SYMBIOSIS LAW SCHOOL, HYDERABAD

CONSTITUENT OF

SYMBIOSIS INTERNATIONAL (DEEMED UNIVERSITY) PUNE

SOCIOLOGY ASSIGNMENT

B.A.LL.B
ACADEMIC YEAR: 2023-24
SEMESTER ⅠI

SUBMITTED BY
HARSHITA RATHOUR
(23010323034)

BATCH: 2023-2028

DIVISION: A

UNDER THE GUIDANCE OF

DR. GEETANJALI ATRI

 MICHEL FOUCAULT: POWER, KNOWLEDGE & ETHICS

Abstract

Michel Foucault's critical theory extensively analyzes the detailed references between power,
knowledge, and ethics, identifying how cultural factors impact our views of truth and reality.
This research illustrates how power dynamics affect expertise and how people evolved as
subjects by looking at Foucault's central concepts, such as power knowledge, discourse, and
subjectivization, in detail. The research analyzes the ethical consequences of Foucault's ideas,
focusing on critical awareness of the power applications that govern knowledge development.
This research tries to broaden the understanding of Foucault's theory and how it applies to
present debates in philosophy, sociology, and cultural studies by illuminating the complex
relations between power, knowledge, and ethics.

Introduction1

Michel Foucault (1926–1984) was a prominent French philosopher, social scholar, and
historian whose work inspired several subjects, including philosophy, sociology, and cultural
study. Foucault was born in Poitiers, France, and studied philosophy at the Paris-based École
Normale Supérieure, where he eventually taught and executed research. His early work
primarily focused on the history of insanity, medicine, and the human sciences, but his latter
work delved into power, knowledge, and ethics.2

The thought of Foucault stands out by an in-depth study of power factors, knowledge creation,
and subjectivity development. His ideas of power knowledge, conversations, and subjective
perception have had an essential effect on current thought. Power knowledge explains how
power dynamics impact knowledge, whereas discourse refers to the cultural and social systems
forming our interpretation of reality. On the other hand, subjectivity refers to the methods by
which humans are formed as subjects through power dynamics.

This study analyzes Foucault's ideas of power knowledge, conversation, and subjectivation, as
well as the consequences for ethical knowledge development. This study aims to look into how
Foucault's theories question accepted concepts of knowledge, truth, and reality, as well as what

1
Turkel, G. (1990). Michel Foucault: Law, Power, and Knowledge. Journal of Law and Society, 17(2), 170–
193. https://doi.org/10.2307/1410084
2
SPECTER, M. (2015). INTRODUCTION. History and Theory, 54(3), 367–371.
http://www.jstor.org/stable/24543147
this means for our comprehension of ethics and moral responsibility, via a thorough review of
his written works. The paper analyzes Foucault's theory and its relevance to present discussions
in philosophy, sociology, and cultural studies by looking at the connections between power,
knowledge, and ethics.34

Foucault's Theory of Power:5

Michel Foucault's theory of power varies significantly from past understandings in that it
considers power as a prevalent force firmly established in social connections rather than
something possessed or wielded by people or organizations. Unlike traditional ideas that view
power as negative in nature, restrictive force, such as Marx's idea of alienation or Weber's "iron
cage" of reasoning, Foucault claims that power is favorable, widely prevalent, and deeply
embedded in every institution of society. According to Foucault, power is a relation instead of
a possession. It stays primarily in the interaction of individuals and institutions, shaping its
identity and being formed by social interactions. For example, in government organizations,
power can be demonstrated through hierarchical connections, with laws and regulations
expressing an underlying power hierarchy. Similarly, power dynamics influence actions and
social norms in everyday interactions between people.

A key concept of Foucault's theory is that modern forms of power function through less visible
strategies like control and normalization instead of using overt force. The method that
contemporary society uses to approach nonconformity or deviation is a clear indication of this
evolution. People who are categorized as "sick," "criminal," or "mad," for example, are being
watched over and regulated while appearing as representatives of the legal system or medical
profession. These categories are far more than simply descriptive; they are weapons of control
that assist in maintaining the social framework. Foucault's idea of "power/knowledge" contains
his understanding of the connection between power and knowledge. He believes that
knowledge and power are constantly interconnected; details is created and circulated as a
means of imposing power, and knowledge itself helps to uphold current power systems. For
example, Foucault discusses how the current jail system not only develops information about

3
IGNATIEFF, M. (1985). Michel Foucault. Paragraph, 5, 76–79. http://www.jstor.org/stable/43152600
4
La Rocca, A. (1978). MICHEL FOUCAULT. Belfagor, 33(3), 321–334. http://www.jstor.org/stable/26143189
5
Foucault, M. (1982). The Subject and Power. Critical Inquiry, 8(4), 777–795.
http://www.jstor.org/stable/1343197
criminal conduct but also punishes, which in effect justifies and sustains the system, in the text
“Discipline and Punish”.

