Michel Foucault

From Wikipedia, the free = encyclopedia.

Michel Foucault (October 15, 1926 =96 June 26, 1984) was a French philosopher and = self-titled=20 "historian=20 of systems of thought". His writings have had an enormous impact on many = fields=20 including literary = criticism=20 and theory, = philosophy=20 (especially philosophy = of=20 science in the French-speaking world), critical = theory, history, history of = science=20 (especially scientific medicine), critical = pedagogy, and=20 the sociology = of=20 knowledge, which he transformed altogether.

He is considered a postmodernist = and a poststructuralis= t,=20 though some consider his earlier works, especially The Order of = Things,=20 to be structuralist, = which is=20 the label Foucault was given at the time. He was cagey about this label=20 initially, though, and ultimately totally denied its applicability to = his work.=20 He moreover considered himself to be a participant in the tradition of = modernity,=20 hence the postmodern label is = also=20 somewhat dubious - although this is so in very many cases where it is=20 applied.

Contents

1=20 Biography

2=20 Works

2.1=20 Madness and Civilization
2.2=20 The Birth of the Clinic
2.3=20 The Order of Things
2.4=20 The Archaeology of Knowledge
2.5=20 Discipline and Punish
2.6=20 The History of Sexuality
2.7 = Lectures
2.8=20 Terminology

3 = Influences

4=20 Bibliography (monographs)

5=20 Works available online

6=20 External links

[edit]

Biography

Foucault was born in 1926, in Poitiers, France, as Paul-Michel = Foucault,=20 to a notable provincial family. His father, Paul Foucault, was an = eminent=20 surgeon. Foucault later dropped the 'Paul' from his name however, = presumably=20 because of his stormy relationship with his father. His early education = was a=20 mix of success and mediocrity until he attended the Jesuit College=20 Saint-Stanislaus where he excelled. During this period, Poitiers was = part of=20 Vichy = France and=20 later came under German occupation. After the war, Foucault gained entry = to the=20 prestiguous =C9col= e Normale=20 Sup=E9rieure, the traditional gateway to an academic career in France.

Foucault's personal life at the Ecole Normale was difficult - he = suffered=20 from acute depression,= even=20 attempting suicide. He was taken = to see a=20 psychiatrist. Despite this, or perhaps because of this, Foucault became=20 fascinated with psychology. Thus, = in addition=20 to his license in philosophy he also earned a license = in=20 psychology, and was involved in the clinical arm of the discipline where = he was=20 exposed to thinkers such as Ludwig = Binswanger and=20 Daniel=20 Lagache.

Like many 'normaliens', Foucault joined the French = Communist=20 Party from 1950=20 to 1953. = He was=20 inducted into the party by his mentor Louis = Althusser. He left=20 due to concerns about what was happening in the Soviet Union = under Stalin. = Unlike most=20 party members, Foucault never actively participated in his cell.

Foucault passed his agr=E9gation in = 1950. After a brief = period=20 lecturing at the Ecole Normale, he took up a position at the Universiy=20 of Lille, where from 1953 to 1954 he taught = psychology. In 1954 = Foucault published=20 his first book, Maladie mentale et personnalit=E9, a work which = he would=20 later disavow. It soon became apparent that Foucault was not interested = in a=20 teaching career, and he soon undertook a lengthy exile from France. In = 1954 = Foucault served=20 France as a cultural delegate to the University = of=20 Uppsala in Sweden (a position = arranged for=20 him by Georges = Dum=E9zil, who was=20 to become a friend and mentor). In 1958 Foucault left Uppsala = for=20 briefly held positions at Warsaw and at the University=20 of Hamburg.

