Today, a consistent part of our everyday interaction with art and aesthetic artefacts occurs through digital media, and our preferences and choices are systematically tracked and analyzed by algorithms in ways that are far from transparent. Our consumption is constantly documented, and then, we are fed back through tailored information. We are therefore witnessing the emergence of a complex interrelation between our aesthetic choices, their digital elaboration, and also the production of content and the dynamics of creative processes. All are (...) involved in a process of mutual influences, and are partially determined by the invisible guiding hand of algorithms. -/- With regard to this topic, this paper will introduce some key issues concerning the role of algorithms in aesthetic domains, such as taste detection and formation, cultural consumption and production, and showing how aesthetics can contribute to the ongoing debate about the impact of today’s “algorithmic culture”. (shrink)

Authenticity is often touted as an important virtue for teachers. But what do we mean when we say that a teacher ought to be ‘authentic’? Research shows that discussions of teacher authenticity frequently refer to other character traits or simply to teacher effectiveness, but authenticity is a unique concept with a long philosophical history. Once we understand authenticity as an ethical and metaphysical question, the presumed connection between authenticity and teaching appears less solid. While being true to oneself may render (...) it more likely that a teacher does her job well, there is also reason to believe that excellent teachers can be inauthentic and that inept or even very dangerous teachers can be authentic. This paper breaks down the concept of teacher authenticity and examines three cases to show that the relationship between authenticity and good teaching is less direct that it may initially seem. (shrink)

This article seeks to demonstrate a particular application of Foucault's philosophical approach to a particular issue in education: that of personal autonomy. The paper surveys and extends the approach taken by James Marshall in his book Michel Foucault: Personal autonomy and education. After surveying Marshall's writing on the issue I extend Marshall's approach, critically analysing the work of Rob Reich and Meira Levinson, two contemporary philosophers who advocate models of personal autonomy as the basis for a liberal education.

This article traces three features of contemporary educational thought that at first sight appear to be quite different and distinct, but are, it is argued, linked in a discursive formation that constitutes a regime of truth in educational thinking and policy. Using Foucauldian categories, it argues that a discursive formation connects the identity of the ‘autonomous learner’ with the ‘evidence-based’ movement, via the powerful scientific discourse of cognitive psychology—in particular through the notion of ‘metacognition’. Despite the rhetoric of personal empowerment (...) and science that seems to legitimate each of these three elements, the regime of truth that results from their combination confirms us as prisoners in Plato’s Cave—manacled so that all we can see is the shadow-play on the walls of our prison. (shrink)

: Bodies and Pleasures has been characterized as a confessional discourse that manages to subvert confessional practice. Here it is characterized and discussed as an askesis that works to transform confessional practice as it transforms the writer/reader. Two questions emerge through that transformation: (1) How is race (in particular, whiteness) to be lived? (2) What are the possibilities for political subjectivity in the absence of dualism and the intensification of awareness of our normalization?

Bodies and Pleasures has been characterized as a confessional discourse that manages to subvert confessional practice. Here it is characterized and discussed as an askesis that works to transform confessional practice as it transforms the writer/reader. Two questions emerge through that transformation: How is race to be lived? What are the possibilities for political subjectivity in the absence of dualism and the intensification of awareness of our normalization?

: This article argues that commercial weight-loss organizations appropriate and debase the askeses—practices of care of the self—that Michel Foucault theorized, increasing members' capacities at the same time as they encourage participation in ever-tightening webs of power. Weight Watchers, for example, claims to promote self-knowledge, cultivate new capacities and pleasures, foster self-care in face of gendered exploitation, and encourage wisdom and flexibility. The hupomnemata of these organizations thus use asketic language to conceal their implication in normalization.

This article argues that commercial weight-loss organizations appropriate and debase the askeses—practices of care of the self—that Michel Foucault theorized, increasing members’ capacities at the same time as they encourage participation in ever-tightening webs of power. Weight Watchers, for example, claims to promote self-knowledge, cultivate new capacities and pleasures, foster self-care in face of gendered exploitation, and encourage wisdom and flexibility. The hupomnemata of these organizations thus use asketic language to conceal their implication in normalization.

