傅柯的自我書寫：傅柯寫傅柯

Foucault Writes Foucault: Michel Foucault’s Self Writing

傅柯明確指出書寫是重要的自我技術，是為了改變自我與差異思考所從事的實驗。然而當他自己書寫了《哲學家辭典》的〈傅柯〉詞條時，這個技術在一種反身性中被增壓到臨界狀態：傅柯同時作為書寫主體與書寫客體，傅柯、〈傅柯〉、〈傅柯〉裡的傅柯，傅柯寫的〈傅柯〉內外層套疊加成傅柯的劇中劇，傅柯本人成為考古學的最後一個分析客體，成為一種被考古學處理後的知識空間或問題化場域。在〈傅柯〉一文中，傅柯研究傅柯，亦是考古學凝視考古學。考古學既是方法，也同時是方法施加的客體。這或許就是傅柯的哲學遺囑，傅柯的為己存有。〈傅柯〉使得傅柯得以被思考，但卻是在自我對自我的轉型與概念的重新問題化中才成為可能。書寫者與書寫客體進行雙重的轉型，書寫生產了考古學不可或缺的為己客體而促成了在己主體。當傅柯動筆書寫自己時，他促成了考古學的完美閉環，一個絕妙的考古學生態場，傅柯問題性的最終形式。

Writing is one of the most important techniques of the self, Foucault emphasizes. It is the experimentation by which the subject can change himself. When Foucault himself writes“Foucault,”an entry in the Dictionary of Philosophers, the technique of the self is reinforced by reflexivity: Foucault is both the subject who writes and the object he writes about. Foucault,“Foucault,”Foucault in“Foucault,”“Foucault”written by Foucault, etc. become a mise-en-abyme. Foucault himself becomes the last object of archaeology; he is a space or field of knowledge that is problematized and analyzed by archaeology. In“Foucault,”Foucault studies Foucault, but archaeology also looks back at itself. Archaeology is at the same time the method as well as the object on which it operates. This would be Foucault’s philosophical testament, Foucault’s being in itself. The entry“Foucault”makes Foucault thinkable, but this is only possible in the modification of self in self and in the re-problematization of writing. The one who writes and what he writes are both put into this process of transformation. Writing produces the object for itself in practicing archaeology and, in so doing, completes the subject in itself. When Foucault himself writes, he produces a magnificent circuit, an ideal field of archaeology. He shows the ultra-form of his problematic.