Panopticism

This essay brings together two names that will perhaps surprise most readers. Bentham: the liberal Englishman who ‘spoke in sober sadness’, schooled in Hume and Locke, always at it with his intellect’s razor. Steiner: the wild and weird, if not downright nutty Austrian, schooled in mysticism, combining almost any philosophy with any other.  Yet both paved the road for both the Modern as well as the Post-Modern discipline of ‘the citizen’. They were looking for their own special kind of ‘transparent’ authority and considered architecture as an important part of the solution. That is what I shall argue in this essay. A discussion of the kind of social problem they wanted to cure, will lead up to an analysis of their thoughts.

The Trojan Hose Affair scandal alleged that there was a hardline extremist Islamism plot to take over British state schools in Birmingham. While commu- nity groups and government officials battled to take control of the narrative, the pupils who were ultimately at the center of the scandal, were not con- sidered. This paper is based on research conducted in 2015, with students at one of the schools implicated in the Trojan Horse Affair. Through seven one-to-one interviews and a group discussion, the research finds that students portrayed their selves in a state of constant psychological reconciliation due to the heightened mediatization, racialization, and securitization of Islam and Muslims, during and after the Trojan Horse affair. This caused increased levels of anxiety in students, which peaked around the constant surveillance through the gaze of the media, teachers, and Ofsted inspectors, creating a double-edged Panopticon. The paper particularly underscores student concerns for potential social exclusion and discrimination they may experience as a result of the school affiliation.

Taking Octavia Butler’s Patternist series as its primary source of inquiry, this paper examines the ontology of power, intersubjectivity, and social reality through the science and speculative fiction tropes of body-swapping and self-transmutation. Butler’s re-invocation of American slavery opens new possibilities for understanding the nature of being and the definition of humanity, while encouraging new perspectives in postmodernist thinking, most notably centered on the belief in the socially constructed nature of identity. More broadly, this paper places such dialogues in conversation with theories on Foucaldian power structures, Cartesian duality, and phenomenology, ultimately concluding that the socially constructed nature of the self obfuscates the truly human desires, such as that for power, which transcend the demographic differences defining current social realities.

In the years following the attacks on September 11th, 2001, the American government and other governmental democracies who fall victim to Americentric hegemony have eroded away many of the rights and civil liberties enjoyed by their respective populaces in the name of increased security. Paramount to the effectiveness of security is surveillance, and surveillance as an institution, not just of our country, but of our world, has more than clearly made its way into our media. With this, we have seen the rise of Surveillance Dependant Media, media which

The advances in contemporary surveillance techniques have, for the past three decades, been bound with the development of cheap and efficient computational machines. These rapid changes in new media have made the task of theorising surveillance pertinent once again. Michel Foucault’s Discipline and Punish (1995) is a seminal work in this respect. Although Foucault himself focuses on the development of disciplinary techniques in the 18th and 19th centuries, which has led some scholars to declare his model of identity formation to be outdated, his work is nevertheless more relevant than ever. A distinction must be made between Foucault’s historically contingent examples and the generalisable theoretical apparatus he builds on their basis. Both the panoptic principle and disciplinary methods espoused by Foucault can be located at the heart of digitally augmented surveillance (dataveillance) and they have been, moreover, significantly amplified. This does not mean that nothing has changed in the actual practices of surveillance. The panoptic principle no longer depends on architectural enclosures, and has proliferated outwards into public spaces and homes. Disciplinary techniques, too, are far from gone, but there has occurred a shift from the body, as their primary locus of application, to the individual’s ‘digital double’, inhabiting virtual spaces. Moreover, computer databases make possible a new procedure of normalisation by way of forecasting: the individual is not disciplined in real time but is predicted in advance, based on the digital trace left by his activities.

Ralph Ellison's acclaimed novel and his sole masterpiece, Invisible Man, is said to have been one of the world's greatest African-American novels. It is replete with discussions of racial discrimination, identity crisis and studies of systematic (racial) exploitations. The depictions are coalesced with existential accounts of bodily sensations and struggles with the self and the society. Nevertheless, a more profound look at the context and deep structure of this novel can reveal its ideological and social critiques as well. In fact, Ellison had arguably acquired a well-versed knowledge regarding power-struggles within social systems prior to the development of this lengthy novel. Such issues, then, appear to be among the sidelights of this work. Ellison explores many political discussions of his predecessors and sometimes prophetically unearths many to-be-discovered issues and theories, years before their actual coinages by theoreticians and sociologists like Michel Foucault. With this hindsight, this article tries to study the novel's oblique or direct references to social ideologies, hegemonies, and the theory of Panopticism at stake.