This paper discusses some of the anthropological andphilosophical features of the use of self-managementplans by patients with a chronic disease, focusing onpatients with asthma. Characteristics of thistechnologically mediated form of self-care arecontrasted with the work of Mauss and Foucault on bodytechniques and techniques of self. The similaritiesand differences between self-management of asthma andFoucault's technologies of self highlight some of theways in which self-management contributes tomodifications in the definitions of patients andphysicians. Patients, in measuring their lungfunction, first come to rely on (...) measurements more thanon felt disturbances, but next, felt disturbancesbecome modified by previous measurements. Physicians,on the other hand, see their role changed from expertto being a participant in a joint treatment. It isargued that the concept of agency is more appropriatefor describing the advantage of self-management forpatients than autonomy. (shrink)

Fitness apps on mobile devices are gaining popularity, as more people are engaging in self-tracking activities to record their status of fitness and exercise routines. These technologies also evolved from simply recording steps and offering exercise suggestions to an integrated lifestyle guide for physical wellbeing, thus exemplify a new era of "quantified self" in the context of health as individual responsibility. There is a considerable amount of literature in science, technology and society (STS) studies looking at this phenomenon from different (...) perspectives, linking it with the sociology of self-surveillance and neoliberal regimes of health. However, the human-technology interface, through which the micro- (behavioral) and macro- (social) aspects converge, still calls for extensive examination. This paper approaches this topic from the postphenomenological perspective, in combination with empirical studies of design analysis and interviews of fitness apps, to reveal the human-technology link between the design elements and people's perception through the direct experiences and interpretations of technology. It argues that the intentionality of self-tracking fitness app designs mediates the human-technology relations by "guiding" people into a quantified knowledge regime. It shapes the perceptions of fitness and health with representations of meanings about a "good life" of individual success and management. This paper also gives a critique of current individual, performance-oriented fitness app designs and offers the possibility of seeking alternatives through the multistable nature of human-technology relations—how altering interpretation and meaning of the design with a cultural or social context could change the form of technological embodiment. (shrink)

In this article, we critique two theoretical positions that analyze the place of emotions in education: the psychological strand and the cultural feminist strand. First of all, it is shown how a social control of emotions in education is reflected in the combination of psychological and cultural feminist discourses that function to govern one’s self effectively and efficiently. These discourses perpetuate an assumed divide between the rational and the emotional, and reinforce the existing power hierarchies and the status quo of (...) stereotypes about the role of emotion in education. Then we use the Foucauldian notions of parrhesia and care of the self to suggest alternative ways of thinking about emotions in education. Instead of campaigning for one side or the other of the rational/emotional divide, we suggest that it may be more interesting and fruitful to examine the particular ways discourses of emotion in education construct their own brand of parrhesia. (shrink)

This article takes up Foucault's politics of human rights and suggests that it may constitute a point of departure for the renewal of HRE, not only because it rejects the moral superiority of humanism—the grounding for the dominant liberal framework of international human rights—but also because it makes visible the complexities of human rights as illimitable and as strategic tools for new political struggles. Enriching human rights critiques has important implications for HRE, precisely because these critiques prevent the dominance of (...) unreflexive and unproductive forms of HRE that lead toward a declarationalist, conservative and uncritical approach. It is argued that Foucault's critical affirmation of human rights—that is, an approach which is neither a full embrace nor a total rejection—provides a critique that can be disruptive to the conventional HRE approach and creates openings that might renew HRE, both politically and pedagogically. (shrink)

Drawing upon the theses of State racism, homo sacer, and safe citizenship, and fieldwork data collected from a multiethnic primary school in Xinjiang, this paper examines the way in which the state agencies of the local government, the school and mainstream citizens design citizenship for Uyghurs, and how Uyghurs interpret and act upon their citizenship. The findings show why, and how, designed citizenship by the mainstream system for Uyghurs has failed to produce a desirably productive force for the prosperity of (...) both the Uyghur community and society at large. The findings require re-consideration of what could be a win-win citizenship for both the state and the citizen. (shrink)

This article explains the attempts of nurses to practice humanistic, holistic care in line with their professionalizing strategy. Ideally, the intention of nurses is to broaden their concerns beyond the physiological needs of patients, thereby circumventing biomedical control over their work. However, the author argues that resource constraints, and the coalescing of biomedical and managerial definitions of patients, suggest that holistic notions of care are subjected to a new form of calculus and normalizing technology. Critically, nurses are more preoccupied with (...) the day-to-day struggle to free up resources for healthcare, in particular bed spaces, and to pre-empt the problem of bed blocking. Such work suggests that the ‘emptying of beds’ is not just a symbol of accomplishment for nursing work. From the governmentality theory of Foucault, the administration of ‘beds’ has become part of the managerial power/knowledge discourse and an instrument for making nurses toe the financial bottom-line. (shrink)

