Wednesday, September 30, 2015

Mapping & Marking 'D&P'


Mapping out Discipline & Punish (1975)
cf. map of HSv1 by 2012 CGC beginning at http://uocgc.blogspot.com/2012_09_01_archive.html
               

               

Part I: Torture (17th-18th c.)


I. Ch. 1.       Body of the Condemned
- Contrasting regimes of punishment (3-8)
- End of torture (8-19)
- The scientifico-juridcal complex (19-23)
- Intention of book: “a genealogy of the present scientifico-legal complex” (23)
            - Four general rules (23) [methodological analytics][1]
            - Power-knowledge relations (25-28) [methodological category]
            - Body & Soul (29-30)
            - History of Present (30-1) [methodological category]

[1] To establish some common (but non-obligatory) vocabulary, I suggest the following distinctions (based on Koopman and Matza, “Putting Foucault to Work: Analytic and Concept in Foucaultian Inquiry” in Critical Inquiry v39n4, Summer 2013):

      Analytics = rules for inquiry, styles of inquiry, orientations guiding inquiry / the ‘how’ of looking

      Categories = ideational material that one brings to inquiry / the lenses through we look

      Field/Object = the object of inquiry / that at which we are looking

      Concepts = ideational material produced by inquiry / what we newly see in order to ‘make sense’

Mapping these to the first portion of D&P (Part I.1) we get, at a first approximation, the following:

      Analytics = “genealogy” (23), “political anatomy” (28), and the “four rules” (23)

      Categories = “power-knowledge relations” (25-28), “history of the present” (31)

      Field/Object = punishment, esp. transformations in punitive practices

      Concepts = TBD [important b/c we don’t know at the outset of inquiry]


I. Ch. 2.       The Spectacle of the Scaffold
- Torture/supplice defined (33-35); 3 characteristics of pain, marking, spectacle
- Truth via inquisition & confession of body (35-47)
- Torture as ritual (47-54)
- Torture reveals connection of truth and power (54-7)
- Dual role of the people (57-65)



Part II: Punishment

II, Ch 1: Generalized Punishment
- Fundamental Law that Punishment must have humanity as its measure; the end of sovereign vengeance (72-75)
- A new economy of power (75-82)
- The necessity of illegality (82-86)
- The economy of illegalities and the development of capitalist society (86-89)
- The social body must be defended (89-94)
- The 5 or 6 major rules (94-101)
- Codification and individuation (101-103)

II, Ch 2: The gentle way in Punishment
- The condition and mechanics of obstacle signs (104)
   a) mechanics of signs (104-106)
   b) mechanics of interests (106-107)
   c) mechanics of duration (107-108)
   d) mechanics of societal retribution (108-109)
   e) mechanics of publicity, mourning, and education (109-112)
   f) mechanics of memory and discourse in the punitive city (112-114)
- Imprisonment as punishment (114-120)
- Models of Imprisonment and homo economics (120-124)
- Prison as an apparatus of knowledge (125)
- The Punitive City or Coercive Institution? (126-131)


Part III. Discipline

III, Ch 1. Docile Bodies
The Classical Body: Birth of Modern Humanism, Pg. 136-141
- Early modern soldiers distinguished themselves through 'natural signs' that implied skill. This transitioned into a set of replicable, formulaic treatments (coercions) that could create a soldier with greater exactitude and scale; 'stone-cutting'/'discipline'.
Art of Distributions [Spatializing discipline], Pg. 141-149
- Enclosing bodies into isolated, protected places and subjecting them to disciplinary monotony.  Individuals were mobile so as to sustain the system with quick replacements, so instead of enclosure, the rank they carry with them is what distinguished them.
Control of Activity [Disciplinary operations], Pg. 149-156
- The classical age inherited the timetable and the logic of was applied to the body, programming it with an obligatory rhythm. Gestures are imposed, proper relations with objects (proper maneuvers), and all the while the utility of these coercions are ever improved upon. The natural body supersedes the predetermined body.
Organization of Geneses [Disciplinary time], Pg. 156-162
- Discipline requires its own system of time; when to do what is to be done such that the body can be most efficiently and completely capitalized. Disciplinary time is a linear progression of itemized segments, the transition through which designates a 'graduation' of sorts within a moment of disciplinary time. The 18th century discovered (established) a correlation between the progression of individuals and that of society at large.
Composition of Forces [Discipline oils the machine], Pg. 162-67
- The individual is now a product of its system and its function is fulfilled by its placement in the system. The disciplinary system is used to configure, re-configure, and yet again re-configure individual bodies so as to produce the most efficient, productive 'machine'.

