One of the topics that intrigues me a lot in the field of politics is the possibility of love being in a harmonious relationship with the field of politics. In our discussion about spacing desire, we have talked about how our desire for someone special becomes a present feeling within the space in between you and that special someone. As discussed, it is through that space that allows the existence of desire, but this becomes a problem in contemporary political theory as it is through transcendence that space is abolished, and it should not be the case in terms of love?
Why space should not be abolished in love anyway? The reason is plainly simple: in true love, a couple shows sincere love for each other if they understand and stage their differences towards each other. Even if they may have conflicting personalities, the fact that they understand each other is a good way of defining how space is well-addressed with desire for the other.
But unlike love, contemporary politics destroys that space by making everyone conform to a certain standard, and this is well-evident with communism.
Although communism addresses equality with the state, communism abolishes, however, the space as it gives no room for addressing differences towards each other, meaning there is no understanding between the elite and the commoner and the middle man; it is just a single class all alone within the state. The problem becomes worse as discussed by Foucault, as through making power relations subjective we are changing our discourses for discipline. The more we change our discourses, the more difficult for us to propose a solid, reliable, and usable alternative to improve society.
Having said that, the downfall of contemporary political theory as compared to classical political theory is the fact that the differences between the classes of people within the state are eliminated such that the ultimate objective of contemporary political theory is creating a classless society, where everything is universal and uniform. Such thinking eliminates the hierarchy of the state, which plays an essential role as discussed in Plato’s The Republic, as people have their respective roles, and that they cannot be do-it-all people, one-man bands, or a Mr. Handyman.
In my personal opinion, love and politics can be related to each other in harmony if we talk about it in terms of classical political theory, where classes and hierarchies exists. In classical political theory, differences are well-addressed through the presence of political masks as Machiavelli discussed in The Prince, and the existence of a mysterious creature called the Leviathan in Thomas Hobbes’ Leviathan. During these era of political theory, differences were addressed well in a hierarchal fashion, wherein the public sphere gains control of the law, as these classes conform to rules made by the public and the presence of an unknown entity that people fear the most, thus presenting stability in the state through these laws made by the public for the individual to follow. As the individuals have laws to follow, love can therefore be related to the classical form of politics as the differences between the various classes in the sate, from the elite all the way to the common masses, are addressed through the formation of laws for everyone to comply.
Now going to the modern context, of the likes of Marx and Foucault, the notion of love and politics being able to live together in harmony is destroyed as it treats the human soul as if it were just a part of a never-ending cycle of history that goes on and on. The progression seemed to be not as much as the progression seen through classical times. As evident with Foucault, the use of power relations as means of forming the individuals hence destroys the harmonious relationship of love and politics because instead of an understanding nature where people would be focus on addressing the differences between them, the situation being presented in the contemporary context shows an image of a person who is on top saying “follow my orders or I have you killed” kind of thinking. There leaves no room for any form of change or proposed alternative in improving society. In addition, it has to come always from the laws made from the private sphere and not from the public sphere, as represented through classical political theorists.
Hence, going back to the debate on whether love and politics can go together in a harmonious relationship or not, I believe the answer is a big no given the context of contemporary political theory as it destroys the most important part of desire, which is the space within that desire. Without space, there is no room for change nor room for correction. Through eliminating change we are left with creating various discourses without proposing a concrete alternative to change society. Imposing classless societies and the panopticon as a basis for discipline shows to us our refusal to address our differences towards each other and hence, becoming selfish, which is never the point of true love.
Monday, February 23, 2009
Sunday, February 15, 2009
The panopticon and Orientalism: the bridge
One of the very noticeable things that have been observed for the past decades is the constant discrimination of the west to eastern culture, or to make things simple, to a culture of Orientalism. Because of this certain form of discrimination, what is happening to the East culture now is that they have this tendency to be over-influenced by the Western culture, and this is very evident in our own country.
In the Philippines alone, it is evident of how we are overly influenced over the American culture: the preference for McDonalds over Jolibee, Starbucks over Figaro, Levi’s over Bench, and many more countless examples. Also, this mentality that we have possessed affects us Filipinos such that we think very low on ourselves and on our abilities to make world-class products. Our basis of having world-class products are based on how the Americans do it.
This is how capitalism makes the world go round; like the panopticon that Michel Foucault has discussed in his book Discipline and Punish, the panopticon monitors every prisoner it has within the complex such that each prisoner is very conscious of his actions. Going back to the panopticon, the structure of it is circular, with the watchtower located at the center of the circle and the prisoners’ cells are arranged in a way that the watchtower and the person inside the watchtower can see everyone inside the structure, evaluating their every move inside their cells.
