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Foucaults theory on power
Michel foucault theory of power
What are the theories of foucault on power
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There is a similarity between Bartky’s and Foucault’s notion of power and how it has an effect on one’s body. Whether it is from a disciplinary stand point or the views one has about the physical body itself. The connections between both philosophers provide insight to the concept of power being problematic. I will argue that when power is pushed to the extreme the participation of aggressive practices will occur. Starting with ones mental thoughts about their body, to the next of allowing themselves to alter and perform drastic measures being subjected to and from the discipline by conforming to the considered norm. allowing standards of patriarchy continue.
Power is through domination and having discipline sets one up to obtain power. It is the way individuals are suppressed to the construction of social norms. I agree with Foucault’s perception of the docile body. “The body as object and target of power…A body is docile that may be subjected, used, transformed and improved” (Foucault, 136). Society has the power have come to term with a type of ‘norm’ of a human beings body and how it is supposed to appear and if one does not fit the alternative it to simply alter ones appearance that’s considered normal. Having the body seen has an object allows it to be easily transformed or tested with to get as close as possible toward the considered conformity. With power comes control, a type of control can be discipline and the amount one obeys the rules. Having a disciplinary power is not a type of punishment but is a way of shaping and structuring oneself. Foucault argues “The human body was entering a machinery of power that explores it, breaks it down and rearranges it. A ‘political anatomy’, which was also a ‘mechanics of power’,...
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... have lead people to drastic measures to a human being to change, allowing them to abide by the considered norm at that period of time, if one is not to conform to the norm there is the possibility of shame and fear of missing out. The disciplinary power that both Bartky and Foucault discuss the aspects that a person is conformed into the moment they are born. This power has allowed us to stick to the norms and self enforce the gender constructions of one’s appearance regardless of the violent practices that take place on and through a person’s body.
Works Cited
Bartky, Sandra Lee. "Foucault, Femininity, and the Modernization of Patriarchal Power."Femininity and Domination: Studies in the Phenomenology of Oppression, 1988. 63-82.Print.
Foucault, Michel. "Docile Bodies." Discipline and Punish: The Birth If the Prison. Trans. Alan Sheridan, 1996. 135-38. Print.
Foucault starts out the first chapter, The body of the condemned, by contrasting Damiens gruesome public torture with a detailed schedule of a prison that took place just eighty years later. Foucault is bringing the reader’s attention to the distinct change in punishment put in place in less than a century. It gets the reader to start thinking about the differences between how society used to punish people and the way that we do today. Foucault states that earlier in time the right to punish was directly connected to the authority of the King. Crimes committed during this time were not crimes against the public good, but a personal disrespect to the King himself. The public displays of torture and execution were public affirmations of the King’s authority to rule and to punish. It was after many years when the people subjected to torture suddenly became sympathized, especially if the punishment was too excessive for the crime committed.
Foucault capitalizes that power and knowledge contribute to the discourse of sex; he discusses how people in power controlled this discourse to repress sex entirely. Foucault talks about the repressive hypothesis in his book. The repressive hypothesis states that whoever holds the power, also controls the discourse on sexuality. Specifically, those in power, according to the repressive hypothesis, exercise to repress the discussion of sex. In addition, Foucault comments that knowledge represents power. Whoever has the power can dictate the language of the population, thus this causes powerful people to also regulate the knowledge of the population. Although Foucault does not agree with every aspect that the repressive hypothesis exclaims, he agrees about the timing of when people started to repress sex. With rise of the bourgeoisie in the 17th century, a rise in tighter control about sex also took place. Foucault stated that the discourse of sex remained
Biopower, a phrase created by a French scholar, historian and social theorist. Michel Foucault 's History of Sexuality, discusses the term as the practice of states and their regulation of subjects through "an explosion of numerous and diverse techniques for achieving the subjugations of bodies and the control of populations" (Foucault 140). The idea of biopower is that the state assumes control over one’s body. There are many cases where biopower has been used, however, the Tuskegee Syphilis study brings to light how biopower and gender were closely related.
I believe that the authors of these texts are putting forward the message that true power is something that is innate in people, not something that can be achieved in the ways that the General, and Lucas Carle did. Where the power lies in a certain situation is not always where it first seems most obvious.
In the philosophical novel The Fall by Albert Camus power is a major theme that comprises the novel and guides the life of the main character, Jean-Baptiste Clamence. To Jean-Baptiste having power over others is a necessity and key component to how he leads his life. The main way that Jean-Baptiste feels that power over others is when he is judging them. He also ties power to physically being above someone, such as on top of a mountain, and by taking a God-like position of authority over others.
Masculinity was made hegemonic, by defining power in terms of force and control. This is because men are naturally created with body physique, which is characterized by a higher controlling force than women are. Therefore, using force and control to define power naturalized male superiority. The male body was used to represent power, which was masculinized as force, physical strength, control, speed, toughness, and d...