The personal papers of the neurophysiologist John C. Lilly at Stanford University hold a classified paper he wrote in the late 1950s on the behavioural modification and control of ‘human agents’. The paper provides an unnerving prognosis of the future application of Lilly’s research, then being carried out at the National Institute of Mental Health. Lilly claimed that the use of sensory isolation, electrostimulation of the brain, and the recording and mapping of brain activity could be used to gain ‘push-button’ (...) control over motivation and behaviour. This research, wrote Lilly, could eventually lead to ‘master-slave controls directly of one brain over another’. The paper is an explicit example of Lilly’s preparedness to align his research towards Cold War military aims. It is not, however, the research for which Lilly is best known. During the 1960s and 1970s, Lilly developed cult status as a far-out guru of consciousness exploration, promoting the use of psychedelics and sensory isolation tanks. Lilly argued that, rather than being used as tools of brainwashing, these techniques could be employed by the individual to regain control of their own mind and retain a sense of agency over their thoughts and actions. This article examines the scientific, intellectual, and cultural relationship between the sciences of brainwashing and psychedelic mind alteration. Through an analysis of Lilly’s autobiographical writings, I also show how paranoid ideas about brainwashing and mind control provide an important lens for understanding the trajectory of Lilly’s research. (shrink)

In this paper, I examine Foucault’s ideas concerning the care of the self. What exactly is this ideal that Foucault describes in his last two books? Do these books represent a break or a continuation with the earlier writings on knowledge and power? Most important, I consider whether the care of the self could ever be a significant ethical ideal given some of the objections that have been raised against Foucault’s position. I also look at the care of the self (...) as the focus of Foucault’s own views on spiritual life. I argue that Foucault’s later work offers the basis for a secular or non-theistic spirituality which is especially relevant today. (shrink)

Since the early 1970s humanistic psychology has struggled to remain a relevant force in the social and psychological sciences, we attribute this in part to a conceptualisation of the self rooted in theoretically outmoded thinking. In response to the issue of relevancy a sociocultural turn has been called for within humanistic psychology, which draws directly and indirectly on the conceptual insights of Michel Foucault. However, this growing body of research lacks a unifying conceptual base that is able to encompass its (...) new perspectives and the movement’s theoretical antecedents. This analysis suggests a way forward by offering a potential reconceptualisation of the self in humanistic psychology through the existential-phenomenology of Martin Heidegger. We argue that Heidegger’s conception of the self takes account of subjectivities produced in discourse and institutional practice, while acknowledging the human capacity for actualisation in his concept of the authentic-self. (shrink)

Music’s sanctioned role in the day-to-day running of the ‘late-modern’ prison is to ensure wellbeing and compliance of prisoners, with most regimes facilitating access to music through the form of radios, cd’s, and cassette players. As a result, music often comes tied to judgements by the regime about prisoners’ conduct, with incentive systems allowing the regime to confiscate earned possessions under certain conditions. In this way, the role of music in prison is often continuous with the mechanisms of carceral control, (...) with its ‘humanising’ or ‘therapeutic’ effects being defined as a luxury to be earned through good behaviour and critical engagement with one’s moral and psychological treatment. By tracing the history of music during the birth of the modern prison in the nineteenth century, this paper asks how music became incorporated into the discourse and technology of the emerging carceral state. Drawing principally on the work of Michel Foucault, this paper seeks to explore the relationship between music and ‘the self’ as it is applied to carceral subjects. Foucault shows how the expansion of the carceral state at the end of the nineteenth century relied on the production of knowledge about the subject through the application of disciplinary techniques. By exploring the construction of the self through the discourse of music at the end of the eighteenth century and in the published works of carceral reformers at the end of the nineteenth century, this paper seeks to explore the role that music played within this period of carceral expansion. The discussion will focus on the ways in which music acts as a conduit for forms of carceral power through its relationship with the self. (shrink)

