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As already mentioned, the language in the episteme of the nineteenth century transformed fromtransparent facilitator of thinking and views in the object of knowledgewith its own Genesis and history. This loss of languagea privileged place in the space of thinking is filled severalways. First, the pathos of the positivist dream of a perfect logicalpurified from the accidents of everyday use the language of science;second, the restoration of the "critical" value of language learning, ita special role in the art of understanding texts; third, the emergence ofliterature in the narrow and proper sense of the word, reviving the language in its"intransitive", being self-closed. For modern thinking the most importantscope of the language is the interpretation and formalization, orotherwise, identifying that , in fact, spoken language, and that allit might be said. The limit of interpretation-a clash with thethe unconscious, which is not expressible in any language (Freud andthe phenomenology). The limit of formalization -- the pure forms of thinking, devoid oflanguage shell and translucent in its logical structure (Russell andstructuralism). And here, says Foucault, archaeological soil bothanswers, despite their outward opposite one. But the most characteristic feature of modern episteme is, according to Foucault,her attitude to the man.
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