(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.
Foucault once stated, “Our society is one not of spectacle, but of surveillance; under the surface of images, one invests” (301). By this, he means that our society is full of constant supervision that is not easily seen nor displayed. In his essay, Panopticism, Foucault goes into detail about the different disciplinary societies and how surveillance has become a big part of our lives today. He explains how the disciplinary mechanisms have dramatically changed in comparison to the middle ages. Foucault analyzes in particular the Panopticon, which was a blueprint of a disciplinary institution. The idea of this institution was for inmates to be seen but not to see. As Foucault put it, “he is the object of information, never a subject in communication”(287). The Panopticon became an evolutionary method for enforcing discipline. Today there are different ways of watching people with constant surveillance and complete control without anyone knowing similar to the idea of the Panopticon.
As Sandra Lee Bartky stated in her paper Foucault, Femininity and the Modernization of Patriarchal Power, there is no reason for women to fight for their rights, because they already enjoy them- well, at least in the developed countries. Women have the right to show their breasts in public, but majority of them decide not to. What is pulling them back? Is it really them who decide or an “anonymous power” who is responsible for this unconscious reinforcement? (Bartky,88). Based on the Breast of Intentions, Swedish Women Shed Bikini Tops in Pool Campaign and Dixon-Muir’s Breast Test articles in the course pack, there are certain reasons why majority of women choose not to go topless in public, although they have the right legally to do so. On the other hand, Bartky analyzes some of the possible regimes, which enforce women to submissiveness, but also recognizes that they are the ones who seem to practice them on and against their bodies.
They were able to connect their suffering, their personal problems to a greater level. They could link the distal relations of power to their own immediate situations (Naimen, 7). By studying power and the control it can have over people, and by looking into the past, we can see how that type of control can lead to terrible outcomes for both small groups and society as a whole. We have come to know that every individual life, from one generation to the next, in society has lived it out within some historical sequence merely by the fact that people live, they contribute, no matter how minutely, to the shaping of their society and to the course of its history (Mills, N/A). So by making sure power is used in a way that does not interfere with this idea we can see when critical issues, which span throughout time, do not have to continue. They can in fact be stopped before having and wide ranging detrimental effects if we learn to understand how to use power through studying it over time.
Foucault, Michel. “Power and Sex.” Politics. Philosophy. Culture-Interviews and Other Writings 1977-1984. Ed. Lawrence D. Kritzman. New York, New York: Routledge, Chapman and Hall, Inc., 1988. 110-124.
They are not only its inert or consenting target; they are always also the elements of its articulation” (Foucault, “Two Lectures” 34). Power may take various forms, all of which are employed and exercised by individualsand unto individuals in the institutions of society. In all institutions, there is political and judicial power, as certain individuals claim the right to give orders, establish rules, and so forth as well as the right to punish and award. For example, in school, the professor not only teaches, but also dictates, evaluates, as well as punishes and rewards.
Shakespeare’s The Tempest and Dante’s Inferno both exhibit Foucault’s idea of categorization and subjectification using “dividing practices.” (Rabinow 8) Foucault argued that people can rise to power using discourse, “Discourse has the ability to turn human beings into subjects by placing them into certain categories.” (Rabinow 8) These categories are then defined “according to their level of deviance from the acceptable norm.” (Rabinow 8) Some examples of such categories are the homosexual, the insane, the criminal and the uncivilized. (Rabinow 8). By the above method, called “dividing practices,” people can be manipulated by socially categorizing them and then comparing them to norms. In this way human beings are given both a social and a personal identity (Rabinow 8) and this is how superiority among human beings can be established.
From the displays of power that have been shown through out this essay, we see that this story is a story about power. Power is the story is primarily about peoples need for some small amount of power to survive in life and to feel that hey have a purpose within their society which every society it may be whether its is Gilead or Nazi Germany or modern day Britain.
Here, the distinction is made between the physiological aspect of sex and the meanings inscribed in it. In this discussion, Merleau-Ponty is referenced in explaining that the body continually realizes a set of possibilities. In framing the body in such a manner, one does not merely have or one is not merely a body – one “does” one’s body. However, there is a constraint to these possibilities made by historical conventions. What this means is that when Merleau-Ponty and Beauvoir claim that the body is a historical situation, the body does three things with that historical situation: it does it, dramatizes it, and reproduces it. These can be seen as the elementary structures of embodiment. This embodiment can then be viewed specifically from the perspective of the act of gender. Gender can then be understood differently from the biological sex as gender has a cultural interpretation that is used as a strategy for cultural survival. In its deep entrenchment, gender seems almost natural in the punishments that arise from deviating from acting in a way that creates the very idea of