These banners and flags along with containers and barricades guarded with policemen do effect the passers as it “exhibits” and reinforces the idea of who is in power and that the citizens are entering the area of those who are powerful and so they must conform to a certain behavior as they are being watched. This can be connected to the model of Panopticisim; a circular prison with cells arranged around a central tower, from which prisoners could at all times be observed.

The Urban Surveillance of Hypebeast and todays fashion through a Foucauldian lens It's not much to be in need of a shirt for some miscellaneous reason, and out of desperation grab the cheapest tee-shirt in Wal-Mart. Now redirect this intention to be one of needing a shirt for a specific reason, such as a dinner party. You won't choose that same cheap cotton sweat rag for the dinner party. (I hope…) Especially when everyone there is lathered with compliments and expected to appear to a standard of dress, as we know called "formal" or "Business" attire. What's interesting is in the last generation we have seen an evolution to standards on consumption, specifically in how we value items and value ourselves in pursuit to purchase them. A phenomenon known as "Hypebeasting" has emerged and sparked consumers' excitement who desire to reside as the most significant in the expertise of popular culture and fashion. Now we see that the term Hypebeast and action of Hypebeasting articulates fashion discourse in the form of "hip" surveillance. Michel Foucault's theory of the gaze provides a way to understand the process by which a Hypebeast builds credibility for fashion statements. We initially get clarity on Foucault's theory of the gaze when speaking on his interview with Jean-Pierre Barou and Michelle Perrot. he goes on to explain that: "I noticed how the whole problem of the visibility of bodies, individuals, and things, under a system of centralized observation, was one of their most constant directing principles. In the case of the hospitals this general problem involves a further difficulty: it was necessary to avoid undue contact, contagion, physical proximity, and overcrowding, while at the same time ensuring ventilation and circulation of air, at once dividing space up and keeping it open, ensuring a surveillance which would be both global and individualizing while at the same time carefully separating the individuals under observation. For some time I thought all these problems were specific to 18th-century medicine and its beliefs."

Este libro surge de la tensión entre visiones esperanzadas que consideran que los espacios cibernéticos  propician nuevas temáticas, estrategias y prácticas para los movimientos sociales contemporáneos, y visiones pesimistas que, ante la precariedad de los logros obtenidos en el mundo real y ante la intensificación de la vigilancia virtual, consideran que la tecnologización de las luchas puede minar la participación o exponer a las organizaciones a la neutralización. Dicha tecnologización puede estar cooptando las agendas de los movimientos, absorbiendo porciones importantes de sus limitados recursos, desviando las energías hacia luchas más virtuales que reales, y contribuyendo a insertarlos involuntariamente en la lógica del capitalismo posfordista por medio de la captura sistemática de sus datos con fines biopolíticos. Pero el uso de internet por los movimientos sociales puede estar permitiendo nuevas maneras de incrementar su capital social, abriendo nuevos campos de batallas identitarias, políticas y comunicacionales. El establecimiento de agenda, otrora privilegio exclusivo de los grandes medios empieza a fracturarse y se potencia lo que los zapatistas llaman la globalización de la rebeldía. El uso de Internet como parte de estrategias transmediáticas puede generar impacto social desde el momento mismo de su concepción y producción. Quince autores latinoamericanos y europeos analizan teorías, experiencias y casos en Chile, Argentina, Colombia, México, Estados Unidos, Guinea Ecuatorial, Birmania e Irán.

Valencia, Juan-Carlos y Garcia, Claudia Pilar (Editores). 2014.  Movimientos Sociales e Internet. Bogotá. Editorial Javeriana  ISBN: 978-958-716-717-7.

https://es.scribd.com/document/318786221/Movimientos-Sociales-e-Internet-Juan-Carlos-Valencia-y-Claudia-Pilar-Garcia-Editores

Celem autora jest ustalenie, kto lub co steruje procesami społecznymi
pozostającymi w bezpośrednim związku z funkcjonowaniem globalnej
sieci teleinformatycznej. Jakie są źródła tego sterowania, jego formy, skuteczność
i zakres. W zdecentralizowanej strukturze Internetu występują
różnorodne, autonomiczne formy regulacji. Zakres swobody działania
użytkowników wyznaczają regulaminy korzystania z określonych usług,
zalecenia administratorów sieci, dostawców i podmiotów pośredniczących
w transmisji danych, a także rozstrzygnięcia arbitrów dotyczące
rozdziału adresów internetowych, protokoły określające warunki techniczne
transmisji danych oraz różnego rodzaju reguły „inkorporowane”
do oprogramowania tworzącego cyfrowe środowisko komunikacyjne.
Dynamika rozwoju systemów teleinformatycznych w wielu przypadkach
wyprzedzała symetryczny proces wytwarzania adekwatnego otoczenia
normatywnego przez sektor polityczno–prawny.