III, Ch. 2 -The means of Correct Training
Disciplinary power works through training rather than selection and levying
Hierarchical observation   (170)

“the techniques that make it possible to see induce effects of power (171)
“In the perfect camp, all power would be exercised solely through exact observation” (171)
“an architecture that is no longer built simply to be seen. . . but to permit an internal articulated and detailed control to render visible those who are inside it . . . an architecture that would operate to transform individuals: to act on those it shelters” (172)
“how was one to arrange things that a homogenous, continuous power would result from their calculated multiplicity” (173)
“Surveillance thus becomes a decisive economic operator both as internal part of the production machinery and as a specific mechanism in the disciplinary power.” (175)
“Discipline makes possible the operation of a relational power that sustains itself by its own mechanism and which, for the spectacle of public events, substitutes the uninterrupted play of calculated gazes” (177)
Normalizing judgement   (177)
“The art of punishing, in the regime of disciplinary power, is aimed neither at expiation, nor even precisely at repression. It rings five quite distinct operations into play: if refers individual actions to a whole that is at once a field of comparison, a space of differentiation and the principle of a rule to be followed. It differentiates individuals from one another . . . it measures in quantitative terms and hierarchizes in terms of value . . . . it introduces the constraint of conformity. . . . lastly, it traces the limit that will define difference in relation to all other differences, the external frontier of the abnormal” (183)
Perpetual penality- compares/differentiates/hierarchizes/homogenizes/excludes (this is normalization)
Disciplinary punishment is corrective
“In a sense, the power of normalization imposes homogeneity; but it individualizes by making it possible to measure gaps, to determine levels, to fix specialties and to render the differences useful by fitting them one to another. It is easy to understand how the power of the norm functions within a system of formal equality, since within a homogeneity that is the rule, the norm introduces, as a useful imperative and as a result of measurement, all the shading of individual differences.” (184)
Training and correction operate within the dual mechanism of gratification-punishment
The distribution hierarchizes, and punishes and rewards
The examination   (184)
“The examination combines the techniques of an observing hierarchy and those of a normalizing judgement” (184)
The examination transformed the economy of visibility into the economy of power – “their visibility assures the hold of the power that is exercised over them. It is the fact of being constantly seen, of being able always to be seen, that maintains the disciplined individual in his subjection. And the examination is the technique by which power, instead of emitting the signs of potency, instead of imposing its mark on its subjects, holds them in a mechanism of objectification.” (187)
The examination also introduces individuality into the field of documentation
Intensity of documentary accumulation – nec. in the army, in the hospital, in teaching establishments, this marks the first stage of formalization of the individual (within disciplinary power)
The examination, surrounded by all its doc. tchnqs., makes each individual a ‘case’
“For a long time ordinary individuality – the everyday individuality of everybody – remained below the threshold of description” (191)
“in contrast with the ceremony in which status, birth, privilege, function are manifested with all the spectacle of their marks) clearly indicates the appearance of a new modality of power in which each individual receives his status as his own individuality” (192)
“The turning of real lives into writing is no longer a procedure of heroization; it functions as a procedure of objectification and subjection. The carefully collated life of mental patients or delinquents belongs, as did the chronicle of kings or the adventures of the great popular bandits, to a certain political function of writing; but in a quite different technique of power.” (192)

III, Ch. 3 - Panopticism


A. The Town Under the Plague: p. 195-200:
      -surveillance and inspection as principles of order
      -enclosed and segmented space
      -exclusion vs. order

B. Panopticon as the architectural form of disciplined society: p. 200-209
      -permanent visibility and automatic functioning
      -panopticon as laboratory
      -plague as exceptional, vs. panopticon as generalizable and universal
      -polyvalence of application
      -plague disciplines through reduction of life expression; panopticon as amplification of    
          discipline

C. Two Images of Discipline (discipline-blockade and discipline-mechanisms) and the Movement from one to the other: p. 209-217
       -Functional inversion of the disciplines: from negative to positive/productive: p. 210-1
       -‘Swarming’ of disciplinary mechanisms: departure from institutions: p. 211-212
       -State-Control of mechanisms: disciplines become co-extensive with state itself: p. 212-217

D. Formation of Disciplinary Society and Historical processes: p. 218-228
       -Disciplines as techniques for ordering multiplicities: p. 218-221
             -principles of economy and utility
             -establishment of horizontal and vertical relations and hierarchies
      -Panoptic Modality and juridico-political structures: p. 222-224
             -surface/depth distinction
      -Formation of Knowledge and Increase of Power as Co-constitutive: p. 224-228
              -Inquisition -à Examination
              -Investigation’s role in the formation of knowledge, and the origin of the specialized
                  human sciences.
              -the ideal point of penalty as an indefinite discipline.


