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To articulate the past historically does not mean to recognize it "the way it really was" (Ranke). It means to seize hold of a memory as it flashes up at a moment of danger.
--Walter Benjamin, Illuminations , p. 247

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¦U­ÓªÀ·|³£¦³¥¦ªº¯u²z¨î«×¡A¥¦ªº¯u²zªº´¶¹M©Ê¬Fªv¡C¤]´N¬O»¡¡A¥¦±µ¨ü©M¨Ï¤§§@¬°¯u²z¨Ó¹BÂ઺¨¥»¡Ãþ«¬¡FÅý¤H¥Î¨Ó¤À¿ë©Ò¿×¯u°²ªº¾÷¨î©M¨å¨Ò¡F¥Î¨Ó»{¥i¯u°²ªº¤èªk¡F¦b¨D¨ú¯u²z®É³Q¬Ý­«ªº§Þ¥©©M¨BÆJ¡F¥H¤Î¨º¨Ç¾á·í­«¥ô¡A¨M©w¦óªÌ¬°¯u¡B¦óªÌ¬°°²ªº¤HªºªÀ·|¦a¦ì¡C¡]Foucault1980¡G131¡^
Each society has its regime of truth, its "general politics" of truth: that is, the types of discourse which it accepts and makes function as true; the mechanisms and instances which enable one to distinguish true and false statements, the means by which each is sanctioned; the techniques and procedures accorded value in the acquisition of truth; the status of those who are charged with saying what counts as true.

´«¨¥¤§¡A¯u²zªº²£¥Í¥õ¿à¤@¨ÇÅv¤O¾÷¨î¡A³o¨Ç¾÷¨î³z¹L©Ò¿×¡u¯u°²¡vªº¤À¿ë¡]©Î¬O¡u²z©Ê¡v/¡u«D²z©Ê¡v¡B¡u¬ì¾Ç¡v/¡u«D¬ì¾Ç¡vªº¹º¤À¡^±N¬Y¨ÇªF¦è±Æ°£¦b¡u¯u²z¡vªº»â°ì¤§¥~¡C¡u¯u²z¡v¡B¡uª¾ÃÑ¡v»P¡uÅv¤O¡v¤DÀôÀô¬Û¦©¡]Hacking 1980¡G35¡^¡C³o¨Ç³Q±Æ°£¦b¡u¯u²z¡v»â°ì¤§¥~¡A¥i¬O«o¦]¦¹¥i¥H¥Î¨Ó¬É©w¡B¯M¦«©M²£¥Í¡u¯u²z¡vªºªF¦è¡A¥iºÙ¬°¡u©}±qªºª¾ÃÑ¡v¡]subjugated knowledge¡^¡C¡u©}±qªºª¾ÃÑ¡v¬O¡u¤@®M³Qµø¬°µL¥Î©Î¥¼¥R¤ÀÄÄ©úªºª¾ÃÑ¡F¤Ñ¯uªºª¾ÃÑ¡A¦ì¶¥·¥§C¡A»·¦b»{ª¾©M¬ì¾Ç©ÊªùÂe¤§¤Uªºª¾ÃÑ¡C¡v¡] a whole set of knowledges that have been disqualified as inadequate to their task or insufficiently elaborated: naive knowledges, located low down on the hierarchy, beneath the required level of cognition or scientificity.¡^¡]Foucault 1980¡G82¡^³o¨Ç¡u©}±qªºª¾ÃÑ¡v³q±`¬OºØ¦b¦aªº¡u¤H¥Áªºª¾ÃÑ¡v¡]popular knowledge; le savoir des gens ¡^¡C

