Abstract
To begin with, let us recapitulate the argument so far. Foucault was not concerned with language as a matter of linguistics. From the start, his problem was rather how social reality, as we know it, was constituted in discourse. ‘My problem is essentially the definition of the implicit system in which we find ourselves prisoners; what I would like to grasp is the system of limits and exclusion which we practice without knowing it; I would like to make the cultural unconscious apparent’ (Foucault, 1989, 71). What bedevilled Foucault’s archaeology of knowledge in the late 1960s was, however, that he conceptualised discourse formations as autonomous, self-sufficient systems, the functioning of which could be explained without reference to some system-external outside. In this context, the subject was conceived as an effect of discourse and would amount to little more than a mirror image of the subject-positions produced within a given discursive regime.
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