The impact of social media programs, which mainstream specific thoughts and manage public
discourse, in addition to technological surveillance systems, which regulate public areas under
an appearance of security, are two examples of the way Foucault's theories have been
implemented in contemporary society. The assertion made by Foucault that "power is
everywhere" implies that recognizing and opposing power in all of its various types must be
part of combating it.

Foucault’s Theory of Knowledge

Archaeology of Knowledge:6

Michel Foucault's study of the relation between power and knowledge provides a new
viewpoint on how societal structures and facts emerge and persist. He believes that knowledge
and power are inseparably linked, using the term "power/knowledge" to point out that
knowledge is both a product of power and a means for using it. This idea is mainly observable
in institutions such as prisons, which, as addressed by his work "Discipline and Punish," work
as places for power and the development of critical knowledge about human behavior.
According to Foucault, knowledge is never neutral or independent; it is formed by those in
power and used to maintain their control. The concept extends to a more significant social level,
where individuals in authority establish current truths or knowledge. Foucault draws links with
Marx's idea that the controlling ideas of each period are those of its ruling class. For example,
what seems "normal" or "deviant" in society frequently reflects the ideals and interests of the
powerful. This may be seen in how political and corporate interests impact media coverage of
areas such as crime and immigration, affecting public perception and policymaking.

Foucault's viewpoint on the history of knowledge interferes with the norm narratives. He
believes that the real history of knowledge rests not in innovations in science, but in
recognizing which worldviews ruled during various periods and how they transformed all
through time. For example, the change from an agricultural culture in pre-colonial India to an

6
Mahon, M. (1993). Michel Foucault’s Archaeology, Enlightenment, and Critique. Human Studies, 16(1/2),
129–141. http://www.jstor.org/stable/20010991
urbanized one under British rule shows how new economic and political systems led to a new
dominant worldview concentrating on urbanization and industrialization.

The archaeology of knowledge, as Foucault describes it, is about uncovering how these shifts
occur, examining the "rules" or epistemes that define knowledge in any given period. For
instance, during British colonial rule in India, the census was used not merely as a tool for
counting the population but as a method for classifying and dividing society along religious
lines, thus generating knowledge that served colonial interests. In today's society, we may see
the connection between power and knowledge in a number of ways. Corporate interests
frequently influence how the media presents climate change. Companies with a vested interest
in fossil fuels might promote research that reduces the threat of climate change or encourages
alternative narratives, impacting public discourse and government. This shows Foucault's
theory that individuals who control knowledge additionally govern what they accept as
accurate, extending their power.

In short, Foucault's views on power, knowledge, and history give a framework for
comprehending how societal norms and truths are formed and maintained. His observations
are still important today, as we observe the dynamic interaction of power and knowledge in
creating our world perspective. 7

Genealogy of Knowledge:

Michel Foucault's idea of the genealogy of knowledge is based on the premise that all types of
knowledge and actions in society have created complex histories that are sometimes disguised
by traditional narratives. Unlike traditional historical research, which often seeks to identify
the beginnings of ideas or organizations in a linear way, Foucault's genealogical method shows
the many, overlapping parameters that contribute to the change of knowledge and social norms
across time. This approach is not about discovering one point of origin or cause, but about
understanding the many different and often unexpected developments that form the modern
world.

Foucault states that India's industrialization is not restricted to a single reason, such as rural
failure or invaders' building of trade routes. Instead, this resulted from various reasons,
including rural-to-urban migration, colonial powers' economic initiatives, and the changing

7
Kennedy, D. (1979). Michel Foucault: The Archaeology and Sociology of Knowledge. Theory and Society,
8(2), 269–290. http://www.jstor.org/stable/656905
demands of a growing population. This genealogical approach shows how knowledge and
social conduct develop from a complex framework of connections rather than a simple, linear
journey.

Foucault takes similar approach to other matters, such as the idea of punishment. Historically,
punishment was restrictive, focusing public demonstrations of the law, as described by greater
sociologists such as Durkheim. However, the form of punishment has developed with time,
becoming less obvious and institutionalized, seen in today's prison system. The change was the
outcome of many, overlapping developments in society's attitudes toward crime, justice, and
behavior by humans. In a similar way in his work on sexuality, Foucault opposes the concept
of fixed sexual identities, saying that heterosexuality and homosexuality are the result of a
variety of social, biological, and psychological situations. He opposes the belief that these
identities can be normalized or made universal, saying that they are the consequence of
complex historical processes such as the medicalization of sexuality and the enactment of social
norms.