Part IV. Prison

IV, Ch. 1 – Complete & Austere Institutions
- Self-evident deprivations of liberty and transformation of individual (double foundation) (pg 232-233)
- Prison as part of an active field (235), not inert institution
- Prison as omni-disciplinary, “exhaustive”
- Prison to Penitentiary (235-248)
- Birth of the delinquent (248-255)
- Twins: penitentiary technique and delinquent (255)

IV, Ch. 2 – Illegalities & Delinquency
  • Chain gang & police wagon (257-264)
  • Critique of the prison (265-268)
  • Seven maxims of prison technique (269-270)
  • Carceral System (271)
  • Failure of the prison vis-a-vis delinquency/illegality (271-285)
  • Two figures of illegality (283)
  • Tactics - production of delinquency (285-286)
  • Workers movements (287-292)

IV, Ch. 3 – The Carceral
  • Mettray, as completion of carceral (293-296)
  • Normalization of power of normalization (296-308)
  • Carceral archplgo (296-298) and six results (298-308)

Friday, September 25, 2015

Fall 2015 Working Schedule

In Fall term of 2015 we will be reading Foucault's Discipline & Punish (in translation by Alan Sheridan, Vintage Books edition).  Our proposed meeting schedule is as follows:

Week 1 - Oct 1 - pp. 3-31
Week 2 - Oct 8 - pp. 32-72
Week 3 - Oct 15 - pp. 73-134
Week 4 - Oct 22 - pp. 135-169
Week 5 - Oct 29 - pp. 170-194
Week 6 -  Nov 5 - pp. 195-230
Week 7 - Nov 12 - pp. 230-257
Week 8 - Nov 19 - pp. 257-309
Week 9 - No meeting for Thanksgiving
Week 10 - No meeting (because we never meet in week 10)

Winter term 2016 participation will take place in the context of Colin Koopman's PHIL 607 'Genealogy Workshop' graduate-level course.  Participants are encouraged to enroll, but may also participate as auditors.

Spring term 2016 tbd.

Monday, March 16, 2015

Spring Term Workshop Schedule

In Spring term we will conduct workshops of in-progress work by participants and guests.  (For a background note on collaboratory design inspiration see P. Rabinow & A. Stavrianakis, Demands of the Day, 13ff.).

We will meet Wednesdays 12:30-1:50pm in SCH 211B (or other locations TBA as needed).

Week 1 - April 1 - Fulden Ibrahimhakkioglu, "Politics of Paranoia"

Week 2 - April 8 - Bonnie Sheehey, "Between History and Experiment: Towards A Foucauldian and Jamesian Pragmatist Methodology"

Week 3 - April 15 - April Anson, "Plotting U.S. National Narrative: Wounded Knee and the Biopolitical Turn"

Week 4 - April 22 - Colin Koopman, "Infopolitics beyond Biopolitics: Toward a Genealogy of the Cybernetic Contemporary"

Week 5 - April 29 - No meeting

Week 6 - May 6 - No meeting

Week 7 - May 13 - Patrick Jones, "Archaeological ANTs"

Week 8 - May 20 - TBA or no meeting (Colin will be absent)

Week 9 - May 27 - Nicolae Morar, "The Origins and Developments of Biopower"

Week 10 - June 3 (4:05pm) - Stephanie Jenkins (Oregon State University), "Refusing the Blackmail of Ableism"

Thursday, March 5, 2015

Foucault, On the Gov of the Living, Lecture 4

Questions

In what way is the argument here a reply to Anti-Oedipus? (see page 76, but also page 4).

What is the status of Foucault's refusal to dispense with "anarchism" as a viable modality of political critique? (p. 78).

How do we make use of the particularities of genealogical methodology with respect to its "refusal of universals" (p. 80)?

Discussion

On Foucault vis-a-vis D&G.  See page 76 on the "traditional, old, and furthermore perfectly respectable way of posing the philosophica-political question...: when the subject voluntarily submits to the bond of the truth, in a relationship of knowledge, that is to say, when, after providing himself with its foundations, instruments, and justification, the subject claims to deliver a discourse of truth, what can he say about, or for, ora gainst the power to which is involuntarily subject?"  This is ideologiekritik. 

Both Foucault and D&G want to reject this.  But they reject it differently.  The traditional question starts with Truth and moves to power:

    Truth (bond) -->  Power (subjection)

But Fouc as well as D&G want to flip the question.  So it seems.

    Power (conduct of conduct)  -->  Truth (bond)

Consider page 29 of Anti-Oedipus: "That is why the fundamental problem of political philosophy is still precisely the one that Spinoza saw so clearly, and that Wilhelm Reich rediscovered: 'why do men fight for their servitude as stubbornly as though it were their salvation?'."
    Power (bond to power)  -->  Truth (and so the Q is: what are the effects?)