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¸Õ¹Ï±N¾ú¥vª¾Ãѱq©}±qªºÑè¾R·í¤¤¸Ñ©ñ¥X¨Ó¡A¤]´N¬OÅý³o¨Çª¾Ãѯà°÷©è§Ü²Î¤@¡B¥¿¦¡¡B¨Ã¥B²z½×©Êªº¬ì¾Ç½×­zªº±j¨î²Î¦X¡C¨tÃоǾaªº¬O­«·s±Ò°Ê¦b¦aª¾ÃÑ¡]¼w°Ç¯÷¥i¯àºÙ¤§¬°¡u¦¸­nª¾ÃÑ¡v¡^¡A¥H¹ï§Ü±Nª¾ÃѬì¾Ç¤Àµ¥ªº°µªk¥H¤Î¨ä¤¤Åv¤O©Ò¯A¤Îªº®ÄÀ³¡K¡K¡C¡]Foucault 1980¡G85¡^
¡Ka genealogy should be seen as a kind of attempt to emancipate historical knowledges from that subjection, to render them, that is, capable of opposition and of struggle against the coercion of a theoretical, unitary, formal and scientific discourse. It is based on a reactivation of local knowledges-of minor knowledges, as Deleuze might call them-in opposition to the scientific hierarchisation of knowledges and the effects intrinsic to their power¡K¡K

¨º»ò¡A§Ú­Ì­n­±¹ïªº°ÝÃD«K¬O¡G­«·s¶}±Ò¶m¤g©Ç½Ï¶Ç©_ªº±´°Q¡A¦pªG¤£¬O¤Ï°Êªº®öº©¶m¤gÃh¡A¤S¥i¯à®i²{¤°»ò¼Ë¸û¿E¶iªº¾ú¥v±Ô­z·N¸q¡H

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The concept of the historical progress of mankind cannot be sundered from the concept of its progression through a homogeneous, empty time. A critique of the concept of such a progression must be the basis of any criticism of the concept of progress itself. ( Illuminations : 248)

¦pªG»¡¡A®ø¸Ñ¥xÆW¤å¾Ç©M¾ú¥v¡u¸¨«áªº®É¶¡·P¡v¤§¥ý¨M±ø¥ó¬O¤Ï«q¦è¤è¤å¤Æ«Ò°ê¥D¸q¼vÅT¤§¤U¥xÆW±µ¦¬ªº¦è¤è¡u¶i®i¡v®É¶¡ªº±Ô­z©M«H¥õ¡A²{¥N¤å¾Ç©Ò¶}³Ðªº¦h­«®É¶¡©Î³\¶}±Ò¤F¥xÆW¤å¾Ç©M¾ú¥v±Ô­z±ÏÅ«ªº¤@½u¥Í¾÷¡C«Ø°ò©ó²z©Ê©M«D²z©Êªº¥æ·|¦a±a¡A¾î¸ó¥xÆW¶Ç²Î±f¥ÁªÀ·|©M²{¥NªÀ·|ªº®É¶¡¬[ºc¡A³o¼Ëªº¦h­«®É¶¡¬ð¯}¤F²{¥N²z©Êªº¡B½u©Ê¶i¦æªº®É¶¡¦ÓÅý¥xÆW¶Ç²Îªº¤¸¯À¤£¶È¤£¦Ü©ó¦b¡u²{¥N©Ê¡vªº°l¨D·í¤¤ª{·À¡A¤Ï¥i¯à¦b¨ä¶¡§êºt­«­nªº¨¤¦â¡A¦Ó¤SÁ׶}¤F®öº©Ãhªº¶Ç²Î¶m¤g·Q¹³¦M¾÷¡C§õ©ù°O¾Ð¥xÆW¾ú¥v©M±f¥Á±¡¹Ò¡A¨Ã¶i¤@¨B®¿¥Î³o¨Ç°O¾Ð¨Ó¶ì³y²{¦b¨Ã¤Ï¬Ù¶Ç°O©M¾ú¥v®Ñ¼g¤èªkªºµ¦²¤¡A¥i»¡¨ãÅé¹ê½î¤FÄAÂв{¥N©Ê±Ô­zªº¤èªk¡C

