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BOEHM You, in fact, has shown that Nietzsche's interpretation of the neveris interrupted, and this contituents the very fabric of reality. Moreover,for Nietzsche "explain" the world and "change" it is one and the same. But is itfor Marx? In a famous text he contrasts the changing world and itsinterpretation...FOUCAULT. Indeed, I expect that I will oppose this phrase. However, ifyou obratites to political economy, you obnarujit that Marx alwaystreats it as a method of interpretation. A famous text on "explanation"for philosophy, the end of philosophy. But, perhaps, political economy,as understood by Marx, would ask such an interpretation, which, inopposed to philosophical, would not be doomed, because could makein the calculation of the changes of the world and in some sense to interiorservice them.BEM. Another question: isn't the basic idea of Marx, Nietzsche, andFreud's idea of the self-mystification of consciousness? This not a new idea,appearing only in the XIX century and rising, to me it seems to Hegel?FOUCAULT. From my side it would be a weakness to say that it's just not the samethe problem that I wanted to deliver. I wanted to discuss interpretation assuch. Why was visurea to interpretation? Does thisthe influence of Hegel? One thing is certain: the importance of the sign, or, at least, somea change in the understanding of the importance of confidence in relation to the sign,occurred in the late eighteenth or early nineteenth century had many causes.For example, the opening of Philology in the classical sense of the word, creatingsystematics of Indo-European languages, the fact that classification methodshave lost their usefulness, - all this is probably completely transformed ourcultural world, the world of signs. Phenomena such as the philosophy of nature inbroadest sense - not only in Hegel, but others of his contemporaries andcountrymen, testifies about what happened in the culture of thetime changes in the order [regime] characters.
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