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Nietzsche, Genealogy, History, P A U L A B I M W · • E D I • AN INTRODUCTION TO FOUCAULT'S THOUGHT, WITH MAJOR NEW UNPUBLISHED MATERIAL Reader Edited by P a u l R a b i n o w Pantheon Books, New York Compilation, editorial matter, and Introduction Copyright © 1984 by Paul Rabinow English translations of the Preface (original version) to The History of Sexuality, Volume II; Politics and Ethics: A n Interview; Polemics, Politics, and Problemizations: An Interview with Michel Foucault; and What is Enlighten ment? copyright © 1984 by Random House, Inc. All rights reserved under International and Pan-American Copyright Conventions. Published in the United States by Pantheon Books, a division of Random House, Inc., New York, and simultaneously in Can ada by Random House of Canada Limited, Toronto. What Is Enlightenment? based on an unpublished French manuscript by Michel Foucault. Copyright © as an unpublished work, 1984, by Michel Foucault and Paul Rabinow. Politics and Ethics: An Interview, based on an unpublished French manuscript by Michel Foucault. Copyright © as an unpublished work, 1984, by Michel Foucault. Library of Congress Cataloging in Publication Data Foucault, Michel. The Foucault reader. 1. Philosophy-Addresses, essays, lectures. 1. Rabinow, Paul. II. Title. B2430.F721 1984 194 83-19510 ISBN 0-394-52904-9 ISBN 0-394-71 340-0 (pbk.) Manufactured in the United States of America First Edition Text design by Marsha Cohen Acknowledgments Grateful acknowledgment is made to the following for permis sion to reprint previously published material: Cornell University Press: Michel Foucault, "W hat Is an Author?" translated from the French by Josue v . Harari, in Textual Strategies: Perspec tives in Post-Structuralist Criticism, edited by Josue V. Har ari, pp. 141-160. Copyright © 1979 by Cornell University. An earlier version, in French, was published in the Bulle tin de la Societe Franfaise de Philosophie. Michel Foucault, "Nietzsche, Genealogy, History," in Lan guage, Counter-Memory, Practice: Selected Essays and Inter views by Michel Foucault, translated from the French by Donald F. Bouchard and Sherry Simon, and edited by Donald F. Bouchard. Copyright © 1977 by Cornell Uni versity. Used by permission of the publisher, Cornell University Press. Random House, Inc.: Michel Foucault, The Order of Things: An Archaeology of the Hu man Sciences, translated from the French by Alan Sheri dan-Smith. Copyright © 1970 by Random House, Inc. Michel Foucault, The History of Sexuality, Volume I: An Introduc tion, translated by Robert Hurley. Copyright © 1978 by Random House, Inc. Michel Foucault, Power/Knowledge: Selected Interviews and Other Writings, 1972-1977, edited by Colin Gordon. Copyright ©1972, 1975, 1976, 1977 by Michel Foucault. Michel Foucault, Madness and Civilization, translated by Rich ard Howard. Copyright © 1965 by Random House, Inc. v vi . Acknowledgments Michel Foucault, Discipline and Punish: The Birth of the Prison, translated by Alan Sheridan. Copyright © 1977 by Alan Sheridan. Reprinted by permission of Pantheon Books, a division of Random House, Inc. Rizzoli Communications, Inc. : Michel Foucault interview, "Space, Knowledge, and Power," from Skyline (March 1982), published by Rizzoli Communications, Inc. Re printed by permission. The University of Chicago Press: Michel Foucault, "On the Genealogy of Ethics: An Overview of Work in Progress," from Michel Foucault: Beyond Structuralism and Hermeneu tics, 2nd ed., by Hubert L. Dreyfus and Paul Rabinow. Copyright © 1982, 1983 by the University of Chicago. All rights reserved . Reprinted by permission of the Univer sity of Chicago Press. Nietzsche, G e n ea log y , H i s t o r y 1. G en e al og y is gr ay, meticulous, a n d patiently documentary . It operates on a field of entangled a n d confused parchments, on d o cu m e nt s that h a v e been scratched over and recopied m a n y times. On this basis, it is obvious that Paul Reel w a s w r o ng to follow the English t end ency in describing the history of morality in ter ms of a linear development - in reduci ng its entire history a nd genesi s to an exclusive concern for utility. He ass u m ed that w o r d s h a d kept their meani ng , that desires still pointed in a single direction, and that ideas retai ned their logic; and he ig nored the fact that the w or l d of speech and desires has k n o w n