The concept of panoptic has based on the prison model called as "Panopticon" designed by Jeremy Bentham, English philosophy and social theorist, in 1785. In this prison model based on the principle of checking and tracking all movements of each prisoners, there are inspection mechanism consisting of watchtower at the center and a cyclical structure consists of a few storeys, one-roomed cells surrounding it. Michel Foucault who initial conceptualizes Panopticon defends that similar principles can be applied in these spaces by associating the spaces such as public buildings, business districts, head offices of multinational companies, shopping malls and housing zones in which people and spaces can be audited and brought under control easily to Panopticon in his novel named as "Discipline and Punish: The Birth of The Prison". Starting from point of view, it is possible to discuss the spaces in which individuals are kept under control, and needed to the fact of observation within the frame of panoptic concept. The aim of this purpose is to search the effects of panoptic concept to the architectural form in the spaces. In this context, the spaces which would be able to call as panoptic such as either prison or working spaces where the production was intense has been chosen from past to present, these chosen spaces has been classified by discussing at space scale in terms of architectural forms such as visuals, plan schemas. It is tried to determine whether the architectural form generates panoptic concept, or panoptic concept specifies the architectural form with the results of the research.

Frederick Douglass describes vividly how his socio-political identity was scripted by the white other and how his spatio-temporal existence was constrained through constant surveillance and disciplinary dispositifs. Even so, Douglass was able to assert his humanity through creative acts of resistance. In this essay, I highlight the ways in which Douglass refused to accept the other-imposed narrative, demonstrating with his life the truth of his being—a human being unwilling to be classified as thing or property. As I engage key events from Douglass’s narrative, I likewise explore the ways in which the resistance-tactics he performs complement Foucault’s elaboration of power relations and resistance possibilities, as well as Bakhtin’s notions of authoritative and internally persuasive discourse.

The following paper explores the way transparency is used and applied, on a performative and symbolic level, as (1) a device for managing the establishment of sociocultural norms and values and (2) an expedient for understanding the boundaries between oneself and the other. A focus is given to the digital online and offline spaces, seen as places of visibility, circulation of information flows and open-data exchange. Drawing on cultural studies, semiotics and information studies, this interdisciplinary project aims to uncover values, rationales and theories behind the use and non-use of authenticity, truth and personality, in social decision-making and public participation. It will be taken account of the possible responsibilities connected to being transparent and visible, and it will be considered the social expectation for a perfect state, which a term like transparency is charged with, while trying to understand if a politics of total transparency is in opposition with democracy.

This paper questions the use of new technologies as tools of modern surveillance in order to: (a) advance the research done by Michel Foucault on panoptic techniques of surveillance and dominance; and (b) give new insights on the way we use these new surveillance technologies in violation of democratic principles and legal norms. Furthermore it offers new arguments in support of Foucault's account on the expansion of Bentham's Panopticon scheme as universal model of modern day democratic institutions. Therefore the purpose of this paper is to (c) shed new light on the various ways the deployment of new technologies reinforces the Panopticon model; and (d) analyze the effects produced by the emerging modes of surveillance that empower various new mechanisms of domination and control of individuals. This research paper seeks to (e) examine to what extent technology influences the course of our social, political and behavioral changes; and propose a framework for (f) evaluation and transformation of democratic institutions and practices that rely on the use of modern communication tools and technologies. Our cities have become a new kind of technologically driven Panopticon and this model has achieved perfection as increasingly fragmented, disseminated and ubiquitous device of power and dominance.

La science-fiction a une tradition ancienne de contre-utopie et de critique sociale, montrant et dénonçant l’emprise d’un système politique sur les corps et les esprits, comme dans Brave New World d’A. Huxley ou 1984 de G. Orwell, chacun de ces textes résonnant sur et contre son temps. La Zone du Dehors d’Alain Damasio s’inscrit dans ce travail critique en suivant trois directions principales : celle du territoire, celle du corps et celle de la parole. Cerclon est une société fermée, surveillée selon un modèle panoptique amélioré, où les flux de circulation sont ségrégés. Cette société tend aussi à surveiller les corps, à les modeler et à les altérer pour les rendre anodins ou standards. Enfin, malgré une apparence libérale, la parole est soigneusement ordonnancée par un régime de censure et d’évaluation permanent, exacerbant les politique contemporaines d’évaluation sur critères de performance. En face, le mouvement de la Volte doit se battre sur ces trois fronts de la liberté de circulation, de la contre-aliénation des corps et de la libération de la parole, en tentant de créer une « zone du dehors », qu’elle soit dans les esprits ou dans le monde. Elle veut insuffler une perspective humaine là où tout est fait pour borner les hommes par une intégration de la norme. Ce roman de fiction est une réflexion sur certains aspects de nos sociétés contemporaines et sur ce que ces tendances pourraient devenir. Exercice d’auto-défense intellectuelle, il promeut le hors-champ, l’ailleurs, l’imperfection, l’insatisfaction. La « volte », au-delà de la révolte, se veut un ébranlement permanent, un effort pour que la politique cynique d’administration par la satisfaction-consommation soit supplantée par le souffle de projets humains imprévisibles mais vivants.

