is thus to be written as a history of concepts, and this
is just what Canguilhem's
studies of health, illness, bodily reflex, and even the
concept of life itself, are. The historian's task, however, is not simply to record the
in the usages of concepts, but instead to work out what might be called
the intrinsic grammar of the scientific theories in which these concepts operate.
thus holds that a
Reversing Gaston Bachelard's important dictum, Canguilhem
historian of science must be a unique kind of epistemologist. Historians of science
variations
These
vrai) mean? In other words, how does Foucault take up the project of a phenom
enology of the concept?
Foucault argues that what Canguilhem's
approach can do, and what it does
out
is
mark
the
extraordinarily well,
changes in the truth conditions that are im
manent within
it cannot
do,
scientific disciplines.
is account
however,
for
these
transformations
themselves.
breaks. What
That
is to
"L'objet
de
l'histoire
des
in his Etudes
d'histoire
epis
et de philosophic
14
KEVIN THOMPSON
formations.
In a word,
from epistemology
to
archaeology.
flow of conscious
concept
mutable
provides access to the intentionality embedded within the eruptive flow of scien
tific change. But, as we have noted, his approach has also left open the question
of the a priori structures that govern the field within which science itself operates,
the domain of savoir, the historical a priori, the stratum of the archaeological.
Foucault's method
phenomenology,
dental
of the coexistence
and
and sense-sedimentation
archaeology
Diacritics
Zeiten
seit Leibnitzens
und Wolfs
die die Metaphysik
Fortschritte,
as the investigation
Archaologie"
gemacht hat?" where he defines "philosophische
Foucault's
renders a certain form of thought necessary
of that which
(James W. Bernauer, Michel
NJ: Humanities
Force of Flight: Toward an Ethics for Thought
Press, 1990],
[Atlantic Highlands,
202, n. 113). I believe that the intellectual
lineage that I have sought to reconstruct here supports the
"Welches
in Deutschlands
claim
that Foucault's
transcendental
actual usage
of the method
is derived more
from phenomenology
idealism.
than from
HISTORICITYAND TRANSCENDENTALITY 15
discourse,
as a result,
and,
the move
made
was
to work within
to uncover
able
the various
forms
of
intentional
ity embedded in concrete scientific disciplines. But what this approach fails to be
able to do, precisely because it remains within the internal parameters of its ob
ject, is account for the changing nature of scientific knowledge as a whole. It can
not set out the shifting sets of rules under which some form of knowledge counts
as scientific in one epoch or another. A phenomenology
of the concept demands,
then, that transcendentality and historicity be thought together; this is precisely
retrieval of the historical a priori seeks to achieve.
In the dense pivotal chapter of Uarcheologie
du savoir [1969] entitled "L'a
to examine scientific discours
et
that
Foucault
1'archive,"
argues
priori historique
es as discursive formations is to take them as they stand dispersed in the field
within which they may be said to communicate or fail to communicate with one
what Foucault's
another, the space of what Foucault calls their "positivity."21 Foucault detects here
a stratum that lies between the material interiority of science, the domain of the
statement (Uenonce), within which Canguilhem worked, and the wholly formal
exteriority of timeless structures that were Husserl's ultimate concern. It is the
space defined by the principles that govern the formation of (1) the delimitation
and description of a specific phenomenon (objects), (2) the determinate place and
an authority speaks (subject-positions),
(3) the definition of the
arrangements and complexes of acceptable statements (concepts), and finally (4)
the circumscription of compatible and incompatible theories and themes (strate
status from which
gies). These rules thus set out the "field in which itwould be possible to deploy
formal identities, thematic continuities,
translations of concepts, and polemical
interchanges" (AS, 167/127). These rules are then the conditions for the reality of
that
discourses
rules
These
are, we
are
could
say,
necessarily,
to the
extrinsic
a
at once,
scientific
and
priori
theories
historical.
They
themselves.
are
a priori
because they set down the conditions for being in the true. That is to say, they
govern not speaking in general, but what has actually been said. They define the
parameters of truth and falsity that are operative within a specific epoch and mark
a statement
the
threshold
that
for
evidential
confirmation
emergence
of
statements,
must
cross
the
law
of
their
and
disappear"
(AS,
167/127).
These
to be
in order
or disconfirmation.