The same applies to the Orientalism that Edward Said has presented to us. In his discussion on Orientalism, Said points out that because of the domination of the Western culture over the Eastern culture, a bias was developed that the works from the Western culture are deemed to be superior over the works of the Eastern culture; hence, causing the Eastern culture to conform to the standards of the Western culture to maintain a status of superiority.
Due to the non-recognition of the Eastern works of the Western culture, the competition of the best work, in the literary, movie, scientific, medical, and in other various fields has become always towards to the western culture, of which would not be the case all the time since there are Eastern works that are proven to be greater than those of the Western works, but are, unfortunately, not recognized.
The panopticon, therefore can be applied in a larger, more global scale with the discussion of Said on Orientalism. From our previous discussion of the panopticon, we have said that it is applicable in the Philippine setting as we are given the norms of what it means to be “in” at the fashion scene, and on what it means to be ideally beautiful through the constant persuasion of the capitalists to the masses by telling them to buy their products so that they can be accepted into the societal norm.
Being able to maximize the effect while minimizing the costs, the panopticon concept makes the most of what is expected from the prisoners, which is to make the prisoners docile enough so that he can be productive and of use to what society needs from him. As the prisoner becomes conscious of his acts, he is then trained and exercised to become beneficial and hence, become a norm of society.
As for Orientalism, the application of the panopticon concept is very applicable such that it promotes monopoly on a global basis through removing the competition between the West and the East, making the East docile enough to adapt to Western culture and beliefs, and thus the Western people make the Eastern people docile enough so that they can be of greater use for the West, and hence, creating monopoly on a global scale.
Yet, although the panopticon concept can be well integrated into Said’s Orientalism, there still remain one distinct difference: the panopticon makes the prisoners docile enough for the benefit and for the good os the society, while Orientalism on the other hand makes the Eastern culture docile enough for the benefit of the Western culture, which then arise to racial discrimination.
This, therefore, is the problem of Orientalism that Edward Said wants to point out.
In his work, he emphasized that what is needed to be corrected is that that Western culture should understand that the Eastern culture is not to be considered an inferior culture as both cultures have their unique traits. For Said, it does not mean that what the Eastern culture believes is different from that of the Western culture does not necessitate that the Eastern culture is inferior to that of the Western culture. After all, the Western culture has its good and bad sides.
With this in mind, I believe that although the panopticon is a very useful concept for reforming convicts and prisoners to make them useful to society, the application of the panopticon has its limits, as it is evident with the rise of Orientalism and the West’s discrimination over the East.
In the Philippines alone, it is evident of how we are overly influenced over the American culture: the preference for McDonalds over Jolibee, Starbucks over Figaro, Levi’s over Bench, and many more countless examples. Also, this mentality that we have possessed affects us Filipinos such that we think very low on ourselves and on our abilities to make world-class products. Our basis of having world-class products are based on how the Americans do it.
This is how capitalism makes the world go round; like the panopticon that Michel Foucault has discussed in his book Discipline and Punish, the panopticon monitors every prisoner it has within the complex such that each prisoner is very conscious of his actions. Going back to the panopticon, the structure of it is circular, with the watchtower located at the center of the circle and the prisoners’ cells are arranged in a way that the watchtower and the person inside the watchtower can see everyone inside the structure, evaluating their every move inside their cells.
The same applies to the Orientalism that Edward Said has presented to us. In his discussion on Orientalism, Said points out that because of the domination of the Western culture over the Eastern culture, a bias was developed that the works from the Western culture are deemed to be superior over the works of the Eastern culture; hence, causing the Eastern culture to conform to the standards of the Western culture to maintain a status of superiority.
Due to the non-recognition of the Eastern works of the Western culture, the competition of the best work, in the literary, movie, scientific, medical, and in other various fields has become always towards to the western culture, of which would not be the case all the time since there are Eastern works that are proven to be greater than those of the Western works, but are, unfortunately, not recognized.
The panopticon, therefore can be applied in a larger, more global scale with the discussion of Said on Orientalism. From our previous discussion of the panopticon, we have said that it is applicable in the Philippine setting as we are given the norms of what it means to be “in” at the fashion scene, and on what it means to be ideally beautiful through the constant persuasion of the capitalists to the masses by telling them to buy their products so that they can be accepted into the societal norm.
Being able to maximize the effect while minimizing the costs, the panopticon concept makes the most of what is expected from the prisoners, which is to make the prisoners docile enough so that he can be productive and of use to what society needs from him. As the prisoner becomes conscious of his acts, he is then trained and exercised to become beneficial and hence, become a norm of society.
