This article has a twofold scope: I want to suggest that the term “philosophical archaeology” is a methodologically significant concept which is relevant when working historically with the humanities—texts primarily. As a means for this the two most interesting philosophical archaeologists will play a key role: Michel Foucault and Giorgio Agamben. Furthermore, I want to discuss why philosophical archaeology is needed when working critically with what Jan Assmann so famously has defined as cultural memory scholarship. For this purpose Carlo Ginzburg’s concept of, especially, the principle of reality will be discussed lastly where also the difference—or, perhaps, the alleged difference-between law and history, proof and fact will be debated.
the implications of de Libera’s program of a philosophical archaeology of the thinking subject for mapping the complex relationship of mutual presupposition and exclusion between philosophical, rhetorical, and talmudic traditions of thinking in antiquity, as manifested in the larger scope of these
Mark W. MacWilliams
exactly what the author is doing by what he calls his “philosophical archeology” of the emergence of the category of religion (in Japanese, shûkyô ) in the bureaucratic, diplomatic, and intellectual discourse of modern Japan. His overarching purpose is to question the very concept of “Japanese religions