Foucault returned to France in 1960 to complete his = doctorate and=20 take up a post in philosophy at the = University=20 of Clermont-Ferrand. There he met Daniel Defert, = with whom=20 he lived in non-monogamous partnership for the rest of his life. In 1961 he = earned his=20 doctorate by submitting two theses (as is customary in France): a = 'major' thesis=20 entitled Folie et d=E9raison: Histoire de la folie =E0 l'=E2ge = classique and=20 a 'secondary' thesis which involved a translation and commentary on = Kant's=20 Anthropology from a Pragmatic Point of View. Folie et = d=E9raison=20 (published in English as Madness and Civilization) was = extremely=20 well-received. Foucault continued a vigorous publishing schedule. In 1963 he = published=20 Naissance de la Clinique (Birth of the Clinic), = Raymond=20 Roussel, and a reissue of his 1954 volume (now entitled = Maladie mentale et psychologie) which he would again = disavow.

Following Defert's military posting to Tunisia, Foucault next = moved to=20 a position at the University=20 of Tunis in 1965.=20 In 1966 = he published=20 Les Mots et les choses (The Order of Things), which = was=20 enormously popular despite its length and difficulty. This was during = the height=20 of interest in structuralism = and Foucault=20 was quickly grouped with scholars such as Jacques Lacan, = Claude = Levi-Strauss,=20 and Roland Barthes = as the=20 newest, latest wave of thinkers set to topple the existentialism = popularized by=20 Jean-Paul = Sartre. By=20 now Foucault was militantly anti-communist, and some considered the book = to be=20 right wing, while Foucault quickly tired of being labeled a = 'structuralist'. He=20 was still in Tunis=20 during the student rebellions, = but was=20 profoundly affected by a local student revolt earlier in the same year. = In the=20 fall of 1968 he=20 returned to France, where he published L'archaeologie du savoir = - a=20 response to his critics - in 1969.

In the aftermath of 1968, the French = government created=20 a new experimental university at Vincennes. Foucault = became the=20 first head of its philosophy department in December of that year. He = appointed=20 mostly young leftist academics, whose radicalism resulted in the French = ministry=20 of education withdrawing accreditation from the department. Foucault = notoriously=20 also joined students in occupying administration buildings and fighting = with=20 police.

Foucault's tenure at Vincennes was = short-lived, as=20 in 1970 = Foucault was=20 elected to France's most prestigious academic body, the Coll=E8ge de = France as=20 Professor of the History of Systems of Thought. His political = involvement now=20 increased, Defert having joined the ultra-Maoist Gauche=20 Proletarienne (GP), with whom Foucault became very loosely = associated.=20 Foucault helped found the Prison Information Group (in French: Groupe=20 d'Information sur les Prisons, or GIP) to provide a way for prisoners to voice = their=20 concerns. This fed into a marked politicization of Foucault's work, with = a book,=20 Surveiller et Punir (Discipline and Punish) about the = prison=20 system.

In the late 1970s political activism = in France=20 tailed off, with the disillusionment of many if not most Maoists, = several of=20 whom underwent a complete reversal in ideology, becoming the so-called = New = Philosophers, often=20 citing Foucault as their major influence, a status about which Foucault = had=20 mixed feelings.

Foucault began to spend more time in America, at SUNY=20 Buffalo (where he had lectured on his first ever visit to the United = States=20 in 1970) = and more=20 especially at UC Berkeley. = Foucault found=20 a community within the gay culture in San=20 Francisco, particularly in the S&M = culture,=20 although he would not have identified as gay. Foucault died of AIDS-related = complications in Paris in = 1984.

[edit]

Works

Foucault's major works contain a few common elements and themes. His = most=20 common concern is with the idea of power, its = relation=20 with knowledge (the sociology = of=20 knowledge) and how it manifests in a given historical context. He = breaks=20 history into a series of epistemes, which are = defined as=20 a given arrangement of power within a culture.

Foucault does not use power purely in the sense of physical or = military=20 might, although these are certainly elements of power. For Foucault, = power also=20 exists in the ways in which social orders are arranged. Foucault argues = that=20 being recognized as having knowledge is also a source of power, because = it lets=20 you speak authoritatively about what other people are, and why they are = that way=20 - Foucault does not see power as formal, but as the various methods that = ingrain=20 themselves by way of social institutions and the positing of a form of=20 truth.