The tendency towards an increasing integration of the informational web into our daily physical world (in particular in so-called Ambient Intelligent technologies which combine ideas derived from the field of Ubiquitous Computing, Intelligent User Interfaces and Ubiquitous Communication) is likely to make the development of successful profiling and personalization algorithms, like the ones currently used by internet companies such as Amazon, even more important than it is today. I argue that the way in which we experience ourselves necessarily goes through (...) a moment of technical mediation. Because of this algorithmic profiling that thrives on continuous reconfiguration of identification should not be understood as a supplementary process which maps a pre-established identity that exists independently from the profiling practice. In order to clarify how the experience of one’s identity can become affected by such machine-profiling a theoretical exploration of identity is made (including Agamben’s understanding of an apparatus, Ricoeur’s distinction between idem- and ipse-identity, and Stiegler’s notion of a conjunctive–disjunctive relationship towards retentional apparatuses). Although it is clear that no specific predictions about the impact of Ambient Intelligent technologies can be made without taking more particulars into account, the theoretical concepts are used to describe three general scenarios about the way wherein the experience of identity might become affected. To conclude, I argue that the experience of one’s identity may affect whether the cases of unwarranted discrimination resulting from ubiquitous differentiations and identifications within an Ambient Intelligent environment, will become a matter of societal concern. (shrink)

This study examines how meritocracy as a collective social imaginary promoting social justice and fairness reproduces class and caste inequalities and fosters ethical violence. We interrogate discourse of merit in the narratives of the professional–managerial class-in-making at an Indian business school. Empirically, we draw on interviews, full-text responses to a qualitative questionnaire, and a student’s poem. We describe how business school students articulate merit as a neoliberal ethic, emphasizing prudential, enterprising attitudes, and responsibility. However, this positive, aspirational façade of merit (...) masks practices of ethical violence, wherein individuals invoke an ethical principle as grounds for moral condemnation and linguistic injuries. These practices of ethical violence desubjectify disadvantaged students and result in silence as a form of inequality. We contribute to organizational research on inequalities by foregrounding ethical violence and desubjectification. We detail the possibilities of discursive agency in contesting and interrupting ethical violence. (shrink)

It has become almost commonplace to recognise that teaching is an embodied practice. Most analyses of teaching as embodied practice focus on the embodied nature of the teacher as subject. Here, we use Butler's concept of performativity to analyse the reiterated acts that are intelligible as—performatively constitute—teaching, rather of the teacher as subject. We suggest that this simultaneously helps explain the persistence of teaching as a narrow repertoire of actions recognisable as ‘teaching’, and the policing of conformity to teaching thus (...) embodied. However, like performatively accomplished subjectivity, this repertoire is unstable and ambiguous, and thus open to change and disruption. Moreover, teacher subjectivities may lead them to mobilise these possibilities of disruption. (shrink)

Wearable sensors are an integral part of the new telemedicine concept supporting the idea that Information Technologies will improve the quality and efficiency of healthcare. The use of sensors in diagnosis, treatment and monitoring of patients not only potentially changes medical practice but also one’s relationship with one’s body and mind, as well as the role and responsibilities of patients and healthcare professionals. In this paper, we focus on knowledge assessment of the online communities of Fitbit and the Quantified Self (...) movement. Through their online forums, we investigate how users’ knowledge claims, shared experiences and imaginations about wearable sensors interrogate or confirm the narratives through which they are introduced to the publics. Citizen initiatives like the Quantified Self movement claim the right to ‘own’ the sensor generated data. But how these data can be used through traditional healthcare systems is an open question. More importantly, wearable sensors trigger a social function that is transformative of the current idea of care and healthcare, focused on sharing, socialising and collectively reflecting about individual problems. Whether this is aligned with current policy making about healthcare, whose central narrative is focused on efficiency and productivity, is to be seen. (shrink)

Beatrice Han has argued that the theories of subjection (determinism: structure) and subjectivation (freedom: agency) are the “the blind spot[s] of Foucault's work.” Furthermore, she continues, as historical and transcendental theories, respectively, Foucault left them in a state of irresolvable conflict. In the Scientific Temptation I have shown that, as a practicing researcher, Foucault encourages us to situate the theories of the subject in the context of his un-thematized search for a metaphysics of realism, the purpose of which was to (...) ground his complementary reach for a possibility of naturalism. In Returning to Kant I now argue that it is this fundamental feature of “Foucault's Foucault” that drives his returns to Kant, the purpose of which was to resolve the conflicting theories of the subject and thereby solve his Giddensian problem of structure and creativity. Locating the returns and their purpose in the context of my own arguments for the recovery of human agency, I argue that Foucault's attempts to solve his Giddensian problem led to two unfortunate solutions. In the first return, his resort to Baudelaire's aesthetic subject is a regression to a pre-noumenal conception of the Kantian subject. With the second return, the reinstatement of the Kantian subject as causally empowered, minus the noumenalism, is nothing more than a reclamation of Kant's conception. I argue that only a reconstruction of Foucault's scientific realism permits us to understand that he could have moved beyond mere reclamation to the actual recovery of human agency. (shrink)

