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In cosmological theory, there were the supercelestial places as opposed to the celestial, and the celestial place was in its turn opposed to the terrestrial place.There were places where things had been put because they had been violently displaced, and then on the contrary places where things found their natural ground and stability.
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Des Espace Autres,” and published by the French journal Architecture /Mouvement/ Continuité in October, 1984, was the basis of a lecture given by Michel Foucault in March 1967.
Although not reviewed for publication by the author and thus not part of the ofﬁcial corpus of his work, the manuscript was released into the public domain for an exhibition in Berlin shortly before Michel Foucault’s death. The great obsession of the nineteenth century was, as we know, history: with its themes of development and of suspension, of crisis, and cycle, themes of the ever-accumulating past, with its great preponderance of dead men and the menacing glaciation of the world.
It was this complete hierarchy, this opposition, this intersection of places that constituted what could very roughly be called medieval space: the space of emplacement.
This space of emplacement was opened up by Galileo.These are oppositions that we regard as simple givens: for example between private space and public space, between family space and social space, between cultural space and useful space, between the space of leisure and that of work.All these are still nurtured by the hidden presence of the sacred.To be sure a certain theoretical desanctiﬁcation of space (the one signaled by Galileo’s work) has occurred, but we may still not have reached the point of a practical desanctiﬁcation of space.And perhaps our life is still governed by a certain number of oppositions that remain inviolable, that our institutions and practices have not yet dared to break down.We are in the epoch of simultaneity: we are in the epoch of juxtaposition, the epoch of the near and far, of the side-by-side, of the dispersed. I believe, when our experience of the world is less that of a long life developing through time than that of a network that connects points and intersects with its own skein.One could perhaps say that certain ideological conﬂicts animating present-day polemics oppose the pious descendents of time and the determined inhabitants of space.Structuralism, or at least which is grouped under this slightly too general name, is the effort to establish, between elements that could have been connected on a temporal axis, an ensemble of relations that makes them appear as juxtaposed, set off against one another, implicated by each other—that makes them appear, in short, as a sort of conﬁguration.Actually, structuralism does not entail denial of time; it does involve a certain manner of dealing with what we call time and what we call history.Moreover, the importance of the site as a problem in contemporary technical work is well known: the storage of data or of the intermediate results of a calculation in the memory of a machine, the circulation of discrete elements with a random output (automobile trafﬁc is a simple case, or indeed the sounds on a telephone line); the identiﬁcation of marked or coded elements inside a set that may be randomly distributed, or may be arranged according to single or to multiple classiﬁcations.In a still more concrete manner, the problem of siting or placement arises for mankind in terms of demography.