Foucault's The Panopticon

house resembles the way the whole society functions nowadays. He argues that this generalized system’s “aim is to strengthen the social forces - to increase production, to develop economy, spread education, raise the level of public morality; to increase and multiply” (Foucault 208). It does so through the mechanisms of discipline that Foucault outlined.
As a result, The Panopticon is an Ideology of educating and censoring to implant discipline and obedience. It is an ideology of education because it dogmatizes and internalizes ideas and rules of the system to individuals through its institutions. After the internalization process, the panoptic scheme appoints also supervision through implementing a complex judicial system that entails the
In a technological advanced era, the contemporary types of visuality drive Foucault and many others critics to see cameras and digital databases as analogous to the central tower concept of the Panopticon. Michael Yoe contends that we are living in “an age of propaganda” and “surveillance society” (50). Such a system becomes a reality in the modern world with many devices that help the capitalist state to maintain order, and conformity. There were many incidents that draw critics’ awareness to this kind of social organization and make them question the states’ oppressive acts such as the dictatorial government established by the German Nazi Adolf Hitler in 1933. His oppressive regimes have led people to interrogate the omnipotent power given to the state and its factual objectives, whether the state is seeking the welfare of community or it is trying to serve the interest of the bourgeoisies. In this context, Althusser defines the state from a Marxist point of view asserting that “The state is a “machine” of repression, which enables the ruling classes, (in the nineteenth century the bourgeois class and the ‘class of big landowners) to ensure their domination over the working class, thus enabling the former to subject the latter”
in Carnoy 65). According to Asli Daslal, from a Gramscian sense, the state has both an educative and formative function. It was the educative function that is adapted and expanded later by Althusser. The state’s power, to Gramsci, appears in the ability to create hegemonic order by manipulating people’s ‘common sense’. The state functions “as so to create ‘conformist citizens’ who internalize the most restrictive aspects of the ‘civil life’, and accept them as their natural ‘duties’ without having any resentment. The major instrument of the state… is the law” (Dalsal 156). However, Foucault disagrees with the hypothesis that links the state with repression and coercion as the classic Marxists used to perceive. He believes that “the State is much more than this: it needs the soul of its citizens to create a regime of truth that cannot be done through coercion” (163). Foucault also argues that the state “is a superstructural in a whole series of power networks that invest the body, sexuality, the family, knowledge, technology etc” (122). The state to Foucault uses disciplinary techniques to control and benefit from bodies and in the same time alters the