invasions, struggles, plundering, disguises, ploys. From t hes e elem ent s, how e v er , g e ne al og y retrieves an indispensable re straint: it m u st record the singularity of events outside of a n y m on ot o nou s finality; it m u st seek t he m in the most unpromising places, in w h a t we tend to feel is w i t hou t h i s t o r y - in sentiments, love, conscience, instincts; it m u s t be sensitive to their recur rence, not in order to trace the gradu al curve of their evolution, but to isolate the different scenes w h e r e they e ng a g ed in dif ferent roles. Finally, genealogy m u s t define even those in stances w h e n t hey are absent, the m o m e n t w h e n t h e y r e m ai n ed u n r e a l i z e d (Plato, at Syracuse, did not become M o h a m m e d ) . Genealogy, consequently, requires patience and a k now l e d g e of details, a n d it depends on a vast accumulation of source This essay first appeared in Hommage a Jean Hyppolite (paris: Presses Universitaires de France, 1971), pp. 145-72 . Along with "Reponse au cercle d' epistemologie," which became the introductory chapter of The Archaeology of Knowledge, this essay represents Foucault's attempt to explain his relationship to those sources which are fundamental to his development. Its importance, in terms of understanding Foucault' s objectives, cannot be exaggerated. It is reproduced here by permission of Presses Universitaires de France . 76 Nietzsche, Genealogy, History . 77 material. Its "cyclopean monuments" 2 are constructed f r o m "discreet a n d �p arently insignificant truths and according to a rigorous m et ho '; t hey cannot be the product of "l ar g e a n d well-meaning rrors." 3 In short, g eneal og y d e m a n d s relentless erudition. G eneal og y does not oppose itself to history as t h e lofty and profound g az e of the philosopher m i g h t com par e to the molelike perspective of the scholar; on the cOJ:ltrary, it rejects the metahistorical d epl o y m e n t of ideal significations a n d indef inite teleologies. It opposes itself to the search for "or i g i ns ." 2. In Nietzsche, we find two uses of the w or d Ursprung. T he first is unstressed, a n d it is found alternately w i t h other t er m s such as Entstehung, Herkunft, Abkunft, Geburt. In The Genealogy of Morals, for ex a m pl e , En tsteh u n g or Ursprung ser v e s e q u ally well to denote the origin of d u t y or g u i l t y conscience;4 a n d in the discussion cif logic a nd k n o w l e d g e in The Gay Science, their origin is indiscriminately referred to as Ursprung, Entstehung, or Herkunft.5 The other use of the word is stressed. On occasion, Nietzsche places the term in opposition to another: in the first p a r a g r a p h of Human, All Too Human the miraculous origin (Wunderursprung) sought by metaphysics is set against the anal yses of historical philosophy, w h i c h poses questions uber Herkunft und Anfang . Ursprung is also u s e d in an ironic and deceptive m anner . In w h a t , for instance, do we find the original basis (Ursprung) of morality, a foundation sou ght after since Plato? "In detestable, narrow -mi nd ed conclusions. Pudend 6 Or in a related context, w h e r e shou l d we seek th rigin of religion (Ursprung), which Schopenhauer located i a particular metaphysical sen timent of the hereafter? It belongs, ver y simply, to an invent io n (Erfindung) , a sleight-of-hand, an artifice (Kunststilck) , a secret formula, in the rituals of black magic, in the w o r k of t h e Schwarzkunstler.7 One of the m o st significant texts w i t h respect to the u s e of all these terms a n d to the variations in the u se of Urspru ng is the preface to the Genealogy. At the begi nni ng of the text, it s objective is defined as an examination of the origin of m o r a l preconceptions a n d the t er m used is Herkunft . Then, Nietzsche proceeds by retracing his personal involvement w i t h this q u e s - 78 . Truth and Method tion: he recalls the period w h e n he "calligraphied" philosophy, w h e n he questioned if God m u st be held responsible for the origin of evil. He now finds this question am u si ng and properly characterizes it as a search for Urspru ng (he will shortly use the sam e term to su mm ari ze Paul Ree's activity) .8 Further on, he ev okes the anal yses that are characteristically Nietzschean an d that begi n wi t h Human, All Too Human.
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