With the growing problems of human congestion and hygiene in the biggest European capitals during the early phases of the industrial revolution, new means of control had to be established, that allowed to handle big amounts of people for lucrative goals. Biopolitics, as Micheal Foucault designated the processes that related life and the individuals, would materialise in its most radical form in the Panopticon. The prison project by Jeremy Bentham followed a geometry, that was explicitly designed to exert control and induct any form morality by the few to the many, in analogy to the tayloristic factories. But with the transition from a sovereign nation-state society of production, to a society of consume of capitalist governance, environments of enclosure entered in crisis. The never built project by Rem Koolhaas at the Koepel Panopticon Prison, captures the transition of architecture and technology to the society of consume, in which the illusion of freedom and of choice, had grown along an omnipresent surveillance.

Ausstellungskatalog zur gleichnamigen Ausstellung für die Kunstbibliothek im Museum für Fotografie Berlin

Exhibition catalogue to the exhibition curated for for the Kunstbibliothek at the Museum für Fotografie Berlin

Überwachung ist nicht nur ein aktuelles Thema, sondern auch ein historisches Phänomen. Dieser Ausstellungskatalog präsentiert eine Genealogie des überwachenden Blicks.
Vor dem apparativen Auge der Kamera, das heutzutage allgegenwärtig ist, haben andere „Augen“ Menschen überwacht. In der Epoche der Aufklärung symbolisierte das Auge der Vernunft eine selbstüberwachende Idee. Derzeit wurden Staat und Gesetz mit einem allsehenden Auge identifiziert. Den ikonografischen Ursprung hierzu bildet das religiöse Symbol vom Auge Gottes. Dieses „Auge“, das alle Aktionen und Gedanken eines Christen erfasst, übte, als unsichtbare Instanz, eine mächtige Wirkung auf den Gläubigen aus. Sei es Gott, Staat oder Technik – konstant bei dieser Genealogie bleibt der psychologische Druck einer unüberprüfbar höheren Instanz.
Der Titel geht auf einem anonymen Holzschnitt aus dem Jahr 1546 zurück. Aus einer entfernten Vergangenheit sendet dieses Bild die Botschaft: „Vorsicht, Ihr werden gesehen, gehört!“.

Biri Bizi Gözetliyor: Küresel çağ bu sözü hayatın her alanında bir gerçekliğe dönüştürüyor. İletişim teknolojilerindeki gelişmeler gözün iktidarını pekiştirirken, gündelik hayatın her alanına yaygın bir totaliterizm ile özgürlük alanı kapatılıyor. İktidarın bu tür kontrol sistemleri ile ilgili çalışmalarda "panoptikon" kavramı önemli bir yer tutuyor.
Jeremy Bentham"ın Panoptikon hapishane mimarisinden yola çıkarak yapılan kavramsallaştırma, bugün de iktidarın denetim biçimleri açısından önemli bir yer tutar. Bununla ilgili olarak "Panoptikon:Gözün İktidarı" kitabını yayına hazırlayanlardan Barış Çoban ile konuştuk.(BİRGÜN gazetesi)

Relying on Foucault's theoretical differentiation of three derived management models reflecting the historical and political response to the emergence of three infectious diseases, namely leprosy, the plague and smallpox, this paper will consider the manner in which the approach of health policy-makers in Serbia has changed before, during and after the introduction of the state of emergency caused by the outbreak of the SARS-CoV2 epidemic, largely following the ideal-typical description of these three models of confronting the infection. Starting with the idea of identifying and completely isolating those that are infected from the community for the purpose of preserving a "clean" society, typical of the period of the spread of leprosy, through the idea of introducing quarantine and monitoring mechanisms for the purpose of establishing a disciplined society, typical of the period of the spread of the plague, to the reliance on vaccination and abandonment of the idea of complete eradication of the pathogens, i.e., reliance on statistics and risk analyses for the purpose of longterm understanding and curbing the epidemic, typical of the outbreak of smallpox, it is possible to identify significant similarities of these historical models with different stages in managing the crisis caused by the Covid-19 epidemic in the contemporary local context.