As for Orientalism, the application of the panopticon concept is very applicable such that it promotes monopoly on a global basis through removing the competition between the West and the East, making the East docile enough to adapt to Western culture and beliefs, and thus the Western people make the Eastern people docile enough so that they can be of greater use for the West, and hence, creating monopoly on a global scale.
Yet, although the panopticon concept can be well integrated into Said’s Orientalism, there still remain one distinct difference: the panopticon makes the prisoners docile enough for the benefit and for the good os the society, while Orientalism on the other hand makes the Eastern culture docile enough for the benefit of the Western culture, which then arise to racial discrimination.
This, therefore, is the problem of Orientalism that Edward Said wants to point out.
In his work, he emphasized that what is needed to be corrected is that that Western culture should understand that the Eastern culture is not to be considered an inferior culture as both cultures have their unique traits. For Said, it does not mean that what the Eastern culture believes is different from that of the Western culture does not necessitate that the Eastern culture is inferior to that of the Western culture. After all, the Western culture has its good and bad sides.
With this in mind, I believe that although the panopticon is a very useful concept for reforming convicts and prisoners to make them useful to society, the application of the panopticon has its limits, as it is evident with the rise of Orientalism and the West’s discrimination over the East.
Sunday, February 8, 2009
Someone is watching over your whole self
As Michel Foucault discusses on the panopticon, one would try to imagine that the panopticon, as Jeremy Bentham conceptualize in 1785, as a place that is best equated to the modern prison. Examples of this would be that of the Muntinlupa prison here in the Philippines.
And yet, one fails to see that the concept of the panopticon can be seen beyond the image of the prison. In fact, there are a lot of good examples of panopticon-structured places, like malls, hospitals, and even your typical school.
The idea of the panopticon was to ensure that the inmates who are within the system will assume that they are always being watched by the watchguards, even if there are times that there are no watchguards actually guarding the panoptic structure.
Because the panopticon is structured such that it sees everyone, this then gives a double edged sword for both the watch guard and the inmate. It benefits the watchguard such that he has a view of practically everyone within the structure, making his guarding duties much easier. On the other hand, this pressures the inmate as he / she cannot determine if he is being watched by the watchguard of his / her acts, making him unable to do whatever act he / she would desire to do.
In the modern context, the panopticon gives an internalization of the gaze by us being succumbed through all of the advertising materials made by the capitalist society. This internalization of the gaze can be seen in quite a number of examples, of which some of them are actually common to the everyday, normal, typical person.
The first case to be discussed is on clothing. Basically, the essence of clothing is to protect our bodies from the harsh particles, from the bad weather, from germs, and the like, which would mean that as for basic clothing all we need is just something to cover our bodies. But in a capitalist perspective, the big companies actually dictate to the human what is in for a particular season in the field of fashion, what is out, what is hot, what is not, what is cool, what is the fad. Because of the existence of “fashion watchdogs”, the typical everyday consumer is then pressured to conform to these standards as he / she perpetually assumes that someone is looking at his / her choice of clothing. Because of this constant watching over him / her, the person would try to avoid such criticism by choosing the good clothes.
An analogy to this is that for example in buying a pair of pants, since the consumer would like to be in and fashionable with his / her friends, that person would have a tendency to buy a pair of pants from Zara or Levi’s, of which costs around three thousand pesos, rather than buying pants from Jag or Bench, in which their pants would not even reach the one thousand mark. The point here is that since the person is being conscious of the kind of clothes he / she would buy, that person would buy a branded one that is suppose to be “more fashionable” than other brands; hence, this creates the continual flow of capitalism in our country. Even if the pants of Bench is similar in terms of function as compared to the pair of Levi’s, the consumer would spend two thousand pesos more for the sake of trying to be “in”, and to prevent any criticism from his / her peers.
The second case would be in terms of beauty. With the advent of beauty critics, people tend to strive for the ideal beauty: white skin, thin and lean structure, straight hair, white and straight teeth, perfect nose, perfect butt, perfect bosom (for the girls) and the like. As a result, the capitalist community respond to the needs of the masses for the ideal beauty through the advent of whitening creams, metathione pills, diet pills, and forms of cosmetic surgery like breast and butt augmentation, face lift, liposuction and many more. As the people, the masses., become more conscious of their overall appearance as they are being “watched” by watchguards, thus pressuring the masses to have a take on these beauty services in order for them to be accepted in society and in order for them to avoid further criticism. For example, if a person knows that he / she’s fat, that person will avail of liposuction services in order to be accepted into society and not be discriminated by their peers as well. If their peers would criticize them for having dark skin, the consumer will find his / her way on how to have a fairer skin, regardless of the cost of having the skin whitened or the cost of taking metathione pills.