So, for instance, when Foucault looks at the history of prisons, he = does not=20 merely look at the ways in which guards are physically given power (i.e. = security systems, batons, etc) but in the way that they are socially = given power=20 - the way in which the prison is designed to give prisoners a particular = idea of=20 who they were, and to make them internalize particular methods of = behavior. He=20 also looks at the development of the idea of "the criminal," and how the = nature=20 of what a criminal is has changed over time, thus changing the dynamics = of=20 power.

For Foucault, "truth" (that is, what = functions as=20 truth or is taken as truth in a given historical situation) is produced = by the=20 operations of power, and the human subject is simply a handle for the=20 manipulation by power of bodies.

For Foucault, power that is determined through systems of truth could = be=20 challenged by appeal to disqualified forms of discourse, = knowledge, history,=20 etc., through the privileging of body over abstract intellect, and=20 through artistic self-creation.

Foucault's books tend to be densely written and packed with = historical=20 information, particularly small "minutiae," that serve to illustrate his = theoretical points with memorable examples. Critics of Foucault, = however, often=20 claimed that he was insufficiently careful in his history, and that he=20 frequently misrepresented things, or simply made them up entirely.

[edit]

Madness and Civilization

Madness and Civilization is an abridgement of the French = book=20 Folie et deraison, published in 1961. It was Foucault's = first major=20 book, written while teaching French in Sweden. It looked at the way in = which the=20 idea of madness had developed = through=20 history.

Foucault starts his analysis in the Middle Ages, = noting how lepers = were locked=20 away. From there, he traces the history through the idea of the ship of=20 fools in the 15th century, and = the=20 sudden interest in imprisonment in 17th century = France. He=20 then looks at the way in which madness was treated as a disease associated = with women,=20 and caused by their wombs becoming dislodged = and=20 wandering around their bodies. Eventually, madness became thought of as = a malady=20 of the soul, and, finally, with Freud, as mental=20 illness.

Foucault also pays a lot of attention to the treatment of madmen, and = the way=20 in which the madman went from an accepted part of the social order to = being=20 someone who was confined and locked away. He also looked at the ways in = which=20 people tried to treat the insane, particularly the cases of Philippe Pinel = and Samuel=20 Tuke. He claimed that the treatments offered by these men were in = fact=20 brutal and cruel. Tuke's country retreat for the mad consisted of = punishing the=20 madmen until they learned to act normally, effectively intimidating them = into=20 behaving like well-adjusted people. Similarly, Pinel's treatment of the = mad=20 amounted to an extended aversion = therapy,=20 including such treatments as freezing showers and use of a straitjacket. = In=20 Foucault's view, this treatment amounted to repeated brutality until the = pattern=20 of judgment and punishment was internalized=20 by the patient.

[edit]

The Birth of the Clinic

Foucault's second major book, The Birth of the Clinic: An = Archaeology of=20 Medical Perception (Naissance de la clinique: une archeologie = du regard=20 medical in French) was published in 1963 in France, and = translated to=20 English in 1973.=20 Picking up from Madness and Civilization, Birth of the = Clinic=20 traces the development of the medical profession, and specifically the=20 institution of the medical clinic or hospital.

[edit]

The Order of Things

The Order of Things: An Archaeology of the Human Sciences is = the=20 English title of the French Les Mots et les choses: un archeologie = des=20 sciences humaines, published in 1966, and translated to = English in=20 1970. It = is this book=20 that brought Foucault to prominence as an intellectual figure in France. = It was=20 attacked by Jean-Paul = Sartre as=20 'the last rampart of the bourgeoisie'. The = main=20 thesis of the book was to show how there were in all periods certain = underlying=20 conditions of truth that constituted what was acceptable as, for = example, scientific=20 discourse, and that that changed over time, in large shifts, from one episteme to=20 another.

[edit]

The Archaeology of Knowledge

Published in 1969,=20 this volume was Foucault's main excursion into methodology. He wrote it = in order=20 to deal with the reception that Les Mots et les choses had = received. It=20 is significantly influenced by Anglo-American analytical=20 philosophy, particularly speech act theory. = Foucault=20 wants us to awake from our =93anthropological sleep=94 and his theory of = discursive=20 practice that he describes in the Archaeology of Knowledge is = his=20 method for arriving at this insight.