Michel Foucault is one of the most prominent philosophers of the twentieth century. His work has been used in academic disciplines across the board. His approaches to power should not be seen as one overarching theory, but as a plethora of changing attempts to understand power-relations and their epistemological development. His work has been influential in modern historical scholarship since its conception. I will show that prominent writers have been significantly influenced by his approaches to power. Their topics of interest differ, rather significantly in some cases: some, such as Watson and Vernon, have focussed on Foucault’s study of penal discipline and its influence on modern society, inspired by his Discipline and Punish; whilst others, such as Edward Said and Ann Laura Stoler, have been encouraged to write in relation to Foucault’s other approaches to power including sexuality and race. I will show that Michel Foucault’s influence upon historical writing has been diverse and inspirational. Although his work is seldom taken as writ, it has been used, as he intended, as a stimulus for dialectic, which has aided the development of history in several important areas.

This study analyze the cultural construction by marketplace actors (market research and advertising agencies, brands, consumer magazines) of the metrosexual, and its impact on men's lives. Through an interpretive research design based on a sample of Italian men, gay and straight alike, the study identifies the reading strategies adopted by consumers to make sense of advertising and other media representation of men and the cultural tensions inherent in consumption practices that challenge traditional masculine norms. Specifically, Foucault's theory on surveillance and the panopticon are employed to make sense of the boundary work male consumer engage with to negotiate their male identity in case of 'risky' (i.e., too fashionable) consumption practices.

The objective of this paper is to revisit the metaphor of the Panopticon, borrowed by Michel Foucault from Jeremy Bentham to describe the development of disciplinary institutions in Western societies from the early nineteenth century, and to examine its relevance for the analysis of modern electronic means of surveillance. Widely used in the early stages of the study of new surveillance technologies, the metaphor of the Panopticon, particularly in the field of 'surveillance studies,' is growingly seen as inadequate to understand the impact of the latest surveillance tools and practices. This paper seeks to show that dominant interpretations of Foucault's use of Panopticon as referring to techniques of domination or to 'power over,' while legitimate as regards some of his earlier writings, overlook Foucault's later works on technologies of the self. That is, in Panoptic dispositifs in particular, as well as in settings involving power/knowledge configurations defining 'normality' more generally, individuals may end up exercising power over themselves without any coercion. It is argued here that the development of modern information and communication technologies may be said to produce a setting, the description of which as 'panoptic' is even more pertinent than was the case with respect to Western societies of the nineteenth and twentieth centuries. Building upon recent empirical works on the 'chilling effect,' particularly in the wake of Edward Snowden's revelations in 2013, the article discusses modern technologies of the self—self-restraint and self-censorship—that new technologies, enabling different forms of surveillance, produce in Western societies. It also outlines the areas in which the notion of the Panopticon may be useful in terms of guiding research into self-discipline and self-restraint in the context of the proliferation of modern techniques of surveillance.

Shopping malls have become a ubiquitous marker of urban living, becoming centres of human activity. While they are called "shopping" malls, they serve many more functions than just the purchase of goods. Malls are increasingly becoming centres where not only can an individual make several kinds of purchases at once, but also watch films, eat food, socialise, or just "hang out". They are a sort of microcosm of urban life, where all that makes the urban modern and unique are present. Also, these spaces are strategically located and designed in order to attract consumers. Their popularity and success in the urban landscape make them rich fields for analysis.

This article argues that the use of sexual infiltration by police and criminal collaborators represents a strategic deployment of surveillance technology by the state with the aim of creating Foucault’s “docile bodies” through the development of totalising omnipresence. The insertion of police into the private sphere of activists’ sexual relationships – a site presumed to be outside of state gaze – serves to not only disrupt the target communities but also to reverberate throughout social networks and create inactivity. By exposing informants from within one’s own “family”, the state is able to collect intelligence, spread insecurity and display totalising disciplinary power to the social movement under observation.