Friedrich Nietzsche has obviously influenced Foucault's approach. Both thinkers condemned
the "monumental history" concept, proclaiming prior actions and events without enough
scrutiny. Instead, they identified a genealogical approach that looks into the basic assumptions
of social interactions and seeks to understand how they have evolved over time. Foucault's
genealogy of knowledge provides an intricate history analysis, bringing out the role of power
and knowledge in creating ideas, institutions, and social behaviors, providing a framework still
applicable to contemporary study.8

The Ethical Turn9

Michel Foucault's concept of ethics, in particular how it developed in his later work, has been
defined by what has been designated the "ethical turn." The shift in Foucault's level began about
1980 and remained until his death. Rather than viewing this as an abrupt change from his
previous work, Foucault considered it a development of his past concerns, especially those on
power, knowledge, and the self. Foucault's ethical theory focuses on the premise of "care of the
self," which he explains as one's relationship with oneself. This includes the "government of

8
GUÉDON, J. C. (1977). MICHEL FOUCAULT: THE KNOWLEDGE OF POWER AND THE POWER OF
KNOWLEDGE. Bulletin of the History of Medicine, 51(2), 245–277. http://www.jstor.org/stable/44450412
9
Crane, A., Knights, D., & Starkey, K. (2008). The Conditions of Our Freedom: Foucault, Organization, and
Ethics. Business Ethics Quarterly, 18(3), 299–320. http://www.jstor.org/stable/27673238
the self by oneself," in which individuals use self-transformation methods or "technologies of
the self." These changes seek to attain levels of joy, knowledge, and purity. In contrast to the
current emphasis on "knowing yourself," Foucault argues that in the past, knowledge of oneself
was intimately linked to taking care of oneself10

Foucault identifies four aspects of the ethical connection to oneself: ethical information mode
of delivery, methods of self-transformation, and telos (the objective or end of ethical action).
For example, the basis of ethics might be one's hopes for or pleasures. Still, the subordination
process is how people determine their moral obligations—whether by divine command,
reasonable law, or natural order. Self-transformation may involve moderation, cleansing of
emotions, or active engagement with them, with the telos being purity, immortality, or self-
mastery.11

Foucault also challenges Christianity's impact on ethics, claiming that it has outpaced the
traditional Greek focus on self-restraint and pleasure. He proposes a modern pleasure ethic that
emphasizes reciprocity, in which new pleasures are developed and life is aestheticized. This
differs from the conventional Christian morality, which sometimes prevents passion and truth.

In his later works, Foucault connects ethics with freedom, emphasizing that "freedom is the
ontological condition of ethics." He shows the notion of "parrhesia," or open conversation, as
an essential aspect of ethical behavior. "Parrhesia" involves speaking honestly, commonly in
personal danger as well, and is characterized by an aptitude for truth over persuasion and ethical
responsibility above self-interest.

Conclusion

In conclusion, Michel Foucault's critical thinking provides a comprehensive understanding of

the complex connections between power, knowledge, and ethics. Foucault's concepts of
power/knowledge, discussion, and subjectivization show how cultural factors affect our
opinions of truth and reality. His theory of power illustrates the common and complex aspect
of relations of power, formed by expertise and personal knowledge. Foucault's views have

10
White, R. (2014). Foucault on the Care of the Self as an Ethical Project and a Spiritual Goal. Human Studies,
37(4), 489–504. http://www.jstor.org/stable/24757307
11
Kritzman, L. D. (1985). Foucault and the Ethics of Sexuality. L’Esprit Créateur, 25(2), 86–96.
http://www.jstor.org/stable/26284365
ethical implications that indicate the importance of being uncertain of the power systems that
control knowledge their formation.

Foucault's later works on ethics, especially the "care of the self," offers a framework for
comprehending the connection between self-transformation and moral duties. His critique for
traditional morality along with support for a modern delight ethic emphasizes the importance
of reconsidering the standards of ethics.

The present research shows the significance of Foucault's theory in recognizing current
disputes in philosophy, sociology, and cultural research. His concepts continue to have a
bearing on a variety of areas, including critical theory and poststructuralism. Foucault's
research challenges the assumptions we make about truth, reality, and morality by analyzing a
complicated interaction between power, knowledge, and ethics.

Ultimately, Foucault's theory presents an advanced reasoning of how power affects knowledge
and subjectivity, focusing on the importance of critical thinking and ethical responsibility.
Foucault's believes are essential for understanding the relations between power, knowledge,
and ethics in current complicated society.12

12
Macey, D. (2004). Michel Foucault. Reaktion Books.