Foucault directs his analysis toward the statement, the basic unit of = discourse that=20 he believes has been ignored up to this point. Statements have no stable = unit;=20 they depend on the conditions in which they emerge and exist within a = field of=20 discourse. They are not propositions, utterances,=20 or speech=20 acts (Although Foucault later recognized the similarities between = statements=20 and speech acts as defined by Searle). It is this = group of=20 statements toward which Foucault aims his analysis =96 an analysis that = examines=20 the serious speech acts on the level of literal meaning, rather than = looking for=20 some deeper meaning.

This turn away from meaning moves Foucault =93beyond hermeneutics=94. = Foucault=92s=20 posture toward the statements is radical. Not only does he bracket out = issues of=20 truth; he also brackets out issues of meaning. Rather than looking for = the=20 source of meaning in some transcendental subject or against the = background of=20 practices, Foucault denies that meaning is even relevant to his needs. = He merely=20 sets out to describe in detail how truth claims emerge, on what was = actually=20 said and written, and how it fits into the discursive formation. He = wants to=20 avoid all interpretation and to depart from the goals of hermeneutics. = This=20 posture allows Foucault to move away from an anthropological standpoint = and=20 focus on the role of discursive practices.

Dispensing with meaning would appear to lead Foucault toward structuralism. = However,=20 (as Foucault constantly states), he is not a structuralist. He refuses = to=20 examine statements outside of their role in the discursive formation and = he also=20 refuses to examine possible statements that could have emerged = from=20 such a formation. His identity as a historian emerges here, for he is = only=20 interested in describing statements that actually occur in history. The = whole of=20 the system and its discursive rules determine the identity of the = statement;=20 therefore there is no point in distinguishing possible statements from = actual=20 ones. The actual statements are the only possible ones in a discursive = system.=20 One should, therefore, only describe specific systems that determine = which types=20 of statements emerge.

Having defined his work in opposition to both hermeneutics and = structuralism,=20 Foucault must develop a new way for systematizing discourse. Foucault = examines=20 the inadequacies of the four ways in which statements have typically = been=20 categorized =96 by the objects to which they refer, by the subjects that = can speak=20 legitimately, by the concepts employed, and by the strategies commonly = used. He=20 quickly dismisses the traditional methods, noting their contrived = character. It=20 is discursive formations that shape these groups, not the other way = around.=20 Objects of study and concepts, rather than creating groups, are = themselves a=20 product of discourse, and therefore, cannot define the groupings. = Practices,=20 rather than determining discourse, are determined by it.

Foucault seeks to systematize discourses by the internal rules = governing=20 discursive formations. By refusing to bring in outside determinants for = the=20 rules governing discourse, Foucault is staking a claim to the autonomy = of=20 discourse. But he goes even further. He claims that it is discourse that = shapes=20 the relationship between statements and the practices that emerge around = them.=20 Therefore, discourse is not only granted autonomy, but also primacy over = these=20 relationships. The general system of discursive formation makes possible = the=20 existence of statments in a given historical period, what can and = can=92t be said,=20 what can be conceived as a relevant object and what can=92t. The = description of=20 these different discursive practices in different eras is the goal of = the=20 archaeology of knowledge.

Describing the discursive relations of a given historical era by = examining=20 what is said fosters a discontinuous view of history. Rather than = depicting=20 history as a progressive trajectory from one discursive system to = another,=20 Foucault creates an understanding of history that tends to isolate = different=20 discursive formations from each other. He is not interested in the = empirical=20 succession between these various eras, only to describe them in their=20 totality.

[edit]

Discipline and Punish

Discipline and Punish: The Birth of the Prison was = translated to=20 English in 1977, from the French Surveiller et punir: Naissance de = la=20 prison, published in 1975. Although Foucault himself was always at = pains to=20 contend that his various books were theoretically continuous with one = another,=20 it is at the same time possible to argue that Discipline and = Punish=20 marks a break with his earlier 'archaeological' study of 'epistemes' of=20 knowledge, in favour of an approach studying historical patterns not = only=20 knowledge but of practices. The book's Nietzschean preoccupation with = power, its=20 unsettling structure and arguments, and its peculiar historical approach = sometimes seen as a good example of French post-structuralism.