They
are,
then,
coexistence
with
according
to which
rules
as a candidate
acceptable
are normative
the
"conditions
the
others,
of
specific
as
such,
bear
prescriptive efficacy. But they do so not in the sense of absolute standards whose
binding force derives from their being principles under which one can freely act,
nor do they possess some form of physical causal determinacy. Rather, these rules
function at the level of the categorial. Archaeological
research carries out a form
of transcendental
deduction:
it establishes
21. Michel
du savoir (Paris: Gallimard,
Foucault, L'archeologie
1969), 166; The Archaeology
on Language,
& The Discourse
transl. A. M. Sheridan Smith (New York: Pantheon
of Knowledge
in the text as "AS" followed by
Books,
1972), 126. All further references to this work are designated
the appropriate page reference to the French edition and then to the English translation. Where
neces
the translation.
sary, I have modified
KEVIN THOMPSON
16
happenstance
(quidfacti),
But inasmuch as these rules are categorial, the conditions for being in the true
is not only the sys
are, at the same time, historical: "the a priori of positivities
tem of a temporal dispersion; it is itself a transformable complex (un ensemble
transformable)" (AS, 168/127). The rules for the formation of objects, subjects,
and
concepts,
are
strategies
not
timeless
forms,
schemes,
or
transcendentals,
whether
formations
in (engagees dans) the very things that they connect" (AS, 168/127). Thus, the
categorial is mutable precisely because it is immanent in that which it governs.
Archaeology's
deduction
transcendental
is also,
then,
a historical
deduction:
it
be
combined,
that
is, put
to use,
and
this
is what
Foucault
calls
the
"archive"
HISTORICITYAND TRANSCENDENTALITY 17
takes up the project
tory.) Thus, Foucault, building on the work of Canguilhem,
first announced in Cavailles's
critical appropriation of Husserlian phenomenol
ogy, and works out a method that takes fidelity to the matters themselves in all
their density and fractural dispersion as its fundamental obligation. Archaeology
is thereby a phenomenology
of the concept?it
"describes discourses as practices
in
the
of
the
element
archive"
this means that, at
(AS, 173/131) ?and
specified
its core, it thinks transcendentality
positivity of knowledge.
and historicity
IV
Iwant
under which
must
description
archaeological
at once
be
historically
labors. The
investigation
close
to us,
but
no
longer
archive
our
own.
That is to say, such research can take place only with the presumption of a kind
of closure, that the epoch to be examined has "just ceased to be ours (viennent de
cesser justement d'etre les notre)" (AS, 172/130). Breaking open the historical
eidetic structures that have made us what we are thus operates in a "gap/deviation
it be the beginnings of our detachment from
(Vecart)" (AS, 172/130). Whether
the identification of disease with the body, as inNaissance de la clinique (1962,
rev. ed., 1972), or the withering away of man as the principle of
knowledge, as
in Les mots el les choses (1966), archaeology necessarily speaks from and out
of the "border of time," what Foucault calls the "outside (dehors)" of our own
language (AS, 172/130).
The second question is one that I earlier set aside: what was it about
that Cavailles
initiated
specific type of phenomenological
investigation
led
to
Foucault
not
with
the
of
ultimately
grapple
just
historicity
knowledge
with its relationship to power and subjectivity? Now, of course, even before
to describe
began
tions
between
his work
discursive
and
as genealogical
non-discursive
is always
invested
in centers,
Foucault was
practices.
interested
Consider
techniques,
procedures
but
he
in the rela
et derai
Folie
the
that
of
that
power.
18
KEVIN THOMPSON
Foucault
gained
sufficient
describing discursive practices as they are specified in the element of the archive,
to excavating the dispositif that governs discourse and power. There is perhaps
no better example of this to be found in Foucault's corpus than in Parts Two
and Three of La volonte de savoir (1976) where the "discursive orthopedics" of
telling everything [discourse] are shown to be bound up with tactics that solidify
perversion in the body [power]; both of these, in turn, are shown to operate under
the rules of a specific dispositif, a determinate
scientia sexualis (subjectivation).
"will to knowledge
(savoir)"'. the
I have argued that the coherence of Foucault's philosophical project lies in its
to unearth the stratum of experience
of a historical methodology
development
that governs the thought and practice of the epochs that have shaped the present
age. I have shown that this required him to work out a way of passage between
the absolute purism of the transcendental and the mundane contingency of the
historical. But this presented us with a rather stark choice. It seemed that the
integrity of the transcendental had to be bought at the price of excluding the im
purity of becoming or it would be condemned to be the empirical in but another
of the
guise. Setting Foucault's work within the lineage of a phenomenology
concept has, however, demonstrated that this dilemma is rooted in an important
misreading of Foucault's project. Foucault's research is dedicated to unearthing
conditions in and through which we have come to
the transcendental-historical
be what we are. It therefore stands squarely within the broader tradition of tran
It seeks to isolate the strictures that govern knowledge
scendental philosophy.
and
practice,
the work
of
critique,
so
that we
can
clearly
see where
and
how
we
DePaul
University
22. Michel
frangaise
Foucault,
de philosophic
et Aufklarung),"
of Truth, 32.
Bulletin
de la societe