Panopticism

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.

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.

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.

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.

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.

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.

This paper examines the classical management theories of Henri Fayol and Frederick Taylor as examples of "panoptic discourse." According to Michel Foucault, panopticism has been a principle method of exercising social control during the modern era. When applied to classical organizational theory, it is possible to show how panoptic techniques constituted modern organizational space by fostering the methodical observation and normalization of human behavior. Applying the panoptic model to managerial discourse therefore allows one to understand more precisely the role management discourse has played in articulating the normative order of organizations.

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.

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.

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.

The essay that the reader is holding in his hands is an attempt to understand the extent to which, in the present-day, we are watching the return of a visibility, exposure and surveillance system that a utilitarian author like Jeremy Bentham baptized of Panopticon, or “place where everything is seen”. In fact, the pinnacle of the “information society”, and the present scenario of widespread surveillance intensified by the establishment of Security State post-September 11th, has implications in the practices of control over individuals on a daily basis, what Deleuze calls “societies of control” at the same time it contributes to the frontiers dilution between the public sphere and the private sphere. In this sense, we consider it is important to do a review on “disciplinary societies” surveillance and the control of “biopower” theorized by Michel Foucault tosubsequently realize how new surveillance technologies increase, exponentially, the subjects’ transparency.

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.

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.

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.

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.

El grafiti carcelario es una tipología de grafiti arraigada en el imaginario popular. Sin embargo, su conocimiento se sumerge en un halo de marginación y misterio que lo convierte en un fenómeno cultural tan maldito como atrayente. A través de la interrelación de diferentes estudios y enfoques, emprenderemos la comprensión de los motores y objetivos específicos del grafiti en cautiverio durante el período panóptico.

Proposed research looks at the Ismaili centre in London as reifying Ismaili history, cultural identity, psychology, politics, and community aspiration. Investigating specific historic phenomenon, the construction of Ismaili fortresses, as explanatory of rationale behind building contemporary Ismaili centres explores the question ‘May Alamut in the C11th-13th CE/C5th-7th AH be compared to the London Ismaili Centre in the C20th-21st CE/C15th AH?’

This introduction diagnoses two tendencies among Foucaultian scholars with regard to Michel Foucault’s Discipline and Punish: While the book was initially enthusiastically embraced and its central concepts – above all “discipline” and “panopticism” – were used almost too frequently, these very concepts were often thought to be superseded by Foucault’s own de-velopment in the governmentality lectures and beyond. The articles in the special issue, however, demonstrate that Discipline and Punish, read carefully with neither uncritical enthusiasm nor pro-gressivist dismissal, has still a lot to offer for today’s critical theory and cultural analysis.

‘Torture porn’ films centre on themes of abduction, imprisonment and suffering. Within the subgenre, protagonists are typically placed under relentless surveillance by their captors. CCTV features in more than 45 contemporary torture-themed films (including Captivity, Hunger, and Torture Room). Security cameras signify a bridging point between the captors’ ability to observe and to control their prey. Founded on power-imbalance, torture porn’s prison-spaces are panoptical. Despite failing to encapsulate contemporary surveillance’s complexities (see Haggerty, 2011), the panopticon remains a dominant paradigm within surveillance studies because it captures essential truths about the psychologies of self-governance and interdependency. This chapter will use torture porn’s panoptical spaces and captor-captive relationships as a springboard into examining those broader philosophical issues regarding selfhood. In the torture-space, cameras signify the control to which captives must submit. Since they are threatened with death, the surveillance dynamic appears to entirely subjugate these prisoners. However, the captive must undertake some agency in the oppression. Much of the captor’s implied threat is enacted by the captives, who brutalise one another to save themselves. The captor’s apparent omniscience is translated into omnipotence only because the captives forsake self-control – opting to engage in violent, contra-social behaviours – out of fear. Thus, it is implied that self-ownership is the bedrock of stable, interdependent sociality. To inspire horror, the opposite is depicted: fractured groups comprised of paranoid, self-invested individuals. By submitting to external pressure, these “weak” individuals empower their tormentor. Captives are not only encouraged to enact their own suppression, but also to internalise culpability for the suffering they undergo. Despite being threatened with erasure, torture porn’s protagonists are spotlighted in these films. Abductees dominate the screen-time, and their suffering drives the narrative forward. Torturers are often motivated solely by their victims’ agony. In many cases, torture is designed specifically for each hyper-individualised captive. These forms of emphasis imply that captives are the stimulus for their own victimisation. The captor’s exaggerated interest in the prisoners is perversely flattering: captives are implied to be worthy of the captor’s maniacal attention, which is reified by the CCTV cameras. In torture porn’s scenarios, it is not immediately clear who has greater control over the individual: the captor or the captive themselves. By dissecting how self-preservation, self-governance, and self-centredness manifest in torture porn, this chapter seeks to examine the dialectical qualities of liberty, interdependency and autonomy.

