Foucault

deprives people of their liberty choices and leaving them in confinement leads to it being the most ethical punishment. Most importantly, the systems of discipline, and observation that go around inside a prison extend outside its walls. Although Foucault

In Discipline and Punish, Michel Foucault is concerned with state systems of punishment, providing a historical analysis of the modern penal system’s creation and continuity. He initially addresses the notion that prison-based penal systems are progressive and more humane than ever before, directly juxtaposing the experiences those publicly gruesomely tortured and those privately incarcerated. However, he acknowledges this dichotomy only to immediately flip it on its head, arguing that public torture

have shifted towards a more control based interpretation. Both Michael Foucault and John Berger delve into the idea of power and its functionality. Based on their texts, in our current socio-cultural setting, power is best exploited when the concept behind the power is deindividualized for many purposes, internalized by the people, and integrated throughout society to the point that its origins is mystified. Michael Foucault explores the extent to which power has pervaded our lives

of power should be considered with greater attention because it shows a path to which Foucault adheres, to an extent, but not to the discharge of other pathways that contradict it. In fact, productive power comes from Foucault’s idea that contradictory vision disables power against a self-governing subject and does not understand the connection of power and its subject. What is more important, is that Foucault makes a rational connection between knowledge and power, stating that power relations are

I am actually very familiar with Michel Foucault, and most criminology students are familiar with his idea (from Jeremy Bentham) of the panopticon and it will come up time and again. The information I already knew of was all reestablished in reading through this chapter, “Panopticism”, from Discipline and Punish. I knew that the panopticon was the idea of a tower in a prison where a guard could look and see every prisoner. However, the prisoners do not always know when there are guards are in the

Both Foucault and Butler claim that sexuality is not what makes us who we are, that it is simply a social construct. In addition, they both believe that by submitting to the mechanisms of power and categorizing ourselves sexually, we are giving impetus to our own subjugation. While they hold similar beliefs in many ways, and much of Judith Butler's work is building upon work done by Michael Foucault, Judith Butler does diverge from Foucault's ideas. The reason Butler revises Foucault is that his

shifted punishment from the body to the soul. Foucault was a student and professor of philosophy and psychology during the twentieth century, which influenced his writings and political activism. Discipline and Punish is a result of his active participation in prison reform, in which he outlines the history of the modern penal system and how it is linked to modern society,

In the article, Discipline and Punish by Michel Foucault, he describes a social theory called panopticism. In Foucault’s panopticism he talks about the panopticon, an architectural plan that was created by Jeremy Bentham. The Prison structure of the twenty first century uses that same building design as the panopticon. We see how the plague town in the Panopticism shows a chain of authority. Prisons in the twenty first century use the same style of chain of authority in their correctional institutes

Foucault: Power, Knowledge, and Religion 1) What does Foucault mean by power, tactics, discourse, and power-knowledge? Foucault says that people cannot make formulated, definitive understandings about social knowledge and then write them down in journals as law. The motives of this knowledge, therefore. must be universal. For Foucault, this motive is power, but Foucault never says this directly. He says power is “a grid of intelligibility of the social order” (HIS 93) while knowledge is the same

Foucault states, “We must at the same time conceive of sex without the law and power without the king” (81). Foucault argues that sex and power must not be viewed as something that is only controlled by the law but rather as multidimensional with various forms that do not manifest themselves solely in coercion. Foucault’s suggests that power is unacquired, not external but within internal structures, non-binary, intentional and non-subjective, and exists simultaneously with resistance. First