Foucault asks a similar question, but remodulates it this way: "What does the systematic, voluntary, theoretical, and practical questioning of power have to say about the subject of knowledge and about the bond with the truth by which, involuntarily, this subject is hold?" (77).  So Foucault starts with power, but specifically with breaking from power, rather than (as D&G) stubborn servitude to power.  He further writes, "given my desire, decision, and effort to break the bond that binds me to power, what then is the situation with regard to the subject of knowledge and the truth?" (77).

    Power (break from power)  -->  Truth (and so the Q is: what are the effects?)

In asking what are the effects on truth, Foucault turns to "anarchaeology" and (interestingly!) Feyeraband! (p. 79).


On genealogical particularity versus ideologiekritikisch universality, there is an issue of the status of the particularities central to genealogy as a modality of critique.  Particularities certainly can be used to undermine, or throw into doubt, meta-narratives in their reliance on universals.  Can they also be used for more, or for something else?  For what?  Here the question of the empirical status of particularity rears its head.


In Lecture 5, Foucault takes up the thought that assent to truth is itself a form of subjectivation.  This opens up the possibility of different truth regimes: these are not regimes which would endorse different sets of truths, but rather regimes which would differ over how to relate to the truth itself.  (This is Nietzsche's question: 'why value truth?').  This connects (but we couldn't quite specify how) to the overall focus in the lectures, going back to Lecture 1, of the connections between power and truth where truth is not simply efficient or useful for power.  He writes, in Lecture 4, of the core questions for this theme: "how have the relations between the government of men, the manifestation of the truth in the form of subjectivity, and the salvation of each and all been established in our civilization?" (p. 75).

Thursday, February 26, 2015

Foucault, 'On the Government of the Living,' Chapter 1

We began, as per usual, with questions:

- The discussion of the shepherd and the Emporer (top of p. 4) may point us toward something like a genealogy of sovereign power.

- Shift to a notion of government by truth from a notion of knowledge-power.  Foucault says that the notion of government is "much more operational" than the notion of power (12).  Is that connected with the art of government being connected to, or operated on, conduct ("to conduct their conduct") (12)?

- In Foucault's discussions of 16c. witch hunts (10), he doesn't discuss the colonial aspects of this set of practices and the way the state sought to exercise a power over it.  In decolonial thought, these practices can be read as a social force by which women passed on indigenous knowledge.  But why is this set to the side by Foucault?  Why doesn't he attend to these dynamics?  What's lost here?

- Foucault's discussion of "terror" as the fifth of five 'principles' of truth (bottom p. 15) is of interest.  How does truth function in a way where everyone can be "actually aware" of what is happening but noentheless allow it to happen?

- Foucault describes truth in terms of excessiveness (17), expenditure (9), and more than useful (6).  In what ways is this contrary to Foucault's supposed 'pragmatism'?  In what ways is this also counter to any and all economistic conceptions of knowledge, truth, rationality, &c.?

- How would an inquiry into gov-truth relations be distinct from an inquiry into 'Society'?  Why make this distinction?  What is at stake in it, for Foucault?  See Foucault's discussion on the bottom of page 16.

The group, then, began its discussions:

The general problematic for the lectures, as established in Chapter 1, is to think about the relation between the epistemological and the political (page 4), but without explicating this relationship according to a logic of "economic need" that would be "utilitarian" (page 5), or "reduced to pure and simple utility" (6).

So the core problem is how to explicate and analyze epistemic-political relations without reducing them to utility (be it economic utility, biological utility, class utility, &c.)?

The first shift (p. 11) was ideology to power-knowledge.

The second analytical shift (p. 12ff) was from power-knowledge to government-truth.  The latter "involves giving a positive and differentiated content to" the epistemic and the political.  Does he mean by "positive" something like "empirical" so that "positive and differentiated" is something like "empirical and analytical"?

In terms of one half of the second shift, MF discusses his analytical shift from "power" to "government".  In terms of the positive and differentiated conduct, MF says that the focus of government is to analyze "mechanisms and procedures intended to conduct men, to direct their conduct, to conduct their conduct" (12).  And why is this "positive and differentiated"?  

In terms of the second half of the second shift, this is what MF proposes to study in these lectures.  After addressing five notions of the gov-truth relation that are all to "narrow" (16), he comes to his view.  His view is that the work of government "entails" or "requires" the manifestation of truth (17) and in a way that "goes beyond the aim of government" (17) and so is not purely useful in the way of governing.

Chapter Four for next time....