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Why effective communication is important
Why effective communication is important
Why effective communication is important
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Poststructuralism operates on the notion that power is circuitous than it is linear and structured. Structuralism, at its core, concerns how language works as a system of meaningful production. Structuralists are more concerned with how language articulates itself as a science. In this manner, structuralism is a more archeological study where poststructuralism is genealogical, concerned with uncovering the relationship of power and discourse on the mind and body. However, Poststructuralists concentrate on how language expresses truth beyond text which itself holds no significant meaning. Poststructuralism deconstructs our language system revealing it as a form of power that makes use of arbitrary symbols to communicate meaning, but also assume hierarchal structure and organization: How was language used to enlighten modern society? Poststructuralists have an aversion to clean-cut positivist definitions and classifications because the overall nature of language is to be defined. In order to give meaning to language, language must be used to define the foundational assumptions being expressed to clarify on the core definition. As a result, linear definitions do not and cannot apply. This may be why Michel Foucault rejected the sole title of a “poststructuralist” although he largely lays the groundwork for poststructuralism, insisting on its circular nature in which knowledge reinforces “truth”, which assumes power. Foucault finds that truth games are grabs for power in which individuals convey a truth through use of historical resources and specificity to express its legitimacy, which encapsulates modern society and its practices in discourse. What Foucault examines and critiques is society’s oft unhealthy yet habitual dalliance ... ... middle of paper ... ...We have simulated and innovated a “better” world--an ideal type in which our physical reality does not measure up. Since we are subjective beings, we have a need for meaning. We assume that we are progressing towards some sort of meaning, but progress is never done, although our bodies will be one day, as finite creatures. As far as I can see, the overall goal of “modern” society is to conquer the infinite within ourselves, which is so much more complex than what language can fully express--it’s pretty much intangible. This is why we have so many linear categories--ways to organize. One might have transient moments of progress within themselves; however, they are not moments that can be elucidated without the process of dilution through language and text. We cannot do what the things we made can do and we might hate ourselves for it. Natural human error, I suppose.
Among the books discussed over the duration of the course, the most recurrent theme has been the dominance of power relationships and the construction of institutions driven by power. The framework for these socially ingrained power relationships that has been transformed over time has been laid out by Michel Foucault in his book Discipline and Punish. According to Foucault, power is everywhere, dispersed in institutions and spread through discourses. The state functions on a number of dispositions which are hierarchical, naturalized and are the modes of power for the power elite. The result of this social and economic control is observed in nations and across nations through the beauty myth, the prison system, the creation of informal systems or the overarching cultural hegemony and attempted reform of the non-western world. The key to the success of this has been through the misrecognition of the constructed systems of power which are instated through very fundamental mediums that they are not questioned. These structures of control by the state are adopted and reproduced from the base of the familiar, through arrangements and dispositions that pose themselves as natural, as they are embodied and programmed in the play of language, in common sense, and in all what is socially taken for granted. In this essay I will examine these above mentioned structures of the power and how these models are used to discipline individuals and states.
Structuralism, developed in the early decades of the 20th century by Saussure, focuses on the “underlying system of language” and its ability to “govern the individual and thus determine meaning” (Metzker 2010). Saussure’s development of semiotics, the study of the relationships between words and their meanings, can be applied to the Inner Party’s political agenda to create a ‘stable’ society. Ultimately, 1984 explores the ontological uncertainty of whether or not the construction of political reality and free human expression is tied up with our existing system of language – and if a social institution were to alter this system of language to execute a political ideology, would they be successful? The Party’s use of language, or Newspeak , enables them to eradicate any possibility of Thoughtcrime by erasing any words – and their subsidiaries - that may lead to or even infer political anarchy. Newspeak contains no negative terms. For instance, instead of saying “bad”, one would express their feelings through the word “ungood”. Orwell conceded that the purpose of Newspeak was “not only to provide a medium of expression for the world-view and mental habits proper to the devotees of Ingsoc (English Socialism), but to make all other modes of thought impossible”, thus confirming the power of language as an instrument of political discourse
Poststructuralists aggressively declares that we cannot trust linguistic systems to convey truth, the foundations of reality are unpredictable and the world of literacy as we know it begins to unravel...
(Flynn 1996, 28) One important aspect of his analysis that distinguishes him from the predecessors is about power. According to Foucault, power is not one-centered, and one-sided which refers to a top to bottom imposition caused by political hierarchy. On the contrary, power is diffusive, which is assumed to be operate in micro-physics, should not be taken as a pejorative sense; contrarily it is a positive one as ‘every exercise of power is accompanied by or gives rise to resistance opens a space for possibility and freedom in any content’. (Flynn 1996, 35) Moreover, Foucault does not describe the power relation as one between the oppressor or the oppressed, rather he says that these power relations are interchangeable in different discourses. These power relations are infinite; therefore we cannot claim that there is an absolute oppressor or an absolute oppressed in these power relations.
Regarding “The Age of Globalization” by Alan Brinkley I thought that the reading selection provides good details on timeline of significant events that significantly affected the global economy. The reading selection from the American History textbook starts off with a summary of event of September 11, 2001, and the role they played in the changes within global economy. On the next page we are presented with a timeline of events that will be described later in the reading selection. The purpose of this section is to illustrate how each of those events contributed to the world we live in today, particularly their influence on the global economy.
