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ISSN 1409-6900 | UDK 82+7     Blesok no. 111 | volume  | January, 2017



                     Peer-reviewed journal
Blesok no. 111January, 2017

A Will to Questioning

p. 1
Kalina Maleska


A Will to Questioning

Translated to English by the author
     This text takes as its starting point certain views of Michel Foucault, Edward Said and Terry Eagleton, according to whom we often accept certain truths as finite because they come from authorities who, owing to their status in a given society, had the power to impose their claims or contribute to their acceptance. During the centuries, the questioning of such “truths” sometimes confirmed them, and sometimes revealed there are no arguments to support them. In order to give a small contribution to this practice of questioning, this essay will attempt to find certain unsupported claims in The Ecstasy of Communication by Jean Baudrillard, “The Death of the Author” by Roland Barthes, as well as in one Macedonian view of the development of literature.
    What Foucault, in his text “The Order of Discourse”, calls “a will to truth” refers to “truths” which, being established by authorities in a given society, as well as thanks to the fact that they have been constantly repeated throughout the years, have gained the status of truth, and are then used as a basis of a system of exclusion of those whose positions are inconsistent with the principles of the existing system. Foucault gives the interesting example of Gregor Mendel: the biologists of the nineteenth century did not realize that Mendel was right when he established several rules of heredity because Mendel’s rules were contrary to the existing “truths” (rules), according to which biology at that time formed its concepts. In other words, the methodology of Mendel was contrary to the will to truth that existed in this scientific discipline. Only later was his work recognized, so Mendel gained posthumous fame as founder of genetics.
    Similarly, in his work Orientalism, Said, speaking of the book Oriental Library, says that this work offers an idea of power and efficiency that constantly remind the reader that in order to reach the Orient, he must pass through the grids and codes of learning offered by the orientalist (71). Said therefore concludes that through such codifications, the reader is forced to accept this work as the true Orient. In such a way, the truth becomes a function of a schooled judgment, and not of the material itself (Саид 71). In other words, for a text or a speech to be accepted in society, it does not have to

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