Frantz Fanon offers a lucid account of his entrance into the white world where the weightiness of the ‘white gaze’ nearly crushed him. In chapter five of Black Skins, White Masks, he develops his historico-racial and epidermal racial schemata as correctives to Merleau-Ponty’s overly inclusive corporeal schema. Experientially aware of the reality of socially constructed (racialized) subjectivities, Fanon uses his schemata to explain the creation, maintenance, and eventual rigidification of white-scripted ‘blackness’. Through a re-telling of his own experiences of racism, Fanon is able to show how a black person in a racialized context eventually internalizes the ‘white gaze’. In this essay I bring Fanon’s insights into conversation with Foucault’s discussion of panoptic surveillance. Although the internalization of the white narrative creates a situation in which external constraints are no longer needed, Fanon highlights both the historical contingency of ‘blackness’ and the ways in which the oppressed can re-narrate their subjectivities. Lastly, I discuss Fanon’s historically attuned ‘new humanism’, once again engaging Fanon and Foucault as dialogue partners.

Abstract
The dissertation straddles the interface of mass media, social engineering and advertising in 1930s Stockholm. Its twofold objective is firstly to outline their cultural output, targeting predominantly feminine audiences. Discussions oscillate between intertextual and contextual levels, and elucidate the spaces providing the respective settings for these media. Advertising is claimed to establish spatiotemporal spheres where the everyday meets with the semi-fictional framework of films or tie-in contests, which are thereby expanded in multifarious ways. The study also argues that newsreels visualize history overlooked in canonized history writing, by providing documentary and navigatory instruments in urban milieus now lost.

Secondly, the study encircles two sets of discourses underpinning the mass media of the nascent welfare state, the former encompassing advertising, hygiene and eugenics.The latter is a prismatic construction of the public — highlighted as citizens, consumers and patients. Exhibitions and non-fiction films often encouraged spectators to compare their life projects, medical profiles and lifestyles with those of object lessons or newsreels, channeling imperatives into them by elevating their everyday experiences and concerns to issues of national importance. The methodology is partly drawn from early film and visual culture theory, partly from feminist early film scholarship on filmgoing and the problematic of feminine mobility in consumerist culture. Contrary to the conceptualization of feminine fl nerie as contained by patriarchal capitalism, the dissertation holds that a gender-coded framework docs not nullify the value of women’s
mobility, or reduce it to capitalist goals. A wider understanding of consumerist spaces and venues entails treating them as spheres simultaneously harboring commercially homogenizing and polysemic capacities.

Chapter 1 highlights the Stockholm Exhibition 1930, presenting the grounds as a literal and conceptual panorama of architectonics, objects and issues. In contrast to several analyses of its reception, this concerns the modes of spectating adopted or rejected by audiences and critics, and the sensory and bodily implications of disorientation or discomfort brought about by glass architecture.The film Brokiga Blad is regarded as an instance of film-mediated reception, involving a gaze precipitated by a mixture of awe and rural skepsis towards functionalism.

Chapter 2 presents case studies of media with the welfare effort and the eugenics program as a backdrop. The exhibition “Mor och Barn” specifically targeted female visitors, who were called on to reflect on their part in the nation’s dwindling birth rates. This and other media events concretized the eugenic ideology’s vision of a healthier human type, and provided training grounds for opening up the private sphere to scrutiny, and the spectators themselves to civic soul-searching
and introspection.

Chapter 3 accounts for marketing policies, elucidating the interrelationship of exhibitions, films, contests and discourses on advertising. To reconstructs filmic arenas offering readers a peak at their local stars, or to learn screen dance, a few periodicals and film-related ephemera are presented.

Chapter 4 first discusses buildings offering women architectonic, cinematic, and commodity-trapped attractions. The second part is devoted to the moral outrage expressed by social reformists, worried by the perceived expansion and fusion of degenerating urban pleasures.They believed that the lifestyles of Hollywood films would jeopardize young women’s sexual virtue by, putting “ideas” into their heads. Nevertheless, indications are given that some girls were in fact attracted to the commodity values of urbanity, to the point of transgressing sexual norms to attain a desired lifestyle.

Chapter 5 focuses upon the movement H lsa genom Nakenkultur (HgN) and its alternative to urban popular culture: nudism. If the imagery carried the strongest rhetorical force for spreading the nudist credo, the exposure of nakedness was a delicate matter. To contain the potentially expansiveness of sexual connotations, the dissertation argues, nudity was screened with acculturating codes, and a repertoire of legitimizing poses, gestures and activities.

Chapter 6 discusses exhibitions launched as lobbying tools for putting the Vacations Act into operation, and the formulation of the issue as a social, economic and cultural problem. Visual culture theory is the framework for teasing out the educational aspects of displays and tableaux. From its overall topography down to vehicles, tents and books,
“Fritiden” is likened to a Heideggerian toolbox, providing a connection between eye and hand, necessary for achieving an embodied understanding of the vacation and its attributes.

