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In addition,there are epistemological images whose outlines,location and functioning can be restored in the wholetheir positivity by means of archaeological analysis, and theycan submit two different types of organization; onediscover the properties of objectivity and consistency,which identify them as science, others do not meet thesecriteria, and therefore form their internal coherence and their relationits objects are defined only by their positivity. Suchphenomena may not possess the formal criteria of scientificknowledge, but nevertheless belong to the field of positiveknowledge. So, it would be unfair and uselessto analyze them as phenomena of opinion, or to oppose them withthe point of view of history or of criticism proper scientific entities;and even that is pointless -- to see them as connection, mixing invarious proportions of the "rational elements" with the irrational.They should return to the level of positivity that makes thempossible with the need to determine their shape. Tasksarchaeology in relation to them is twofold: it must, first,determine the method of their arrangement in the episteme, where they are rooted,and secondly, to show what their configuration is fundamentallydiffers from the configuration of the Sciences in the strict sense of the word. This special,inherent configuration should not be seen as somethingnegative-as a result of interference or internal fault,leave them outside strictly scientific forms. They are in yourprivate form form other special configuration knowledgenear the Sciences and on the same archaeological ground.
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