The book opens with its famous juxtaposition of a graphic description = of the=20 brutal public execution of Damiens the Regicide with a colourless prison = timetable from a little over 80 years later, and enquires as to how such = a=20 change in how French society punished could have come about over such a = short=20 period of time. The book makes the controversial argument that the = explanation=20 is not that society has become more civilised but that it has developed = a more=20 'efficient' way of punishing. The two contrasting ways of punishing are=20 snapshots drawn from the first and third types of what Foucault terms=20 'technologies of punishment'. The first, the 'monarchical' technology of = punishment involves the repression of the populace through brutal public = executions = and torture. The=20 second, 'classical' punishment, involves the use of proportionate prison = sentences. The third, 'disciplinary punishment' - which according to = Foucault is=20 the form of punishment practised today - gives 'professionals' = (psychologist,=20 program facilitators, parole officers, etc.) power over the prisoner in = the=20 sense that the prisoner's length of stay often depends on the opinion of = these=20 professionals. Foucault compares modern society with Jeremy = Bentham's=20 (unrealised) "Panopticon" = circular design=20 for prisons, in which a single guard can watch over many prisoners while = themselves remaining unseen. The dark dungeon of pre-modernity has = become=20 replaced with the bright modern prison, but Foucault cautions that = "visibility=20 is a trap" - it is through this optics of seeing that modern society = exercises=20 its controlling systems of power/knowledge: "The Gaze". In this way, = Foucault=20 suggests that there is something that connects the maximum security = prison with=20 our everyday working and domestic lives, namely the (witting or = unwitting)=20 supervision (surveillance, application of norms of acceptable behaviour) = of some=20 humans by others. There is a 'carceral continuum' stretching from the = prison,=20 through to secure accommodation, to probation, social workers, the = police,=20 teachers... and us ourselves. Discipline and Punish remains=20 controversial and thought-provoking today. As a work of history it is = highly=20 questionable, and is also (famously) internally contradictory in terms = of the=20 efficacy of the disciplinary penal system. Nevertheless, in its own = distinctive=20 way, it remains a classic.

[edit]

The History of Sexuality

Three volumes of The History of Sexuality were published = before=20 Foucault's death in 1984. The first and most referenced volume, An=20 Introduction (Histoire de la sexualite, 1: la volonte de = savoir in=20 French) was published in France in 1976, and translated in 1977, = focusing=20 primarily on the last two centuries, with and the functioning of = sexuality as a=20 regime of power and related to the emergence of biopower The second = two=20 volumes, The Use of Pleasure (Histoire de la sexualite, II: = l'usage=20 des plaisirs) and The Care of the Self (Histoire de la = sexualite, III: le souci de soi) dealt with the role of sex in = Greek and=20 Roman antiquity. Both were published in 1984, the year of Foucault's = death, with=20 the second volume being translated in 1985, and the third in 1986. A = fourth=20 volume, dealing with the Christian era, was more-or-less complete at the = time of=20 Foucault's death, but Foucault explicitly forbade any posthumous = publication of=20 his work, though this has been interpreted pretty liberally.

[edit]

Lectures

From 1970 until his death in 1984, for part of the year nearly every = year,=20 Foucault gave a course of lectures and seminars weekly at the Coll=E8ge de = France as=20 the condition of his tenure as professor there. All these lectures were=20 tape-recorded, and Foucault's transcripts also survive. This has made = possible,=20 starting in 2001, for them to be re-edited for publication as books in = French,=20 and thence their translation into English. So far, two sets of lectures = have=20 appeared in English: Society Must Be Defended and = Abnormal. A=20 set of Foucault's lectures from UC Berkley has also appeared as = Fearless=20 Speech.

