Nietzsche之后的大愤

      Our society is one not of spectacle, but of surveillance; under the surface of image, one invests bodies in depth; behind the great abstraction of exchange, there continues the meticulous, concrete training of useful forces; the circuits of communication are the supports of an accumulation and a centralization of knowledge; the play of signs defines the anchorages of power; it is not that the beautiful totality of the individual is amputated, repressed, altered by our social order, it is rather that the individual is carefully fabricated in it, according to a whole technique of forces and bodies. We are much less Greeks than we believe(这句话还算幽了一默). We are neither in the amphitheatre, nor on the stage, but in the panoptic machine, invested by its effects of power, which we bring to ourselves since we are part of its mechanism. (p.217)
 
——Foucault, Michel. 1977. Discipline and Punish: The Birth of the Prison. Trans by Alan Sheridan. New York: Vintage Books.
 
Prof. Patrick说相比于这学期读的前四本书(Gramsci的Prisoner Notebooks,Habermas的Public SphereCommunicative Action,Bourdieu的Distinction),Foucault这本相当straightforward,但建议大家勿在午餐前后阅读。诚哉斯言!
 

About Hongwei Xu

I'm a social demographer, a single-child, a husband, and a father.
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1 条 Nietzsche之后的大愤 的回复

  1. Yin说道:

    Distinction – this one tortured me last semester

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