Al l of this means that the strategy that we must adopt in our hand-to-hand combat wi th apparatuses cannot be a si mpl e one. This is because what we are dealin g with here is the l iberation of that which re mai ns capt ured and separated by means of appara t uses, i n order to bri ng it back to a possible common use. It is from this perspective that I woul d l i ke now to speak about a concept that I happen to have worked on recentlye I am referring to a term that origi nates in the sphere of Roman l aw and rel igion law and re ligion arc closely connected, and not onl y i n ancient Rome : profanation.
Accordi ng to Roman law objects that belonged in some way to the gods were considered sacred or 18 What Is an Aparatu? Sacri legious were the acts that violated or transgressed the speci al unavail abi l ity of t hese objectsg whi ch were reserved either for celestial beings and so they were properly cal led "sacred" or for the bei ngs of the neth erworld i n thi s case, t hey were si mply cal led "rcli gious". Whi le "to consecrate" sacrare was the term that designated the exit of thi ngs from the sphere of human l aw, "to profane signi fed, on the contrary, to restore the thi ng to the free use of men.
Not only is there no rel igion without sep aration, but every separation contai ns or conserves in itself a genui nely rel igious nucleus. The apparatus that acti vates and regul ates separation is sacri fce. Throuh a series of mi nute ri tual s that vary from cul ture to cul ture which Henri Hubert and Marcel Mauss have patiently i nventoried , sacri fce always sanctions the What Is an Apparatu? In deed, every apparatus i mpl ies a process of subjecifca tion, without which it cannot function as an apparatus of g overnance, but is rather reduced to a mere exercise of violence.
On t his basis, Foucault has demonstrated how, in a di sciplinary society, apparatuses ai m to cre ate-through a series of practices discourses, and bodies of knowledge-doci le, yet free, bodies that as sume thei r ident ity and t hei r "freedom" as subjects in 20 What Is an Apparat?
Apparatus, then, is frst of al l a machi ne that produces subjectif cations, and onl y as such is it also a machi ne of gov ernance. The exmple of confession may elucidate the matter at hand: the formation of Western subjectivity that both splits and, nonet heless. The spl it of the subject performed by the apparatus of penance re sulted, therefore, i n the production of a new subject. Analogous considerations can be made concerni ng the apparatus of the prison: here is an apparatus that produces, as a more or less unforeseen consequence, the constitution of a subj ect and of a mi l ieu of del i nquents.
What defnes the apparatuses that we have to del wi th in the current phase of capi tal ism is that they no longer act as much through the producrion of a sub ject, as through the processes of what can be called desubjecti fcaLiun.
A desubjecti fing moment is cer tai nly i mpl icit i n every process of subjecti fcation. As we have seen, the peni tenti al sel f is consti tuted onl y Wat Is an Appartu? But what we are now wi t nessing is that processes of subjectifcation and pr cesses of desubjectifcation seem to become recipro cal l y i ndi fferem, and so they do nor give rise to the recomposition of a new subject g except i n laral or, as i t were, spetral form.
I n the nuntruth of the sub ject, its own trut h i s no longer at stake. He who lets hi mself be captured by the cellular telephone appa rat uswhatever the intensity of the desi re that has driven hi mcannor acquire a new subjectivity, bur only a number t hrough which he can, eventually, be contrl led.
The spectator who spends hi s eveni n g s i n front of the t elevision set only gets, i n exchange for his desubjecti fcarion, the frustrated mask of the couch porato, or hi s i nclusion in the calculat ion of viewer ship rati ngs. Here l ies the vani ty of t he wel lmeani n g discourse on technologyg which asserrs that the problem with ap paratuses can be reduced to the question of their cor rect use. Thos who make such cl aims seem to ignore a simple fact: If a certai n proces of subjecti fcation or, in this case, desubjecti fcat ion corresponds to every apparatus then it is i mpossible for the subject of an apparatus ro use it "i n the right way.
Contemporar societies therefore present them selves as i nert bodies going through massive proceses of desubjecti fcation without acknowledging any real subjectifcation. Hence the ecl i pse of pol itics, which used to presuppoe the existence of subjects and real identi ties the workers' movement, the bourgeoisie, etc.
The Right and the Left, which today al ternate i n the managemem of power, have for thi s reason very little to do with the pol i tical sphere i n which they origi nated.
They arc si mply the names of two poles-the frst poi nt i ng without scruple to desubjecti fcation, the second want i ng i nstead to hi de behi nd the hypocri ti cal mask of Lile good democratic citizen-of the same governmen tal machi ne. This, above all, is the source of the pecul i ar uneasi ness of power preci sely dui ng an era in which it con fronts the most doci l e and cowardly social body that has ever existed in human history.
It is only an appar em paradox that the harmless ci ti zen of posti ndust ri al democracies the Bloom, as it has been effectively sg gested he be cal l ed ," who readi ly does everythi ng that he i s asked to do, i nasmuch as he leaves his everyday What Is an ApplrNS? Whi le a new European norm i mposes biometric appartuses on al l its ci ti zens by developi ng and perfecting anthropometric technol ogies i nvented in the ni neteenth century in order to i dentify recidivist cri mi nal s frm mug shots to fn gerprinting , surveillance by means of video cameras t ransforms the publi c space of the city i nto the interior of an i mmense p rison.
In the eyes of authority-and maybe rightly so-nothi ng looks more l i ke a terrorist than the ordi nary man. The more apparatuses pervade and dissemi nate their power in ever feld of life, the more government wil l fnd itself faced with an elusive element, which seems to escape its grasp the more it docilely submits to it.
This is neither 0 say t haI hi s element consti tutes a revol ut ionary subject in its own ri ght, nor that it cn hal t or even t hreaten t he governmental machi ne. Rather than the proclaimed end of history, we are, i n fact, witnessi ng the i ncessant though ai mless mot ion of this machine, which, in a sort of colossal pardy of theological oikonomia, has assumed the legacy of the providential governance of the world; yet i nstead of re deeming our world, thi s machine true to the origi nal 24 What Is an Aparatu?
The problem of the profanation of appa ratuses-that is to say, the restitution to common use of what has been captured and separated in them is, for thi s reason, all the more urgent.
But thi s pro lem cannot be properl y raised as lon g as t hose who are concerned with it are unable to i ntervene in thei r own processes of subjectifcation, any more than in their own apparatuses, in order to then bring to light the Ungovernable which is the beginning and, at the same ti me.
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