Confusing… and one of the harder books I’ve ever read. I’m not sure I recommend it, but it’s good. Definitely gave me a much better understanding of postmodernist thought than by just going off of how it’s described in the popular media.
in monarchical law, punishment is a ceremonial of sovereignty; it uses the ritual marks of the vengeance that it applies to the body of the condemned man; and it deploys before the eyes of the spectators an effect of terror as intense as it is discontinuous, irregular and always above its own laws, the physical presence of the sovereign and of his power.
The reforming jurists, on the other hand, saw punishment as a procedure for requalifying individuals as subjects, as juridical subjects; it uses not marks, but signs, coded sets of representations, which would be given the most rapid circulation and the most general acceptance possible by citizens witnessing the scene of punishment.
Lastly, in the project for a prison institution that was then developing, punishment was seen as a technique for the coercion of individuals; it operated methods of training the body – not signs – by the traces it leaves, in the form of habits, in behaviour; and it presupposed the setting up of a specific power for the administration of the penalty.
They are modalities according to which the power to punish is exercised: three technologies of power.
Discipline sometimes requires enclosure, the specification of a place heterogeneous to all others and closed in upon itself. It is the protected place of disciplinary monotony. There was the great ‘confinement’ of vagabonds and paupers; there were other more discreet, but insidious and effective ones. There were the colleges, or secondary schools: the monastic model was gradually imposed; boarding appeared as the most perfect, if not the most frequent, educational régime;
‘The order and inspection that must be maintained require that all workers be assembled under the same roof, so that the partner who is entrusted with the management of the manufactory may prevent and remedy abuses that may arise among the workers and arrest their progress at the outset’ (Dauphin, 199).
But the principle of ‘enclosure’ is neither constant, nor indispensable, nor sufficient in disciplinary machinery. This machinery works space in a much more flexible and detailed way. It does this first of all on the principle of elementary location or partitioning. Each individual has his own place; and each place its individual
The rule of functional sites would gradually, in the disciplinary institutions, code a space that architecture generally left at the disposal of several different uses. Particular places were defined to correspond not only to the need to supervise, to break dangerous communications, but also to create a useful space.
In discipline, the elements are interchangeable, since each is defined by the place it occupies in a series, and by the gap that separates it from the others. The unit is, therefore, neither the territory (unit of domination), nor the place (unit of residence), but the rank: the place one occupies in a classification, the point at which a line and a column intersect, the interval in a series of intervals that one may traverse one after the other.
In the eighteenth century, ‘rank’ begins to define the great form of distribution of individuals in the educational order: rows or ranks of pupils in the class, corridors, courtyards; rank attributed to each pupil at the end of each task and each examination; the rank he obtains from week to week, month to month, year to year; an alignment of age groups, one after another; a succession of subjects taught and questions treated, according to an order of increasing difficulty.
The organization of a serial space was one of the great technical mutations of elementary education. It made it possible to supersede the traditional system (a pupil working for a few minutes with the master, while the rest of the heterogeneous group remained idle and unattended).
The time-table is an old inheritance. The strict model was no doubt suggested by the monastic communities. It soon spread. Its three great methods – establish rhythms, impose particular occupations, regulate the cycles of repetition – were soon to be found in schools, workshops and hospitals.
But an attempt is also made to assure the quality of the time used: constant supervision, the pressure of supervisors, the elimination of anything that might disturb or distract; it is a question of constituting a totally useful time: ‘It is expressly forbidden during work to amuse one’s companions by gestures or in any other way, to play at any game whatsoever, to eat, to sleep, to tell stories and comedies’ (Oppenheim, article 16); and even during the meal-break, ‘there will be no telling of stories, adventures or other such talk that distracts the workers from their work’; ‘it is expressly forbidden for any worker, under any pretext, to bring wine into the manufactory and to drink in the workshops’ (Amboise, article 4).