(Disclaimer: This paper has been published in Talisik: An Undergraduate Journal of Philosophy, Volume 5 on August 2018)

The emergence of social media platforms has brought about various changes in humankind's lived worlds. These platforms have changed the ways we connect and interact with each other, and along with it, changes in the spread of information. The modern tangible world as we know it has become technologically dependent-breeding about new cultures and sub-cultures, trends, and even crimes and forms of punishments. In the Philippine context, Facebook has become a platform not only for reconnecting with friends or kin, or for sharing updates of one's life, but also as a form of surveillance " body " – the body of the condemned criminal. Cases of robbery and/or theft, sexual harassment, and boisterous arguments (among others) in public have been uploaded by various individuals who claim to be " performing their duties " to raise awareness as " concerned citizens. " Regardless of whether the uploaded incident (that is the content of the shaming post) has been verified or taken out of context, the power relations between the offended party (original uploader of the shaming post) and the individual causing offense, however overlooked, is evident. These posts would become " viral " and reach thousands of audiences, and would sometimes even garner national attention. I argue that online shaming on Facebook has become a part of our lived worlds, because Facebook users encounter these shaming posts, or have even been uploaders of the said content, as well. This phenomenon of Facebook-shaming has become normalized. It is discernible in Facebook-shaming that postmodern philosopher Michel Foucault's (1926-1984) Gaze and Panopticism manifest in daily human life, whether individuals are aware of its manifestations or these manifestations are merely dismissed as normalcy. Although Foucault's application of Panopticism was for surveillance and for analyzing disciplinary power in prisons (among others), I argue that Panopticism has taken a new form – that of online shaming in social media. Hence the primary objective of this paper is to demonstrate-through an interview with a respondent-how Foucault's power relations transpire within the communicative space of the shaming posts, and the ways in which Panopticism on Facebook is reproduced.

Pada jurnal ini, penulis akan mengantarkan pada sebuah diskursus gejala sosial yang memiliki signifikansi terhadap kondisi sistem internasional. Konstelasi stabilitas global dipengaruhi oleh globalisasi yang kian bertransformasi. Pada hasilnya, penemuan teknologi dan informasi yang semakin maju telah memberikan kontribusi terhadap aktivitas masyarakat dan pemerintah dalam menjalankannya. Selama ini, kita hanya menemukan realita terhadap dampak teknologi dan informasi yang dikonsumsi oleh masyarakat berdasarkan jangka waktu pendek (short-term) seperti ruang yang lebih bagi kebebasan berkespresi. Namun sebaliknya, ketidaksadaran masyarakat terhadap dampak jangka panjang (long-term) seperti keeksistensian identitas dirinya akan dipertanyakan salah satunya sebagai target operasi pemerintah dalam menjaga kondisi sosial domestik dari hal yang mengancam berasal dari internal seperti aktivitas internet oleh masyarakat. Kekhawatiran pemerintah akan pola pikir masyarakat yang terus berkembang dan semakin terbuka menjadi salah satu sinyal kewaspadaan pemerintah bertindak untuk membatasi pemikiran masyarakat atas konsepsi kebebasan yang diharapkan tidak membahayakan masyarakat dan negara tersebut dengan mengatasnmakan kedaulatan. Hal ini mencerminkan atas sebuah anime Jepang dari karya Gen Urobuchi, " Psycho-Pass ". Psycho-Pass merupakan salah satu dari berbagai anime buatannya memiliki konsep tragic dan dark, namun berbeda dengan anime sebelumnya seperti, Phantom Series, Blassreiter, dan Fate/Zero. Psycho Pass merupakan anime yang menarik untuk dianalisa dari perspektif ilmu sosial terutama diskursus hubungan internasional. Aspek yang menarik pada anime ini terdapat pada potret kehidupan dystopia yang didominasi teknologi canggih untuk menegakkan keadilan dan aktivitas sistem pemerintah. Dystopia pada konteks anime ini menggambarkan bahwa gejala sosial merupakan problematika nyata yang selama ini kita

This essay, revised from an original version that appeared in 2000, reconstructs the genealogy of the Panopticon, which since the work of Michel Foucault has been associated with modern regimes of control, as a model of contemporary society managed through surveillance and diffused power. Although historians routinely attribute the design of the Panopticon to Jeremy Bentham, in fact it was the invention of his brother, Samuel Bentham, while serving Prince Potemkin in the new southern provinces of the Russian empire in the 1780s. The essay provides a context for Samuel’s Panopticon and suggests how indebted the institution was to the theatricality of noble life in Russia at this time, and to the political spectacles of the imperial Russian court. The Panopticon, it is recalled, was created as part of a ‘production utopia’ Samuel was building on Potemkin’s estate to be shown off to the Empress Catherine II during a tour of newly-acquired imperial territories. The essay thus challenges Foucault and others’ assertion that the Panopticon represented a radically new form of power at the close of the eighteenth century. Rather, the Panopticon owed a debt to the ‘theatre of absolutism’ that subsequent versions, and historical accounts, have erased from view.