The nature of political power has changed with the advent of modern information technology while our theories and metaphors to understand it remain wedded to earlier periods. This article begins with a discussion of some of the work done by databases in domestic and world politics. In particular, it introduces the political effects of contemporary data-management practices through short examples of terrorist information databases, the 2008 Obama campaign’s database, as well as biometric databases deployed in Iraq, Afghanistan and Liberia. This leads to a consideration of the finite applicability and relevance of the widespread metaphor of the Panopticon to these kinds of cases. Given the limitations of such an image, the concept of digital power and the political metaphor of Cuntz’s Tower are proposed. Digital power foregrounds the importance of machines for contemporary sovereignty while moving beyond ocular-centric notions of surveillance. Cuntz’s Tower illustrates the power of identification and sorting in addition to the Panopticon’s emphasis on self-discipline. This article acts as an initial ground-clearing exercise for more extensive analyses of databases in domestic and world politics.

One of the most important strategies has developed by capital in order to deal with the crises that have experienced after 1970s is re-organising of the labour process. This re-organising process has resulted new types of professions and forms of working in the era of internationalisation of capital accumulation process. Call centres are examples of these recent forms of workings which are almost integrated to all other sectors. In this paper, these “young, low-waged, flexible and un-unionised” new members of working class will be discussed.
Firstly, in order to understand fully labour process in the call centres, two alternative conceptual frameworks (Electronic Panopticon and Taylorism) will be evaluated. In the second section, first a general profile of the workers of the call centres in Turkey will be put forward, and subsequently the control mechanisms implemented in the call centres will be pointed following a summary of the development of the call centre mode of working in Turkey, and then, the forms of protest/resistance against bad working conditions in the call centres will be explained. Subsequently, in the third section, the foundation of “Call for Truth Centre” (Gerçeğe Çağrı Merkezi – GÇM) initiative, which is an experience in the process of organization of the workers of the call centres in Turkey; the main problems of the workers of the call centres and their primary demands will be asserted. A general evaluation by pointing out the specificities of the call centre mode of working in Turkey will take place in the final section.

(ENG) The essay deals with two Margaret Atwood’s novels that depict two cities/societies with an apparent clockwork mechanism that makes them safe, clean, crimeless and disciplined. The novels, The Handmaid’s Tale (1985) and The Heart Goes Last (2015), are set in the fictional cities of Gilead and Consilience, situated in North America. Both societies share some similarities, and they apply the principles of the prison studied by Michel Foucault in his essay Discipline and Punish, especially the control over people’s life and bodies to make them “docile” and useful, the isolation from the outside world, and punishment (torture and even executions) to keep people subjugated. The apparent perfection of Gilead and Consilience hides a dystopia that, through this analysis, seems to be, according to the author, a possible future for our cities, and an extreme measure that raises doubts and thoughts on how such a management of society is worse than the current one.

(ITA) Il saggio è l’analisi di due romanzi di Margaret Atwood ambientati in due città/società con un funzionamento apparentemente perfetto che le rende sicure, pulite, prive di crimine e disciplinate. I romanzi, The Handmaid’s Tale (1985) e The Heart Goes Last (2015), sono ambientati nelle città fittizie di Gilead e Consilience, situate negli Stati Uniti. Tali società condividono alcune caratteristiche, e applicano i principi della prigione studiati da Foucault nel saggio Discipline and Punish, in particolare per ciò che riguarda il controllo sul corpo delle persone per renderle “docili” e utili, l’isolamento dal mondo esterno e le punizioni (torture ed esecuzioni) che rendono le persone soggiogate al potere. L’apparente perfezione di Gilead e di Consilience nasconde elementi distopici che, secondo l’autrice, potrebbero rappresentare il futuro delle nostre città, e una misura estrema che suscita dibattiti e riflessioni su quanto una simile gestione della società possa essere peggiore di quella in cui viviamo.

As traditional public spaces rapidly change the question arises whether pervasive surveillance is actually compatible with the nature of individual agency. It is known that new and largely unregulated technologies often both erode old de facto limitations of access, and erect new asymmetric barriers of knowledge, but how should we understand the harms of these new contexts? Based on our psychological and biological knowledge of social perception, embodiment and action choice it seems that these conditions present a toxic mix for our ability to gauge what I call our " relational privacy " , and thereby for our autonomous and purposeful action planning. If this functional analysis is right then boundless surveillance of our bodies and behaviors threatens rather than supports basic personal freedom and responsibility. However, in contrast to this analysis, the private-public dichotomy often implied in existing debates assumes that privacy concerns can be theorized without much attention to the functional and relational dynamics of our embodied agency. Building on among others Nissenbaum and Reidenberg's work, this chapter seeks to counter this tendency. Two conclusions stand out: Firstly, it seems that our action choices depend on the existence of limited contexts also in public, and thus actions in what we might term " unbounded contexts " are typically performed through some kind of denial. Secondly, abundant availability of data traceable to persons can not only undermine and coerce our choices, but even to a large extent completely bypass our current volitional action choices. Thus it seems that the contextual nature of our agency should be of utmost importance to political and legal privacy issues, and could usefully guide attempts to recreate more bounded public spaces.