The principle that underlay the time-table in its traditional form was essentially negative; it was the principle of non-idleness: it was forbidden to waste time, which was counted by God and paid for by men; the time-table was to eliminate the danger of wasting it – a moral offence and economic dishonesty
Discipline, on the other hand, arranges a positive economy; it poses the principle of a theoretically ever-growing use of time: exhaustion rather than use; it is a question of extracting, from time, ever more available moments and, from each moment, ever more useful forces.
after six years’ apprenticeship, four years of service and a qualifying examination, they were given the right to ‘set up and run a shop’ in any town of the kingdom. We find here the characteristics of guild apprenticeship: the relation of dependence on the master that is both individual and total; the statutory duration of the training, which is concluded by a qualifying examination, but which is not broken down according to a precise programme;
The Gobelins school is only one example of an important phenomenon: the development, in the classical period, of a new technique for taking charge of the time of individual existences; for regulating the relations of time, bodies and forces; for assuring an accumulation of duration; and for turning to ever-increased profit or use the movement of passing time.
This was done in four ways, which emerge most clearly in military organization.
Divide duration into successive or parallel segments, each of which must end at a specific time. For example, isolate the period of training and the period of practice;
Organize these threads according to an analytical plan – successions of elements as simple as possible, combining according to increasing complexity.
Finalize these temporal segments, decide on how long each will last and conclude it with an examination, which will have the triple function of showing whether the subject has reached the level required, of guaranteeing that each subject undergoes the same apprenticeship and of differentiating the abilities of each individual.
Draw up series of series; lay down for each individual, according to his level, his seniority, his rank, the exercises that are suited to him; common exercises have a differing role and each difference involves specific exercises. At the end of each series, others begin, branch off and subdivide in turn. Thus each individual is caught up in a temporal series which specifically defines his level or his rank.
To sum up, it might be said that discipline creates out of the bodies it controls four types of individuality, or rather an individuality that is endowed with four characteristics: it is cellular (by the play of spatial distribution), it is organic (by the coding of activities), it is genetic (by the accumulation of time), it is combinatory (by the composition of forces).
The success of disciplinary power derives no doubt from the use of simple instruments; hierarchical observation, normalizing judgement and their combination in a procedure that is specific to it, the examination.
A whole problematic then develops: that of an architecture that is no longer built simply to be seen (as with the ostentation of palaces), or to observe the external space (cf. the geometry of fortresses), but to permit an internal, articulated and detailed control – to render visible those who are inside it; in more general terms, an architecture that would operate to transform individuals: to act on those it shelters, to provide a hold on their conduct, to carry the effects of power right to them, to make it possible to know them, to alter them. Stones can make people docile and knowable.
How was one so to arrange things that a homogeneous, continuous power would result from their calculated multiplicity? The perfect disciplinary apparatus would make it possible for a single gaze to see everything constantly.
In discipline, punishment is only one element of a double system: gratification-punishment. And it is this system that operates in the process of training and correction. The teacher ‘must avoid, as far as possible, the use of punishment; on the contrary, he must endeavour to make rewards more frequent than penalties, the lazy being more encouraged by the desire to be rewarded in the same way as the diligent than by the fear of punishment; that is why it will be very beneficial, when the teacher is obliged to use punishment, to win the heart of the child if he can before doing so’ (Demia, 17).
The distribution according to ranks or grade has a double role: it marks the gaps, hierarchizes qualities, skills and aptitudes; but it also punishes and rewards. It is the penal functioning of setting in order and the ordinal character of judging. Discipline rewards simply by the play of awards, thus making it possible to attain higher ranks and places; it punishes by reversing this process. Rank in itself serves as a reward or punishment
In a sense, the power of normalization imposes homogeneity; but it individualizes by making it possible to measure gaps, to determine levels, to fix specialities and to render the differences useful by fitting them one to another. It is easy to understand how the power of the norm functions within a system of formal equality, since within a homogeneity that is the rule, the norm introduces, as a useful imperative and as a result of measurement, all the shading of individual differences.
The examination transformed the economy of visibility into the exercise of power. Traditionally, power was what was seen, what was shown and what was manifested and, paradoxically, found the principle of its force in the movement by which it deployed that force. Those on whom it was exercised could remain in the shade; they received light only from that portion of power that was conceded to them, or from the reflection of it that for a moment they carried. Disciplinary power, on the other hand, is exercised through its invisibility; at the same time it imposes on those whom it subjects a principle of compulsory visibility. In discipline, it is the subjects who have to be seen.
The examination also introduces individuality into the field of documentation. The examination leaves behind it a whole meticulous archive constituted in terms of bodies and days.