This paper explores the ambiguous impact of new information and communications technologies on the cultivation of moral skills in human beings. Just as twentieth century advances in machine automation resulted in the economic devaluation of practical knowledge and skillsets historically cultivated by machinists, artisans, and other highly trained workers , while also driving the cultivation of new skills in a variety of engineering and white collar occupations, ICTs are also recognized as potential causes of a complex pattern of economic deskilling, (...) reskilling, and upskilling. In this paper, I adapt the conceptual apparatus of sociological debates over economic deskilling to illuminate a different potential for technological deskilling/upskilling, namely the ability of ICTs to contribute to the moral deskilling of human users, a potential that exists alongside rich but currently underrealized possibilities for moral reskilling and/or upskilling. I flesh out this general hypothesis by means of examples involving automated weapons technology, new media practices, and social robotics. I conclude that since moral skills are essential prerequisites for the effective development of practical wisdom and virtuous character, and since market and cultural forces are not presently aligned to bring about the more salutary of the ambiguous potentials presented here, the future shape of these developments warrants our close attention—and perhaps active intervention. (shrink)

This paper critically examines the forays into metaphysics of The Dual Nature of Technical Artifacts Program (henceforth, DNP). I argue that the work of DNP is a valuable contribution to the epistemology of certain aspects of artifact design and use, but that it fails to advance a persuasive metaphysic. A central problem is that DNP approaches ontology from within a functionalist framework that is mainly concerned with ascriptions and justified beliefs. Thus, the materiality of artifacts emerges only as the external (...) conditions of realizability of function ascription. The work of DNP has a strong programmatic aspect and much of its foray into metaphysics is tentative, so the intent of my argument is partly synthetic: to sum up these issues as they are presented in the literature and highlight some recognized problems. But I also go beyond that, suggesting that these problems are foundational, arising from the very way in which DNP poses the question of artifact metaphysics. Although it sets out to incorporate objective aspects of technology, DNP places a strong focus on the intentional side of the purported matter-mind duality, bracketing off materiality in an irretrievable manner. Thus, some of the advantages of dualism are lost. I claim that DNP is dualistic, not merely based on “duality”, but that its version of dualism does not appropriately account for the material “nature” of artifacts. The paper ends by suggesting some correctives and alternatives to Dual Nature theory. (shrink)

This Special Issue addresses two interrelated themes that have emerged both from within philosophy and from within education. The first has to do with reading across philosophical traditions in order to address what educational and contemplative practices have to say to one another; the second concerns the recent ‘contemplative turn’ in education, with its focus on mindfulness and other forms of mind/body work that are incorporated into the curriculum based on scientific research, on the one hand, and their spiritual origins, (...) on the other. (shrink)

This paper is the result of the EMERGING ICT FOR CITIZEN VEILLANCE-workshop organized by the JRC, Ispra, Italy, March 2014. The aim of this paper is to explore how the subject participates in surveillance situations with a particular focus on how users experience everyday tracking technologies and practices. Its theoretical points of departure stem from Surveillance Studies in general and notions of participatory surveillance and empowering exhibitionism :199–215, 2004) in particular. We apply these theoretical notions on smartphones and its users (...) to investigate the combination of participation and surveillance. Empirically, the paper uses interviews held with urban nightlife visitors to uncover practices of smartphone use. This qualitative and explorative study contributes to the concept of participatory surveillance by discussing to what extent smartphone-users’ actions and motivations can be seen as forms of surveillance and how that influences these actors in a public space. We finish by setting out directions for studying mobile technologies of the self. (shrink)

