Thursday, April 28, 2011

Foucault- Discipline and Punish "Complete and Austere Institutions"

Foucault argues that the prison has been integrated into our society so deeply that it has become a crucial element of society. We have no other options. Punishment revolves around the prison system.  We can only talk about what to do with prison, we give no alternative solutions. Prisons are very effective because they force open the world of the prisoner. All othe prisoner's actions are taken into account and monitered. The main focus of the prison is the stripping away of freedom. The secondary goal is reformation of character. I think that in our mnodern age, we have begun to stray away from the prison idea that Foucault talks about. There are an increasing number of alternatives to prison, like community service. Eventhough community service is monitored it is still more free than the prison itself. The idea behind community service is not necessarily reformation of character, but paying back the community rather. I believe this is a start to an alternaive to the prison idea.

Friday, April 22, 2011

Michel Foucault "Docile Bodies"

Foucault begins by arguing that the classical age has emphasized the body as the target of power. He uses the solider as the ideal. The body of the solider is disciplined and categorized. The solider must be docile, ready to learn, so as to make him more efficient. It seems like Foucault is arguing that there has to be a balance between the individual's own will, and the greater mission given to him by his superiors. He then references how this is similar in monasteries. One of the most effective ways to control bodies is making them subject to a timetable. Controlling the schedule of one's life has been in use in armies almost since their beginning. In the more modern age, this starts to be seen by everybody's work day being regimented into a concise schedule. This was made easier by machines which divided up and capitalized time. Time became extremely important to the working man and in a way became a more powerful force of control in his life. I think Foucault's argument makes a lot of sense. The common phrase "time is money" basically sums up the argument and by its popular use and practice almost proves it. I think the ideal of the monk and solider are perfect because both give up much of their will and become "docile". Today, many people could be in the same category, especially over zealous business-minded people. I think Foucault might also be saying that people have given up their focus on some "greater good" for a present temporary focus that depends entirely on time and a regimented schedule. Whether he's sees this as a good r bad thing I'm not so sure of.

Tuesday, April 12, 2011

Hannah Arendt Ch.10 of Vita Activa

In chapter 10 of the Vita Activa, Hannah Arendt describes some peculiarities of doing good works and the concept of "goodness". First of all, we have two types of evaluating good actions. The old, antique way is just doing anything good, whether public or private. With the rise of Christianity, we then see that evaluating good changes. Now, good can only be done in a private, non-public way. "The one activity taught by Jesus in word and deed is the activity of goodness, and goodness obviously harbors a tendency to hide from being seen or heard." The life "as far removed from the public realm as possible" became the the model for living a life full of good works. In this way good works are done for the good itself, not for an ulterior or personal motive. "When goodness appears openly, it is no longer goodness." She then makes a similar argument for Socrates' discussion of wisdom. According to Socrates once somebody claims to be wise he proves he isn't. The quest to be good and wise become never-ending. She then goes on to talk about how it's necessary that both wisdom and goodness involve another person. I believe that this is a reinforcement of an argument she made makes earlier in the Vita Activa that humans cannot be fully "naturally" human and be totally isolated at the same time. I agree with her analysis. Even though there are very solitary aspects in good works and wisdom, it is impossible to separate them from the public realm.