[edit]

Terminology

Terms coined or largely redefined by Foucault, as translated into=20 English:

[edit]

Influences

Foucault's influences:

Louis = Althusser -=20 French structuralist Marxist philosopher and Foucault's sometime = teacher.=20
Georges = Bataille -=20 French Nietzschean political and aesthetic philosopher.=20
Georges = Canguilhem=20 - prominent French historian of science.=20
Gilles = Deleuze - French=20 philosopher. A great friend and ally of Foucault's in the early 1970s. =
Georges = Dum=E9zil -=20 French structuralist mythologist, known for his reconstruction of Indo-Aryan=20 mythology.=20
Martin = Heidegger -=20 German philosopher whose influence was enormous in post-war France. = Foucault=20 rarely referred to him, but called him 'the essential philosopher'.=20
Jean = Hyppolite -=20 prominent French Hegel scholar and = Foucault's=20 sometime kh=E2gne=20 teacher.=20
Karl=20 Marx - Marx's influence in French intellectual life was dominant = from 1945=20 through to the late 1970s. Foucault often found himself opposing = Marxists, but=20 claimed that he still quoted Marx without acknowledging him during = this time=20 as a kind of game.=20
Maurice=20 Merleau-Ponty - prominent French philosopher and sometime teacher = of=20 Foucault. Phenomenologist= =20 instrumental in popularising Saussure'= s structuralism = for a=20 philosophical audience.=20
Friedrich=20 Nietzsche - idiosyncratic German philosopher. Influenced = Foucault's=20 conception of society and power.=20
Roland = Barthes - French=20 (post) structuralist literary critic who was at one time very close to = Foucault.

[edit]

Bibliography (monographs)

Maladie mentale et personnalit=E9 (1954); reed. = Maladie mentale=20 et psychologie (1995) (Mental Illness and Psychology)=20
Histoire de la folie =E0 l'=E2ge classique - Folie et = d=E9raison (1961)=20 (Madness and Civilization - although this is a revised = version)=20
Naissance de la clinique - une arch=E9ologie du regard = m=E9dical=20 (1963) (The Birth of the Clinic: An Archaeology of Medical=20 Perception)=20
Les mots et les choses - une arch=E9ologie des sciences = humaines=20 (1966) (The Order of Things: An Archaeology of the Human = Sciences)=20
La pens=E9e du dehors (1966) ('Thought of the Outside')=20
L'arch=E9ologie du savoir (1969) (Archaeology of=20 Knowledge)=20
L'ordre du discours (1971) ('The Order of Discourse'/'The = Discourse on Language' [different translations])=20
Ceci n'est pas une pipe (1973) (This Is Not a = Pipe)=20
Surveiller et punir (1975) (Dicipline and Punish: The = Birth=20 of the Prison)=20
Histoire de la sexualit=E9 (The History of = Sexuality)=20
Vol I: La Volont=E9 de savoir (1976) (The Will to=20 Knowledge)=20
Vol II: L'Usage des plaisirs (1984) (The Use of=20 Pleasure)=20
Vol III: Le Souci de soi (1984) (The Care of the = Self)=20

[edit]

Works available online

Primary texts - = Foucault,info.=20 (http://foucault.info/documents/)=20

[edit]

External links

Wikiquote has = a=20 collection of quotations by or about:

Michel=20 = Foucault

Foucault, info. (http://www.foucault.info/)=20
Foucault resources (http://www.foucault.qut.edu.au/)=20
Michel Foucault = entry at=20 the Stanford Encyclopedia of Philosophy (http://plato.stanford.edu/entries/foucault/)= =20
Foucault,=20 Michel category at dmoz.org (http://dmoz.org/Society/Philosophy/Philosophers/= F/Foucault,_Michel/)=20