The problem with authenticity—the idea of being “true to one’s self”—is that its somewhat checkered reputation garners a complete range of favorable and unfavorable reactions. In educational settings, authenticity is lauded as one of the top two traits students desire in their teachers. Yet, authenticity is criticized for its tendency towards narcissism and self-entitlement. So, is authenticity a good or a bad thing? The purpose of this article is to develop an intimate understanding of authenticity by investigating its current interpretation (...) and criticisms, its struggle with narcissism and relation to freedom. Examining authenticity as multilayered self-exploration reveals a composite of understanding, care, and acceptance. While a side current of acceptable tension shifts our understanding of authenticity from the security of self-determination to the messy interplay involved in being “true to one’s self” and being “in-the-world”. (shrink)

This paper problematizes the claim that Michel Foucault's work is normatively lacking and therefore possesses only limited political relevance. While Foucault does not articulate a traditional normative framework for political activity, I argue that his work nonetheless reflects certain normative commitments to, for example, practicing freedom and improving the state of the world. I elucidate these commitments by sketching out Foucault's notion of critique as a mode of existence characterized by practices of the self, arguing that such practices possess political (...) significance within the context of what Foucault refers to as a way of life, and analyzing points of intersection and departure between Kant's and Foucault's respective responses to the question `What is Enlightenment?' in order to clarify the connection Foucault makes between self-practices and freedom. Through this analysis I also show that Foucault reconceptualizes normative concepts such as obligation, freedom, autonomy and publicity in non-normalizing, politically compelling ways, and argue that his work opens onto a similar reconceptualization of the notion of political unity. I conclude with a preliminary investigation into the political efficacy of Foucault's ethos by discussing its relevance specifically for feminist politics. (shrink)

This essay offers a new reading of Xunzi’s ritual theory against the backdrop of excavated technical manuals from the Mawangdui and Zhangjiashan collections. While most studies tend to focus on the sociopolitical and moral aspects of Xunzi’s thought, I attempt to demonstrate that in composing his theory of ritual, Xunzi was not only concerned with defending the Confucian tradition against the criticism of his fellow philosophical masters, but was also responding to the emergence of bio-spiritual practices such as meditation, sexual (...) cultivation, and gymnastic exercises. Alarmed by the growing popularity of these individual corporal techniques among the Warring States elite, Xunzi opted to repackage and redefine ritual as a superior technology of the body that would enable humans to transform their bodies and minds and obtain physical and spiritual bounties while at the same time enhancing sociopolitical stability and harmony by creating an organic communal body. (shrink)

This article considers the ‘creative education’ of influential Aotearoa/new Zealand art educator Elwyn Richardson, which is based on what he calls the ‘discovery method’: the ‘concentrated study of material from [students’] own surroundings’. Through a game that his students play with tyres, we explore the role that tools play in Richardson’s classroom and in the imaginary ‘worlding’ of his students’ play. By taking the ‘early world’ of the children’s development to be a product of the tools through which they describe (...) it, we reveal Richardson’s educative process to be essentially technological. His idea of the whole child who emerges through a process of experience and observation—of ‘emotion recollected in tranquillity’, in the well-known phrase of Wordsworth cited by Richardson—conflates the nature of the child and nature of the ‘natural’ world. By this act of ‘natural settlement’ not untypical of settler narratives in Aotearoa/new Zealand, the child’s—and, by implication, other settlers’—relation to the world of nature is naturalized. Instead, we would argue that the child’s relation to nature is altogether unnatural: it is imprinted by the technological means through which she explores the world and makes it her own—and by which she is made over. The ‘tyre-child’ is no child of nature, but a child of technology, for whom creative errors—acts of ‘mis-taking’ like the ones Richardson’s children make in playing with tyres—reveal an imaginary capacity at once theoretical and unsettling. (shrink)

This paper examines two full-page A3 poster advertisements in mass magazines produced at two time points over a 60-year period depicting smoking and its effects, with particular relation to lung cancer. Each poster represents the social and cultural milieu of its time. The writings of Foucault are used to explore the disciplinary technologies of sign systems as depicted in the two posters. The relationships between government, tobacco companies and drug companies and the technologies of production are examined with regard to (...) the development of smoking cessation strategies. The technologies of power are associated with the constructions of risk and lifestyles. The technologies of the self locate smokers as culpable subjects responsible for their individual health. Finally, the meshing of these technologies places the doctor in the frame as ‘authoritative knower’ and representative of expert systems. (shrink)