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1. »P¦¹°ÝÃD¬ÛÃöªº¬O¤Þ¥Î¦è¤è²z½×¨Ó±´°Q¥xÆW¤å¾Ç©Î¤å¤Æ²{¶Hªº¦X²z©Ê¡C½èºÃ¨ä¦Xªk©Êªº¾ÇªÌ³q±`´£¥Xªº»¡ªk¬O¡G¤Þ¥Î¦è¤è¬y¦æ²z½×¡A¦³¸¨¤J¡u¥é«_¡v¡B¡u½Æ»s¡vªº¶ûºÃ¡A¥u¦A¦¸¦Lµý¥xÆW¬°¥H¬ü°ê¬°­ºªº¦è¤è¤å¤Æ«Ò°ê¥D¸q©Ò®_ªv¡C³o¬O³\¦h·|ij¤W¤@¦A³Q´£¥X¨Óªº°ÝÃD¡C³o­Ó°ÝÃD¨ä¹ê¯A¤Î¡u¤å¤Æ¡vªº·§©À¡C¤W­z³o¼Ëªº»¡ªk¸Ì°ò¥»¤WÁô§t¤F¤@­Ó°²³]¡G¡u¤å¤Æ¡v¬O©T©wªº¨Ã¥B¦³¬Û·í²M·¡ªº¬É½u¡A©Ò¥H¤Þ¶i²§¤å¤Æ´N¬O¡u¥é«_¡v¡B¡u½Æ»s¡v¡C¦pªG§Ú­Ì©Ó»{¡A¡u¤å¤Æ¡v¬O­Ó¤£Â_§ïÅܪº¡u¹Lµ{¡v¡A¡u¥é«_¡v¡B¡u½Æ»s¡v´N¤£¬O°ÝÃD¡C°ÝÃDªº°ÝªkÀ³¸Ó¬O¡G¤å¤Æªº¥æ¬y¬O¹ïµ¥ªº¤¬°Ê©Î³æ¦V¬y°Ê¡]¥ç§YDipesh Chakrabarty©Ò»¡ªº"asymmetric ignorance"¡^¡H¬O¦b¤°»ò¼ËªºÅv¤OÃö«Y¤U²£¥Í³o¼Ëªº¥æ¬y²{¶H¡H»P¦¹¡u¤å¤Æ«Ò°ê¥D¸q¡v¬ÛÃöªº°Q½×¡A½Ð°Ñ¦ÒJohn Tomlinson, Cultural Imperialism , Baltimore: The Johns Hopkins University Press, ¯S§O¬O¨ä¤¤²Ä¤T³¹ "Cultural Imperialism and the Discourse of Nationality"¡A68-101¡C ¦³Ãöasymmetric ignoranceªº°ÝÃD,½Ð°Ñ¦Ò Dipesh Chakrabarty, "Postcoloniality and the Artifice of History: Who Speaks for 'Indian' Pasts?", Contemporary Postcolonial Theory: A Reader , 224-5.

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¥Õ¥ý«i¡]1973¡^¡C¡q§Ç¡G¬I¨û«C¡m¬ù§Bªº¥½¸Ç¡n¡r¡C¡m¬ù§Bªº¥½¸Ç¡n¡C¥x¥_¡G¤jªL¤å®w¡C­¶1-8¡C

¥Õ¥ý«i¡]1995¡^¡C¡q¬y®öªº¤¤°ê¤H¡G¥xÆW¤p»¡ªº©ñ³v¥DÃD¡r¡C¡m²Ä¤»°¦¤â«ü¡n¡C¥x¥_¡Gº¸¶®¡C­¶107-21¡C­ì¤å­ì¬°­^¤å¡A³Ìªì¦b1974ªi¤h¹y¨È¬w¨ó·|¦~·|¤W«ÅŪ¡C

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±i»w¸t¡]1995¡^¡C¡q°Kãã»P¤K0¦~¥N¥xÆW¤k§@®aªº¡u±i·R¬Â¡v¼ö¡r¡C¡m¤¤¥~¤å¾Ç¡n²Ä23¨÷²Ä8´Á¡A­¶56-75

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