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About = Wikipedia=20
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=0A= */=0A= /* tooltips and access keys */=0A= ta =3D new Object();=0A= ta['pt-userpage'] =3D new Array('.','My user page'); =0A= ta['pt-anonuserpage'] =3D new Array('.','The user page for the ip = you\'re editing as'); =0A= ta['pt-mytalk'] =3D new Array('n','My talk page'); =0A= ta['pt-anontalk'] =3D new Array('n','Discussion about edits from this ip = address'); =0A= ta['pt-preferences'] =3D new Array('','My preferences'); =0A= ta['pt-watchlist'] =3D new Array('l','The list of pages you\'re = monitoring for changes.'); =0A= ta['pt-mycontris'] =3D new Array('y','List of my contributions'); =0A= ta['pt-login'] =3D new Array('o','You are encouraged to log in, it is = not mandatory however.'); =0A= ta['pt-anonlogin'] =3D new Array('o','You are encouraged to log in, it = is not mandatory however.'); =0A= ta['pt-logout'] =3D new Array('o','Log out'); =0A= ta['ca-talk'] =3D new Array('t','Discussion about the content page'); =0A= ta['ca-edit'] =3D new Array('e','You can edit this page. Please use the = preview button before saving.'); =0A= ta['ca-addsection'] =3D new Array('+','Add a comment to this = discussion.'); =0A= ta['ca-viewsource'] =3D new Array('e','This page is protected. You can = view its source.'); =0A= ta['ca-history'] =3D new Array('h','Past versions of this page.'); =0A= ta['ca-protect'] =3D new Array('=3D','Protect this page'); =0A= ta['ca-delete'] =3D new Array('d','Delete this page'); =0A= ta['ca-undelete'] =3D new Array('d','Restore the edits done to this page = before it was deleted'); =0A= ta['ca-move'] =3D new Array('m','Move this page'); =0A= ta['ca-nomove'] =3D new Array('','You don\'t have the permissions to = move this page'); =0A= ta['ca-watch'] =3D new Array('w','Add this page to your watchlist'); =0A= ta['ca-unwatch'] =3D new Array('w','Remove this page from your = watchlist'); =0A= ta['search'] =3D new Array('f','Search this wiki'); =0A= ta['p-logo'] =3D new Array('','Main Page'); =0A= ta['n-mainpage'] =3D new Array('z','Visit the Main Page'); =0A= ta['n-portal'] =3D new Array('','About the project, what you can do, = where to find things'); =0A= ta['n-currentevents'] =3D new Array('','Find background information on = current events'); =0A= ta['n-recentchanges'] =3D new Array('r','The list of recent changes in = the wiki.'); =0A= ta['n-randompage'] =3D new Array('x','Load a random page'); =0A= ta['n-help'] =3D new Array('','The place to find out.'); =0A= ta['n-sitesupport'] =3D new Array('','Support us'); =0A= ta['t-whatlinkshere'] =3D new Array('j','List of all wiki pages that = link here'); =0A= ta['t-recentchangeslinked'] =3D new Array('k','Recent changes in pages = linked from this page'); =0A= ta['feed-rss'] =3D new Array('','RSS feed for this page'); =0A= ta['feed-atom'] =3D new Array('','Atom feed for this page'); =0A= ta['t-contributions'] =3D new Array('','View the list of contributions = of this user'); =0A= ta['t-emailuser'] =3D new Array('','Send a mail to this user'); =0A= ta['t-upload'] =3D new Array('u','Upload images or media files'); =0A= ta['t-specialpages'] =3D new Array('q','List of all special pages'); =0A= ta['ca-nstab-main'] =3D new Array('c','View the content page'); =0A= ta['ca-nstab-user'] =3D new Array('c','View the user page'); =0A= ta['ca-nstab-media'] =3D new Array('c','View the media page'); =0A= ta['ca-nstab-special'] =3D new Array('','This is a special page; you = can\'t edit the page itself.'); =0A= ta['ca-nstab-wp'] =3D new Array('c','View the project page'); =0A= ta['ca-nstab-image'] =3D new Array('c','View the image page'); =0A= ta['ca-nstab-mediawiki'] =3D new Array('c','View the system message'); =0A= ta['ca-nstab-template'] =3D new Array('c','View the template'); =0A= ta['ca-nstab-help'] =3D new Array('c','View the help page'); =0A= ta['ca-nstab-category'] =3D new Array('c','View the category page');=0A= /*=0A=