it is the forms of visibility that have changed; the new medical spirit to which Bichat is no doubt the first to hear witness in an absolutely coherent way cannot be ascribed to an act of psychological and epistemological purification; it is nothing more than a syntactical reorganization of disease in which the limits of the visible and invisible follow a new pattern; the abyss beneath illness, which was the illness itself, has emerged into the light of language the same light, no doubt, that illuminates the Journees de Sodome, Juliette, and the Desastres de Soya.'