Based upon research into small community-based organisations, Information and Communication Technologies (ICTs) can be interpreted as a technology that emerges from complex environments of support, teaching, and community development. While the ICTs investigated are commonplace and relatively simple systems (personal computers, Internet), they are part of complex and extended systems of action, knowledge, information, and support that reach into local communities. This basket of processes and skills, oriented around social justice principles, can be conceived of as ‘technologies of care’, strongly (...) influenced by the values and work activity primarily concerned with supporting people in need. Furthermore, prior research has tended to take a dystopic view about the use of technology by women, who are the major workforce in such environments, but a more nuanced approach is taken her, demonstrating that while workers are competent with ICTs, they is only one element in a process which relies upon communicative and interpretive independence. This understanding of the place of ICTs in human services work has important implications for those implementing or designing ICTs, though clarifying workers’ tacit understandings is a research challenge. Based on more recent research, suggestions are also made about the limitations of the study and the need to take into account other ways of articulating tacit, practical knowledge about ICT relationships through methods such as CO-MAP. (shrink)

Contemporary theorizations of neoliberalism are framed by a false dichotomy between, on the one hand, studies influenced by Foucault in emphasizing neoliberalism as a form of governmentality, and on the other hand, inquiries influenced by Marx in foregrounding neoliberalism as a hegemonic ideology. This article seeks to shine some light on this division in an effort to open up new debates and recast existing ones in such a way that might lead to more flexible understandings of neoliberalism as a discourse. (...) A discourse approach moves theorizations forward by recognizing neoliberalism is neither a ‘top-down’ nor ‘bottom-up’ phenomena, but rather a circuitous process of socio-spatial transformation. (shrink)

Confucius reinvented the concept of Junzi （君子）, an idea of personhood which invites continual assessment whether the concerns people were once devoted to are worthy of ongoing devotion, and how they make a place in the world—a place where they hope they can exercise some governance in their lives. Junzi （君子）is a agent, and has the properties and powers to monitor their lives, and to contribute to societal transformation. Cultivating a person is centrally involved in the politics of subjectivity, in (...) forming and constituting the self because self always reflects the bounds and conventions of its history. The term Junzi （君子）is harnessed to make the individual a significant element for the state through the exercise of a form of power. So this kind of self-mastery incorporates notions of governmentality, freedom and the historical–social context to understandings of the self. So if we understand that the essence of civil society consists in agency-building self-transformation, there is ample evidence that Confucius was committed to reconstructing moral agency and civil society in a way that would be characteristically Confucian. Junzi (君子) is the case in point. (shrink)

The suggestion that the general economy of power in our societies is becoming a domain of security was made by Michel Foucault in the late 1970s. This paper takes inspiration from Foucault’s work to interpret human rights as technologies of governmentality, which make possible the safe and secure society. I examine, by way of illustration, the site of the European Union and its use of new modes of governance to regulate rights discourse—in particular via the emergence of a new Fundamental (...) Rights Agency. ‘Governance’ in the EU is constructed in an apolitical way, as a departure from traditional legal and juridical methods of governing. I argue, however, that the features of governance represent technologies of government, a new form of both being governed through rights and of governing rights. The governance feature that this article is most interested in is experts. The article aims to show, first and foremost, how rights operate as technologies of governmentality via a new relation to expertise. Second, it considers the significant implications that this reading of rights has for rights as a regulatory and normalising discourse. Finally, it highlights how the overlap between rights and governance discourses can be problematic because governance conceals the power relations of governmentality, allowing, for instance, the unproblematic representation of the EU as an international human rights actor. (shrink)

This short paper offers a series of responses to Jochem Zwier and Timothy Barker’s comments on my extended paper ‘Taking Exception: Philosophy of Technology as a Multidimensional Problem Space.’ Part one responds to questions concerning the modality of the renewed understanding of the theme of the transcendental that was argued for in my initial paper: I argue for the deep _contingency_ of such a move, against any sense that it is _necessary._ Part two takes this consideration of modality further, considering (...) the _possibilities_ that a renewal of the theme of the transcendental stands to offer philosophy of technology today. I argue that the contingency of our contemporary sense of the transcendental can be precisely what makes it valuable. Whereas parts one and two turn on incisive questions posed by Zwier, part three closes by reconsidering the claims for a ‘multidimensional problem space’ offered in my initial paper. In response to an acute insight from Barker, I close by arguing that philosophy of technology’s problem space should be explored in terms of a notion of ‘shared agonism’. (shrink)