在1960年代的早期考古學研究之后,福柯引入了"系譜學"概念。國內外學者認為從1970年代開始福柯的研究方法發生了從"考古學"到"系譜學"的重要轉變。但是通過考察福柯"考古學"方法的康德來源以及福柯"系譜學"概念的尼采來源,我們可以看到福柯的考古學中包含著系譜學問題,福柯所理解的系譜學中也體現出考古學主旨;通過反思和反駁福柯從結構主義到解釋學、從研究知識話語到研究權力實踐、從進行批判分析到進行因果分析的這些表面轉變,則可進一步表明福柯的考古學與系譜學并不是簡單的轉向和替代關系,而是補正和深化關系。

Following his early archaeological studies in the 1960s,Michel Foucault introduced a new concept of généalogie.It has been commonly believed,both by Chinese and international scholars,that starting from the1970s there was a significant shift from archéologie to généalogie in Foucault’s methodology.But a close examination of the Kantian source of his archéologie and the Nietzschean source of his généalogie demonstrates that Foucault’s archéologie indeed shares problems with his généalogie,and Foucault’s understanding regarding généalogie also embodies the gist of his archéologie.A further clarification of the Foucault’s généalogie as being not merely a simple shift and substitution respecting archéologie,but a supplement,correction,and advancement,can be achieved by reflecting on and refuting the superficial changes in Foucault’s research,viz.the shifts from structuralism to hermeneutics,from studying the discourse of knowledge to studying the practice of power,and from critical analysis to causal analysis.