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)

(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.

In Discipline and Punish, Foucault argues that "our society [post-1800] is not one of spectacle, but one of surveillance," suggesting that the panoptic model, wherein subjects are compelled to regulate their own behavior through the suspicion of potential observation, is the acting mode of social regulation as opposed to the function of spectacle that Guy Debord conceptualizes in Society of the Spectacle. Since then, this assertion of the primacy of panopticism as a mode of social control has been challenged by discourse that examines ways that spectacle has continued to operate within society after the shift that Foucault theorizes. My thesis begins with an evaluation of Foucault’s conception of power relations and panopticism before moving on to Lachenicht and Lindegger’s critique of Foucault, which suggests that society is regulated by surveillance and spectacle in tandem, and that liminal performative sequences mediate perception of spectacle. I will be using Discipline and Punish as the basis for understanding Panopticism and spectacle (here, the "spectacle of the scaffold") as Foucault theorizes them, Lachenicht and Lindegger's "Narrative Construction in Light of a Revisited Panopticon" will provide a framework for understanding how both Panoptic and spectacular processes can operate in tandem, while simultaneously theorizing how these processes--through a combination of liminality and what they call an "intrinsic performative sequence"--influence the construction of personal narrative. With these texts serving as the basis of my own critique, I will examine the function of news media in light of Lachenicht and Lindegger's own evaluation of spectacle, and I will expand their argument that spectacle offers staged examples of acceptable and unacceptable social behaviors (and the consequences of those behaviors) in order to account for the reductive function of spectacular representation. Through this, I seek to reaffirm the argument that panopticism and spectacle are neither monolithic, nor mutually exclusive forms of power--but rather, modes that reinforce one-another. I also seek to theorize potential modes of resistance offered by the liminal capacity for self-determination.

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

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.

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.

In this paper I interrogate Foucault’s analysis of the panopticon as a practice that generalized the disciplines, allowed them to escape from the closed fortresses of the eighteenth century, and distributed them throughout the social body as ‘generalized surveillance’. I argue that Foucault overlooked that in Bentham’s later writings, the panopticon was tied to a practice of districting space. By focusing on the panopticon and district space the article reveals that panopticon regulation was historically tied to a distinct form of spatial order that not only generalized inspection over the social body. Thus, this paper not only critiques Foucault’s for overlooking that Bentham’s inspection-house principle was embedded in a more encompassing project of producing a new spatial order over all of England but it also develops ‘districting’ as a technique of producing standardized and uniform spaces of political rule.

A singular orthodoxy has infiltrated the discursive parameters of U.S. and other universities and colleges. This orthodoxy now constitutes the ethical vocabulary of academia. Adopted from feminism, anti-racism, and LGBTQ theory and practice, the language, doctrines, and mechanisms of this orthodoxy now dominate academia's policies, procedures and handbooks. The terminology has become the vernacular among the swelling ranks of administrators, especially the relatively new cohort of chief diversity officers, directors of diversity, associate provosts of diversity, assistant provosts of diversity, diversity consultants, and so on and so on. I refer not merely to the orthodoxy of "diversity," but in particular to "diversity" initiatives as they are currently administered, using a particular set of policies, procedures, and mechanisms: trigger warnings, safe spaces, bias reporting, and the like. While innumerable articles have appeared on one or another of these topics (mostly on trigger warnings and safe spaces), no one has explained the structural provenance nor analyzed the probable effects of these developments as a whole. Nor has anyone provided a theoretical or historical framework with which to understand them. The new mechanisms adopted  and adapted by academic administrations clearly and incredibly mirror those described in a text widely read within humanities and social science studies courses throughout American universities and beyond. I refer here: Michel Foucault's brilliant 1975 book, Discipline and Punish: The Birth of the Prison. Particularly uncanny is the resemblance of the academic mechanisms in question to the "micro-physics of power" described in the third chapter, "Panopticism." (See link, above.)

Abstract This article attempts to evaluate theoretically the applicability of Foucault's Panopticon to the practices of public surveillance utilising CCTV technology. The first part maps out three strands in the reception of panopticism in surveillance studies, suggesting that it tends to fall into one of three broad kinds: its wholesale appropriation and application; its wholesale rejection as inadequate with respect to a supposedly post-disciplinary society; and its qualified acceptance subject to some empirically-dependent limitations.