particular usage. (Gibbins & Reimer‚ 1996‚ p. 8) As such‚ the meaning of “post” in this paper refers a “break from”‚ “opposition to”‚ “difference to and from” and a response to”. Works of Karl Marx and John Stuart Mill; Friedrich Nietzsche and Michel Foucault will prove that there is break between Modernity and Postmodernity. Modernity Modernity refers to a way of life and state of mind that experience progressive economic and administrative rationalization on which this processes brought
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Originally‚ Foucault described measures to take against a plague that occurred in the seventeenth century‚ in which stands as an image against which the idea of discipline was created. Panopticism‚ also referred to as disciplinary power‚ incorporates structures that help disciplinary power function‚ which include invisibility‚ self-monitoring‚ normalisation‚ and surveillance. As a result‚ the Panopticon was an architectural design put forth by Jeremy Bentham in the mid 19th century for prisons‚ insane
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cells‚ each of which extends the whole width of the building; they have two windows‚ one on the inside‚ corresponding to the windows of the tower; the other‚ on the outside‚ allows the light to cross the cell from one end to the other.” (Foucault‚ 285) Foucault talks about the meaning of Panopticism‚ and how it works in our society. In fact‚ our toady’s world is even more panoptic than ever. In the first beginning of Foucault’s text‚ he explains what Panopticism is. He explains Bentham’s prison
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DISCIPLINE DISCIPLINE AD PUNISH- MICHEAL FOUCAULT The chapter on discipline begins with the seventeenth century image of the soldier. A soldier bore certain natural signs of strength and courage and marks of his pride and honor. These were characteristics which were already inherent in a soldier. By the late eighteenth century‚ a soldier became someone or rather something that can be made‚ like a required machine which can be constructed. The Classical Age discovered the body as a target and
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Privacy is something we don’t really think about. Privacy is the last thing that comes up in our minds. The Internet is easily accessed by many people and can be hacked to find out important private information about anyone. People all over the world access the Internet‚ and when private information is posted online one person is going to be able to view that information no matter the privacy setting a person may use. The first article that I will use is “Who Is This Man‚ and Why Is He Screaming
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In‚ Life That Does Not Deserve to Live‚ Giorgio Agamben aims to expand on Michel Foucault’s concepts of ‘biopower’ and ‘biopolitics’‚ to express the way in which the state has power over society in the way that ‘bare life’ is produced. He uses the Latin term homo sacer – literally translated to ‘sacred man’ – to describe a life which can be “eliminated without punishment” ‚ one that possesses no value to the state and therefore can be terminated without the act being considered a crime. Examples
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others want nothing to do with the government being “on top of you.” The government does this for a reason‚ to have all the people in line and not have anyone doing the immoral things. Foucault explains throughout the book how the government punishes the criminals’ through a rough system called the Panopticon. Foucault is trying to show us how the government and the people in emergencies dealt with actions that were occurring. The author uses the plague as a metaphor throughout the reading to show
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focuses on the construction of identity. New historicism tries to find out how power has worked to suppress or marginalize rival stories and discourses. Stephen Greenblatt‚ the most prominent new historicist‚ consigns Foucault to footnotes and gives him a marginal position‚ yet Foucault is everywhere in his work‚ as he is concerned with the analysis of discourse‚ the role of discourse in determining subject positions‚ the relationship between power‚ knowledge and subversion‚ the wide dispersion of texts
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The Power of Superstition in Public Life in India Why are superstitions a part of public life in India? The modern mechanisms for risk-management or “disciplines” ranging from statistics to modern medicine exist side-by-side with superstitions in the country. The answer to why these disciplines have not penetrated into the pores of Indian society lies in the history of political power in India. It is difficult to use the word “superstition” without imagining quotation marks around it. For‚
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everywhere. And “Power‚” insofar as it is permanent‚ repetitious‚ inert and self-reproducing‚ is simply the over-all effect that emerges from all these mobilities‚ the concatenation that rests on each of them and seeks in turn to arrest their movement. (Foucault 1978‚ p. 93) Margaret Atwood’s novel The Handmaid’s Tale gives a classical example of this all-encompassing nature of power. Set in the late-20th-century future‚ Atwood pictures a male-dominated‚ theocratic totalitarian society‚ set on the
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