The archaeology of knowledge
Citations
201 citations
Cites background from "The archaeology of knowledge"
...In other words, the way in which we talk about a phenomenon such as mobile learning both describes and constructs the way in which it is put into practice (Foucault, 1972; Mills, 1997; Spradley, 1979)....
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200 citations
199 citations
Cites background from "The archaeology of knowledge"
...…social research is Russian structuralist and, later, French poststructuralist (Barthes, 1977; Culler, 2002; Genette, 1979; Todorov, 1990), postmodern (Foucault, 1972; Lyotard, 1984), psychoanalytic (Lacan, 1977) and deconstructionist (Derrida, 1977) approaches to narrative within the humanities....
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...The second academic antecedent to contemporary narrative social research is Russian structuralist and, later, French poststructuralist (Barthes, 1977; Culler, 2002; Genette, 1979; Todorov, 1990), postmodern (Foucault, 1972; Lyotard, 1984), psychoanalytic (Lacan, 1977) and deconstructionist (Derrida, 1977) approaches to narrative within the humanities....
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198 citations
Cites background from "The archaeology of knowledge"
...In thinking about ‘identity’ I draw on post-structuralist1 critiques of the enlightenment’s liberal vision of autonomous, rational individuals, instead imagining the self as a complex and contradictory space in which discourses (Foucault, 1972) work and are worked (Flax, 1990)....
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198 citations
Cites background or methods from "The archaeology of knowledge"
...In this paper, the categories for analysis are inspired by Foucault’s archaeological approach [1] – which sees discourse as a practice that systematically forms the objects and subjects of which it speaks....
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...They are not natural, nor are they the result of scientific progress [1]....
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...to as ‘resilience engineering’ or ‘RE’) is an increasingly prevalent ‘object of knowledge’ [1] in the scientific discourses of human factors and safety science....
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...Instead of representing some external reality, French philosopher Michel Foucault argues that the objects of our discourses are historically contingent and arbitrary constructions; they do not mirror an external reality, but rather are the effects of certain historical discursive practices [1]....
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References
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