Such is also the case with what we today call the human sciences; when analysed archaeologically, they provide the outlines of completely positive configurations; but as soon as these configurations and the way in which they are arranged within the modern episteme are determined, we understand why they cannot be sciences: what renders them possible, in fact, is a certain situation of 'vicinity' with regard to biology, economics, and philology (or linguistics); they exist only in so far as they dwell side by side with those sciences or rather beneath them, in the space of their projections.