As it plays out in Ishiguro's novel, The Remains of the Day, the social requirement for servants to carry out their duties unseen by anyone imprints upon the identity formation of the workers. This process operates through the denial of the basic "mirror stage" recognition of self. What's interesting, though is that the invisibility is enforced through the kind of self surveillance that results from a panoptic gaze. Thus, the novel presents an opportunity to theorize about the intersections of Lacan's conceptualization of the gaze and Foucault's conception of its effects.

A partir de la Modernidad, con el avance de los dispositivos disciplinares del biopoder, se conforman dinámicas de subjetivación que
explotan la dimensión de la visibilidad como herramienta de control. Luego de que Foucault conceptualizara el panoptismo como el
principio de una anatomía política, diversos autores han extendido la categoría para analizar los modelos totalitarios o las nuevas formas de control cibernético. Este trabajo expone un análisis de las funcionalidades del poder desde el concepto de panoptismo. La tesis
que se propone busca diferenciar tres etapas de la era moderna, en las cuales se han configurado diversos modos de panoptismo. Los
principios del panóptico configuraron el ejercicio del poder a partir del siglo XVIII: el control, la disciplina, la vigilancia y la centralización
fueron sus ejes. Tres formas de panoptismos han marcado los últimos tres siglos: 1) el panóptico clásico de Bentham, 2) la trama de
control de la sociedad de masas del siglo xx y 3) el panóptico digital del siglo XXI. El texto busca analizar los principios de cada uno de
ellos. La exposición se divide en tres módulos: en primer lugar, se introducen categorías generales sobre las relaciones entre lo político,
el poder, la idea de dispositivo y el concepto de panoptismo; en segundo lugar, se delimitan y analizan los tres panópticos; y, por último, se enfocan ciertos elementos específicos que marcan la complejidad del tercer panóptico y el horizonte del siglo XXI.

Este artigo é dedicado aos Estudos de Vigilância e à sua aplicação à obra de Tolkien, Senhor dos Anéis. Nesta análise, é feita uma introdução histórica aos Estudos de Vigilância, uma contextualização histórica e social do autor, identificando, na narrativa em discussão, reflexos de uma sociedade conturbada e, por fim, um enquadramento teórico e social dos Estudos de Vigilância ao “mundo secundário”1 da Terra Média2, demonstrando os paralelismos entre as teorias dos irmãos Bentham e Foucault e as relações de poder presentes nesta região do mundo metafísico do imaginário de Tolkien.
No final do artigo, são ainda analisadas duas vertentes das teorias do poder, o poder da retórica e a resistência ou contra-poder, também presentes na Terra Média, assumindo, a par das relações de poder, várias representações simbólicas.

This article is dedicated to Surveillance Studies and their application to Tolkien’s literary work, Lord of the Rings. A historical introduction to Surveillance Studies, a historical and social contextualisation of the author, identifying, in the discussed story, the reflections of a troubled society, and, finally, a theoretical and social framework that relates Surveillance Studies to the "secondary world" of Middle Earth are presented in this analysis, demonstrating the parallels between Bentham's and Foucault's theories and the social relations of power in this region of the metaphysical world of Tolkien's imagination.
At the end of the article, two aspects of the theories of power are also analysed, those being the power of rhetoric and resistance or counter-power, also present in Middle Earth, assuming, just like power relations, several symbolic representations.

Objective – Crime prevention through environmental design (CPTED) is a crime prevention philosophy based on the theory that proper design and effective use of the built environment can lead to a reduction in the fear and incidence of crime, as well as an improvement in the quality of life. Natural surveillance in CPTED aims at keeping potential intruders or criminals under observation. Panopticism is a surveillance concept. The concept of panopticism served the aim of natural surveillance in CPTED. Therefore the objective of this research is to determine the mapping of panopticism concept as one of the technique in crime prevention through environmental design

Methodology/Technique – Qualitative research is used for the study and production of solutions. The method used in this research with the following work sequences: Understanding literature, analysis descriptive, discussion and conclusion.

Findings –These five panopticism techniques can be used as part of natural surveillance in CPTED (three pattern of building design). As a result, the three patterns of building design in CPTED that can be implemented with the five panopticism techniques.

Novelty – This paper is about identifying the concept of panopticism as one of the surveillance technique and solutions in crime prevention through environmental design.