93). Therefore it falls on the community to validate what is and isn’t knowledge, which results in what is and isn’t power. Thus power creates and is administered by what is accepted by society through learned discourses of truth (Foucault, Pg. 93). Foucault holds that the truth is always relative to an order of power, and that discourses of truth are a tool to attain power (Foucault, Pg. 93). Thus everyone is involved in and plays a role in the creation of power as discourses spread and produce, reinforce, and challenge power. Foucault articulates that the effects of truth that power constructs and transmits, in turn results in the proliferation of power (Foucault, Pg. 93). He argues that power cannot be attained except through the truth (Foucault, Pg. 93), thus in order to function we must speak the truth (Foucault, Pg. 93). Foucault is trying to argue that it is in fact not class status, nor economic or political power that drives power, but rather it is the truth that makes laws and thus produces true discourses that decide and extend the effects of power (Foucault, Pg. 94). Therefore, true discourses are the bearers and the invigilators of the specific effects and realms of power (Foucault, Pg.
...most sought after of God’s creations created a division of class to subjugate and vilify each other, the true meaning and purpose of life and taken a tragic hit. If humans were born to destroy humans and not live in amity with each other, wasn’t this a clear indication of mankind forgetting its purpose. The solution of life as a medium of meaning and universal problems of life could propel mankind to be far superior in intellect than thought would pose an obvious question, Would man need to reassess and relook into the ways of his purpose and change himself to save his future generations from the follies of his forebears in order to achieve concord and constancy that was and is the main ingredient to keep the human race glued to each other? I feel man failed in his fight for petty power over the kindness of the human soul. In the end, it is the pen that wins.
Problems with Foucault: Historical accuracy (empiricism vs. Structuralism)-- Thought and discourse as reality? Can we derive intentions from the consequences of behavior? Is a society without social control possible?
For years, authors and philosophers have satirized the “perfect” society to incite change. In Brave New World, Aldous Huxley describes a so-called utopian society in which everyone is happy. This society is a “controlled environment where technology has essentially [expunged] suffering” (“Brave New World”). A member of this society never needs to be inconvenienced by emotion, “And if anything should go wrong, there's soma” (Huxley 220). Citizens spend their lives sleeping with as many people as they please, taking soma to dull any unpleasant thoughts that arise, and happily working in the jobs they were conditioned to want. They are genetically altered and conditioned to be averse to socially destructive things, like nature and families. They are trained to enjoy things that are socially beneficial: “'That is the secret of happiness and virtue – liking what you've got to do. All conditioning aims at that: making people like their inescapable social destiny'” (Huxley 16). Citizens operate more like machinery, and less like humans. Humanity is defined as “the quality of being human” (“Humanity”). To some, humanity refers to the aspects that define a human: love, compassion and emotions. Huxley satirizes humanity by dehumanizing the citizens in the Brave New World society.
One of the first things that has always caught my attention with the concepts of Deconstruction has to do with the representation of reality and truth through language. Since we learned via Saussere's structuralist linguistics that the word as we know it is arbitrary and dependent on signification for meaning, how can we be assured that the signification and contexts we are using are the right ones to convey reality? The readings this week of Jacques Derrida, Jonathan Culler, and others shed light upon how the process of deconstruction works to identify the structural assumptions we make when deriving meaning, and how those can be exposed through the deconstructive process to critically examine what represents experience and reality.
“I shall briefly explain how I conceive this matter. Look round the world: Contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions, to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy, which ravishes into admiration all men, who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence. Since therefore the effects
"Structure, Sign, and Play in the Discourse of the Human Sciences." A Postmodern Reader. New York: State U of New York, 1993. 223-42. Print.
An example Wright gives in his book A Short History of Progress is the advancement of weaponry. He writes, “The club is better than the fist, the arrow better than the club, the bullet better than the arrow.” (2004) This example portrays that humanity has indeed made advancements in the technology of weaponry, but our instincts and how the developments come to be used creates a bigger problem than the one initially fixed. With the conclusion of the 20th century humanity saw the deadliest century with the blood soaking the hands of other humans. Advancement in weaponry has transformed humankind into a scary deadly creature. Humanity has been trapped in the idea of progress. Furthermore, it is the instincts that govern the humans the continue the course of spirally onward rather than improving and progressing.
The notion of postmodernism has rapidly made its way to the front and center of our social discussion topics. The question that must be asked concerning this erroneous view from the premise is, ‘How does anyone think this logically and pragmatically could be an idea which they could hold firm to?’ The idea of postmodernism guarantees that there are no guarantees. In other terms, postmodernism boldly states that there is a solid truth that the earth is incapable of boldly producing statements of solidified truths. Straight from the premise of this fallacious idea we see a landslide of incoherence and an overwhelming sense of vacillation at the very foundation.
In the recent years globalization has begun to appear as one of the most predominant issues in the world. The term ‘is generally used when discussing the technology and advances in an assortment of areas including, but not limited to, everything from technology to capital. The main aspects that comprise globalization are debatable. Throughout this essay, globalization will be explored as a recent social change in our society as it relates to incorporating economic relations and incorporations political relations around the world, despite the fact that this change is often portrayed as a problematic and unequal one of the restrictions of mobile subjects and connectivity. To begin my segment, I’ll begin to discuss on some of the most important definitions of globalization. Lastly, I’ll begin to investigate the imbalanced and difficult practices that make up globalization.