The Archaeology of Knowledge (1972) makes my eyes bleed and my bravery go wavery. But I think it might be the most relevant and does have some of his most pertinent moments:
'no longer - treating discourses as groups of signs (signifying elements referring to contents or representations) but as practices that systematically form the objects of which they speak.' (49).
'It would certainly be a mistake to try to discover the truth about madness at a particular time by interrogating the being of madness itself, its secret content, its silent, self-enclosed truth; mental illness was constituted by all that was said in all the statements that named it, divided it up, described it, explained it, traced its developments, indicated it various correlations, judged it, and possibly gave it speech by articulating, in its name, discourses that were to be taken as its own.'(32)
He does a kind of negative description in Part II Chapt 2 of what the unity of various groups (medicine, economics, grammar) could be based on: it isn't their topics of enquiry, their 'form and type of connexion', their system of coherent concepts, or the persistance of themes. He whittles it down to the idea of 'dispersions' - 'Whenever one can describe, between a number of statements, such a system of dispersion, whenever, between objects, types of statement, concepts, or thematic choices, on can define a regularity (an order, correlations, positions and functionings, transformations), we will say, for the sake of convenience, that we are dealing with a discursive formation.' (38)
There's the big, crucial "nothing has any meaning outside of discourse" in there somewhere, but I can't find it.
Anyway, much more palatable and salacious is his description of the incitement to sexual discourse (Part Two, Chapter 1 of The History of Sexuality Vol. I: The Will to Knowledge). Go for that instead. But thanks for prompting me to excavate the stacks. |