Foucault kot nietzschejevski objektivni učenjak?

Nietzsche's diagnosis of the nihilism which has overtaken Europe is based on what he sees as a specific inability to interpret or a crisis of interpretation that affects modern man, who is threatened with being torn apart by a variety of inherited instincts. The so-called objective scholar responds to this crisis by explicitly refraining from interpretation and trying to achieve an objective, neutral description of the world. The aim of this paper is to show that Foucault’s archeological project, in spite of the apparent similarities, has little in common with this attitude. The archeologist demands discourse to be understood as something foreign, as no instrument of sense-giving, whereas the objective scholar treats his object as something familiar and well-known. Therefore, a similarity exists rather between the archeologist and the Nietzschean “polyphonic subject” that actively experiences the inability to interpret and is forced to continually change masks-identities. However, this attitude generates in both cases a specific paradoxical knowledge that gives no unity to the subject, but enables it to achieve a certain distance from the ever-present power relations.Nietzsche v svojem delu izhaja iz diagnoze nezmožnosti oziroma krize interpretacije, ki jo postavi svetu svojega časa. Na to krizo je med drugim mogoče odgovoriti tudi z držo objektivnega učenjaka, ki mnoštvu nagonov, ki grozijo, da bodo sodobnega subjekta raztrgali, postavi nasproti zahtevo po koncu prisvajanja, po golem objektivnem, zrcalnem opisu. Podoben očitek nekateri interpreti naslavljajo na Foucaulta in njegov projekt arheologije, toda izkaže se, da se arheolog in nietzschejevski objektivni učenjak razlikujeta v tem, da prvi zahteva, da v polnosti izkusimo tujost diskurza, drugi pa svoj predmet vselej razume kot nekaj lastnega in domačega. V toliko sta si prej blizu drži foucaultovskega arheologa in nietzschejevskega „polifoničnega subjekta“, ki prav tako aktivno izkuša odpoved zmožnosti interpretacije in beganje med različnimi maskami-identitetami. Ta drža pa pri obeh generira tudi določeno paradoksno vednost, ki sicer ne uspe poenotiti subjekta, predstavlja pa prvi korak iz njegove ujetosti v oblastna razmerja