Thanks to the whole apparatus of writing that accompanied it, the examination opened up two correlative possibilities: firstly, the constitution of the individual as a describable, analysable object, not in order to reduce him to ‘specific’ features, as did the naturalists in relation to living beings, but in order to maintain him in his individual features, in his particular evolution, in his own aptitudes or abilities, under the gaze of a permanent corpus of knowledge; and, secondly, the constitution of a comparative system that made possible the measurement of overall phenomena, the description of groups, the characterization of collective facts, the calculation of the gaps between individuals, their distribution in a given ‘population’.
The examination, surrounded by all its documentary techniques, makes each individual a ‘case’: a case which at one and the same time constitutes an object for a branch of knowledge and a hold for a branch of power.
First, a strict spatial partitioning: the closing of the town and its outlying districts, a prohibition to leave the town on pain of death, the killing of all stray animals; the division of the town into distinct quarters, each governed by an intendant. Each street is placed under the authority of a syndic, who keeps it under surveillance; if he leaves the street, he will be condemned to death. On the appointed day, everyone is ordered to stay indoors: it is forbidden to leave on pain of death. The syndic himself comes to lock the door of each house from the outside; he takes the key with him and hands it over to the intendant of the quarter; the intendant keeps it until the end of the quarantine. Each family will have made its own provisions; but, for bread and wine, small wooden canals are set up between the street and the interior of the houses, thus allowing each person to receive his ration without communicating with the suppliers and other residents; meat, fish and herbs will be hoisted up into the houses with pulleys and baskets. If it is absolutely necessary to leave the house, it will be done in turn, avoiding any meeting. Only the intendants, syndics and guards will move about the streets and also, between the infected houses, from one corpse to another, the ‘crows’, who can be left to die: these are ‘people of little substance who carry the sick, bury the dead, clean and do many vile and abject offices’. It is a segmented, immobile, frozen space. Each individual is fixed in his place. And, if he moves, he does so at the risk of his life, contagion or punishment.
The constant division between the normal and the abnormal, to which every individual is subjected, brings us back to our own time, by applying the binary branding and exile of the leper to quite different objects; the existence of a whole set of techniques and institutions for measuring, supervising and correcting the abnormal brings into play the disciplinary mechanisms to which the fear of the plague gave rise. All the mechanisms of power which, even today, are disposed around the abnormal individual, to brand him and to alter him, are composed of those two forms from which they distantly derive.
The Panopticon is a machine for dissociating the see/being seen dyad: in the peripheric ring, one is totally seen, without ever seeing; in the central tower, one sees everything without ever being seen.
The Panopticon may even provide an apparatus for supervising its own mechanisms. In this central tower, the director may spy on all the employees that he has under his orders: nurses, doctors, foremen, teachers, warders;
There are two images, then, of discipline. At one extreme, the discipline-blockade, the enclosed institution, established on the edges of society, turned inwards towards negative functions: arresting evil, breaking communications, suspending time. At the other extreme, with panopticism, is the discipline-mechanism: a functional mechanism that must improve the exercise of power by making it lighter, more rapid, more effective, a design of subtle coercion for a society to come.
The movement from one project to the other, from a schema of exceptional discipline to one of a generalized surveillance, rests on a historical transformation: the gradual extension of the mechanisms of discipline throughout the seventeenth and eighteenth centuries, their spread throughout the whole social body, the formation of what might be called in general the disciplinary society.
The functional inversion of the disciplines. At first, they were expected to neutralize dangers, to fix useless or disturbed populations, to avoid the inconveniences of over-large assemblies; now they were being asked to play a positive role, for they were becoming able to do so, to increase the possible utility of individuals. Military discipline is no longer a mere means of preventing looting, desertion or failure to obey orders among the troops; it has become a basic technique to enable the army to exist, not as an assembled crowd, but as a unity that derives from this very unity an increase in its forces; discipline increases the skill of each individual, coordinates these skills, accelerates movements, increases fire power, broadens the fronts of attack without reducing their vigour, increases the capacity for resistance, etc.
The swarming of disciplinary mechanisms. While, on the one hand, the disciplinary establishments increase, their mechanisms have a certain tendency to become ‘de-institutionalized’, to emerge from the closed fortresses in which they once functioned and to circulate in a ‘free’ state; the massive, compact disciplines are broken down into flexible methods of control, which may be transferred and adapted.
