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Foucault, M. (1984). Of other spaces, heterotopias. Architecture, Mouvement, Continuité, 5, 46–49. Added by: Mark Grimshaw-Aagaard (3/22/06, 3:09 PM) Last edited by: Mark Grimshaw-Aagaard (5/15/26, 1:42 AM) |
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| Resource type: Journal Article Language: en: English Peer reviewed Published BibTeX citation key: Foucault1984 Email resource to friend View all bibliographic details  |
Categories: General Keywords: Heterotopic space, Presence, Space, Utopia/Dystopia Creators: Foucault, Miskowiec Collection: Architecture, Mouvement, Continuité Resources citing this (Bibliography: WIKINDX Master Bibliography) |
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This text, entitled "Des Espace Autres," and published by the French journal Architecture /Mouvement/ Continuité in October, 1984, was the basis of a lecture given by Michel Foucault in March 1967 (Original Publication: Conférence au Cercle d'études architecturales, 14 March 1967). Although not reviewed for publication by the author and thus not part of the official corpus of his work, the manuscript was released into the public domain for an exhibition in Berlin shortly before Michel Foucault's death. Translated from the French by Jay Miskowiec. See Sacco and colleagues (2019) for a discussion of how Foucault differs to Lefebvre in understanding heterotopic space (Lefebvre 1991). See also Noah Christiansen's blog post discussion on Foucault's article Lefebvre, H. (1991). The production of space. D. Nicholson-Smith, Trans. Oxford: Blackwell. |
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Defines the term heterotopia which is an "effectively enacted utopia in which the real sites, all the other real sites that can be found within the culture, are simultaneously represented, contested, and inverted. Places of this kind are outside of all places, even though it may be possible to indicate their location in reality."
Added by: Mark Grimshaw-Aagaard
(12/3/04, 10:36 AM)
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As an example of heterotopia, Foucault gives the example of a mirror. A mirror is a utopia but, because it does exist in reality, it is also a heterotopia exerting a "counteraction on the position" the viewer occupies. "...a virtual space that opens up behind the surface; I see myself there, there where I am not, a sort of shadow that gives my own visibility to myself, that enables me to see myself there where I am absent".
Added by: Mark Grimshaw-Aagaard
(12/3/04, 10:36 AM)
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"The present epoch will perhaps be above all the epoch of space. We are in the epoch of simultaneity: we are in the epoch of juxtaposition, the epoch of the near and far, of the side-by-side, of the dispersed. We are at a moment. [sic] I believe, when our experience of the world is less that of a long life developing through time than that of a network that connects points and intersects with its own skein."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:09 AM)
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"For the real scandal of Galileo’s work lay not so much in his discovery, or rediscovery, that the earth revolved around the sun, but in his constitution of an infinite, and infinitely open space. In such a space the place of the Middle Ages turned out to be dissolved. as it were; a thing’s place was no longer anything but a point in its movement, just as the stability of a thing was only its movement indefinitely slowed down. In other words, starting with Galileo and the seventeenth century, extension was substituted for localization."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:11 AM)
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"Our epoch is one in which space takes for us the form of relations among sites."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:13 AM)
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". . . we live inside a set of relations that delineates sites which are irreducible to one another and absolutely not superimposable on one another."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:16 AM)
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"Utopias are sites with no real place. They are sites that have a general relation of direct or inverted analogy with the real space of Society. They present society itself in a perfected form, or else society turned upside down, but in any case these utopias are fundamentally unreal spaces."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:19 AM)
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"First of all, there are heterotopias of indefinitely accumulating time, for example museums and libraries, Museums and libraries have become heterotopias in which time never stops building up and topping its own summit, whereas in the seventeenth century, even at the end of the century, museums and libraries were the expression of an individual choice. By contrast, the idea of accumulating everything, of establishing a sort of general archive, the will to enclose in one place all times, all epochs, all forms, all tastes, the idea of constituting a place of all times that is itself outside of time and inaccessible to its ravages, the project of organizing in this way a sort of perpetual and indefinite accumulation of time in an immobile place, this whole idea belongs to our modernity. The museum and the library are heterotopias that are proper to western culture of the nineteenth century."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:28 AM)
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"In general, the heterotopic site is not freely accessible like a public place. Either the entry is compulsory, as in the case of entering a barracks or a prison, or else the individual has to submit to rites and purifications. To get in one must have a certain permission and make certain gestures."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:30 AM)
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"The last trait of heterotopias is that they have a function in relation to all the space that remains [sic]."
Added by: Mark Grimshaw-Aagaard
(1/31/26, 8:32 AM)
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Utopias and heterotopias "have the curious property of being in relation with all the other sites, but in such a way as to suspect [sic], neutralize, or invert the set of relations that they happen to designate, mirror, or reflect. These spaces, as it were, which are linked with all the others, which however contradict all the other sites, are of two main types (i.e., utopias and heterotopias)."
Added by: Mark Grimshaw-Aagaard
(2/1/26, 2:03 AM)
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