The state-control of the mechanisms of discipline. In England, it was private religious groups that carried out, for a long time, the functions of social discipline (cf. Radzinovitz, 203–14); in France, although a part of this role remained in the hands of parish guilds or charity associations, another – and no doubt the most important part – was very soon taken over by the police apparatus.
On the whole, therefore, one can speak of the formation of a disciplinary society in this movement that stretches from the enclosed disciplines, a sort of social ‘quarantine’, to an indefinitely generalizable mechanism of ‘panopticism’. Not because the disciplinary modality of power has replaced all the others; but because it has infiltrated the others, sometimes undermining them, but serving as an intermediary between them, linking them together, extending them and above all making it possible to bring the effects of power to the most minute and distant elements. It assures an infinitesimal distribution of the power relations.
Generally speaking, it might be said that the disciplines are techniques for assuring the ordering of human multiplicities. It is true that there is nothing exceptional or even characteristic in this; every system of power is presented with the same problem. But the peculiarity of the disciplines is that they try to define in relation to the multiplicities a tactics of power that fulfils three criteria: firstly, to obtain the exercise of power at the lowest possible cost(economically, by the low expenditure it involves; politically, by its discretion, its low exteriorization, its relative invisibility, the little resistance it arouses); secondly, to bring the effects of this social power to their maximum intensity and to extend them as far as possible, without either failure or interval; thirdly, to link this ‘economic’ growth of power with the output of the apparatuses (educational, military, industrial or medical) within which it is exercised; in short, to increase both the docility and the utility of all the elements of the system.
The panoptic modality of power – at the elementary, technical, merely physical level at which it is situated – is not under the immediate dependence or a direct extension of the great juridico-political structures of a society; it is nonetheless not absolutely independent. Historically, the process by which the bourgeoisie became in the course of the eighteenth century the politically dominant class was masked by the establishment of an explicit, coded and formally egalitarian juridical framework, made possible by the organization of a parliamentary, representative régime.
what was new, in the eighteenth century, was that, by being combined and generalized, they attained a level at which the formation of knowledge and the increase of power regularly reinforce one another in a circular process.
discipline: an interrogation without end, an investigation that would be extended without limit to a meticulous and ever more analytical observation, a judgement that would at the same time be the constitution of a file that was never closed, the calculated leniency of a penalty that would be interlaced with the ruthless curiosity of an examination, a procedure that would be at the same time the permanent measure of a gap in relation to an inaccessible norm and the asymptotic movement that strives to meet in infinity.
Is it surprising that prisons resemble factories, schools, barracks, hospitals, which all resemble prisons?
We are aware of all the inconveniences of prison, and that it is dangerous when it is not useless. And yet one cannot ‘see’ how to replace it. It is the detestable solution, which one seems unable to do without.
Moreover, it makes it possible to quantify the penalty exactly according to the variable of time. There is a wages-form of imprisonment that constitutes, in industrial societies, its economic ‘self-evidence’ – and enables it to appear as a reparation. By levying on the time of the prisoner, the prison seems to express in concrete terms the idea that the offence has injured, beyond the victim, society as a whole.
The first principle was isolation. The isolation of the convict from the external world, from everything that motivated the offence, from the complicities that facilitated it. The isolation of the prisoners from one another. Not only must the penalty be individual, but it must also be individualizing – in two ways.
First, the prison must be designed in such a way as to efface of itself the harmful consequences to which it gives rise in gathering together very different convicts in the same place: to stifle plots and revolts, to prevent the formation of future complicities that may give rise to blackmail (when the convicts are once again at liberty), to form an obstacle to the immorality of so many ‘mysterious associations’.
Lastly, and perhaps above all, the isolation of the convicts guarantees that it is possible to exercise over them, with maximum intensity, a power that will not be overthrown by any other influence; solitude is the primary condition of total submission
The Auburn model prescribed the individual cell during the night, work and meals in common, but under the rule of absolute silence, the convicts being allowed to speak only to the warders, with their permission and in a low voice.
In absolute isolation – as at Philadelphia – the rehabilitation of the criminal is expected not of the application of a common law, but of the relation of the individual to his own conscience and to what may enlighten him from within. ‘Alone in his cell, the convict is handed over to himself; in the silence of his passions and of the world that surrounds him, he descends into his conscience, he questions it and feels awakening within him the moral feeling that never entirely perishes in the heart of man’
It is not, therefore, an external respect for the law or fear of punishment alone that will act upon the convict but the workings of the conscience itself.
Work is defined, with isolation, as an agent of carceral transformation. This is to be found as early as the code of 1808: ‘Although the penalty inflicted by the law has as its aim the reparation of a crime, it is also intended to reform the convict, and this double aim will be fulfilled if the malefactor is snatched from that fatal idleness which, having brought him to prison, meets him again within its walls and, seizing hold of him, brings him to the ultimate degree of depravity.’
with time, he finds in the regular movement of the prison, in the manual labours to which he is subjected…a certain remedy against the wanderings of his imagination’
Penal labour must be seen as the very machinery that transforms the violent, agitated, unreflective convict into a part that plays its role with perfect regularity.
‘Work is the providence of the modern peoples; it replaces morality, fills the gap left by beliefs and is regarded as the principle of all good. Work must be the religion of the prisons. For a machine-society, purely mechanical means of reform are required’ (Faucher, 64; in England the ‘treadmill’ and the pump provided a disciplinary mechanization of the inmates, with no end product).
What, then, is the use of penal labour? Not profit; nor even the formation of a useful skill; but the constitution of a power relation, an empty economic form, a schema of individual submission and of adjustment to a production apparatus.
‘The behaviour of criminals is much better than that of the minor offenders; the former are more submissive, harder-working than the latter, who, in general, are pickpockets, debauchees and idlers.’ Hence the idea that punitive rigour must not be in direct proportion to the penal importance of the offence – nor determined once and for all.
The great spectacle of the chain-gang was linked with the old tradition of the public execution; it was also linked with that multiple representation of crime that gave rise at the time to newspapers, broadsheets, mountebanks and street theatres; but it was also linked with the confrontations and struggles whose first rumblings it conveyed; it gave them a kind of symbolic outlet: though vanquished by the law, the army of disorder promised to return; what the violence of order had driven away would overthrow that order and bring liberty on its return.
But what, in June 1837, was adopted to replace the chain-gang was not the simple covered cart, which had been suggested at one time, but a machine that had been very meticulously designed: a carriage conceived as a moving prison, a mobile equivalent of the Panopticon
The prison makes possible, even encourages, the organization of a milieu of delinquents, loyal to one another, hierarchized, ready to aid and abet any future criminal act:
Lastly, the prison indirectly produces delinquents by throwing the inmate’s family into destitution: ‘The same order that sends the head of the family to prison reduces each day the mother to destitution, the children to abandonment, the whole family to vagabondage and begging. It is in this way that crime can take root’
Prison and police form a twin mechanism; together they assure in the whole field of illegalities the differentiation, isolation and use of delinquency. In the illegalities, the police-prison system segments a manipulable delinquency. This delinquency, with its specificity, is a result of the system; but it also becomes a part and an instrument of it.
Police surveillance provides the prison with offenders, which the prison transforms into delinquents, the targets and auxiliaries of police supervisions, which regularly send back a certain number of them to prison.
This production of delinquency and its investment by the penal apparatus must be taken for what they are: not results acquired once and for all, but tactics that shift according to how closely they reach their target. The split between delinquency and other illegalities, the way in which it is turned back upon them, its colonization by the dominant illegality – these all appear clearly in the way in which the police-prison system functions; yet they have always met with resistance; they have given rise to struggles and provoked reaction.
In short, one should have a master, be caught up and situated within a hierarchy; one exists only when fixed in definite relations of domination: ‘Who do you work with? That is to say, since you are not a master, you must be a servant, whatever your station; it is not a question of your satisfactoriness as an individual; it is a question of order to be maintained.’
But perhaps the most important effect of the carceral system and of its extension well beyond legal imprisonment is that it succeeds in making the power to punish natural and legitimate, in lowering at least the threshold of tolerance to penality. It tends to efface what may be exorbitant in the exercise of punishment. It does this by playing the two registers in which it is deployed – the legal register of justice and the extra-legal register of discipline – against one another.
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