If you would come to think of it, the whole panopticon idea of having these watchdogs monitoring inmates and inmates being paranoid that they are being watched is best exemplified with the big brother principle first evident with the advent of Totalitarianism, wherein the phrase “Big Brother is watching you” entails to the people fearing big brother, and thus being more careful of their acts.
And yet, one fails to see that the concept of the panopticon can be seen beyond the image of the prison. In fact, there are a lot of good examples of panopticon-structured places, like malls, hospitals, and even your typical school.
The idea of the panopticon was to ensure that the inmates who are within the system will assume that they are always being watched by the watchguards, even if there are times that there are no watchguards actually guarding the panoptic structure.
Because the panopticon is structured such that it sees everyone, this then gives a double edged sword for both the watch guard and the inmate. It benefits the watchguard such that he has a view of practically everyone within the structure, making his guarding duties much easier. On the other hand, this pressures the inmate as he / she cannot determine if he is being watched by the watchguard of his / her acts, making him unable to do whatever act he / she would desire to do.
In the modern context, the panopticon gives an internalization of the gaze by us being succumbed through all of the advertising materials made by the capitalist society. This internalization of the gaze can be seen in quite a number of examples, of which some of them are actually common to the everyday, normal, typical person.
The first case to be discussed is on clothing. Basically, the essence of clothing is to protect our bodies from the harsh particles, from the bad weather, from germs, and the like, which would mean that as for basic clothing all we need is just something to cover our bodies. But in a capitalist perspective, the big companies actually dictate to the human what is in for a particular season in the field of fashion, what is out, what is hot, what is not, what is cool, what is the fad. Because of the existence of “fashion watchdogs”, the typical everyday consumer is then pressured to conform to these standards as he / she perpetually assumes that someone is looking at his / her choice of clothing. Because of this constant watching over him / her, the person would try to avoid such criticism by choosing the good clothes.
An analogy to this is that for example in buying a pair of pants, since the consumer would like to be in and fashionable with his / her friends, that person would have a tendency to buy a pair of pants from Zara or Levi’s, of which costs around three thousand pesos, rather than buying pants from Jag or Bench, in which their pants would not even reach the one thousand mark. The point here is that since the person is being conscious of the kind of clothes he / she would buy, that person would buy a branded one that is suppose to be “more fashionable” than other brands; hence, this creates the continual flow of capitalism in our country. Even if the pants of Bench is similar in terms of function as compared to the pair of Levi’s, the consumer would spend two thousand pesos more for the sake of trying to be “in”, and to prevent any criticism from his / her peers.
The second case would be in terms of beauty. With the advent of beauty critics, people tend to strive for the ideal beauty: white skin, thin and lean structure, straight hair, white and straight teeth, perfect nose, perfect butt, perfect bosom (for the girls) and the like. As a result, the capitalist community respond to the needs of the masses for the ideal beauty through the advent of whitening creams, metathione pills, diet pills, and forms of cosmetic surgery like breast and butt augmentation, face lift, liposuction and many more. As the people, the masses., become more conscious of their overall appearance as they are being “watched” by watchguards, thus pressuring the masses to have a take on these beauty services in order for them to be accepted in society and in order for them to avoid further criticism. For example, if a person knows that he / she’s fat, that person will avail of liposuction services in order to be accepted into society and not be discriminated by their peers as well. If their peers would criticize them for having dark skin, the consumer will find his / her way on how to have a fairer skin, regardless of the cost of having the skin whitened or the cost of taking metathione pills.
If you would come to think of it, the whole panopticon idea of having these watchdogs monitoring inmates and inmates being paranoid that they are being watched is best exemplified with the big brother principle first evident with the advent of Totalitarianism, wherein the phrase “Big Brother is watching you” entails to the people fearing big brother, and thus being more careful of their acts.
It's time to throw pies at her. Again
*I just visited the website of our home organization (The Assembly) today, and little did I know that one of the stuff that I wrote was published. So, here is the article.
(sourced from here)
As President Macapagal-Arroyo’s immunity to impeachment complaints come to an end recently this October, it seems like the opposition, especially those who are against her, seem to be throwing their evil spells against the recently-vulnerable president.
And now that the president is finally vulnerable with impeachment complaints, here goes the opposition, doing all the things possible to oust the president. Is it a wise and worthy decision? Well not really, in what I am seeing now.
There are several factors that I oppose to such ouster of our current president. First of all, each impeachment complaint would mean and demand a lot of funds from the people who will complain, and given the fact that the whole world is suffering from a financial crisis, with the financial sector of the United States collapsing and going into a recession, getting funds would seem to be not easy. Well not unless the opposition makes a shortcut, that is, through corrupt ways like using the people’s money for their selfish desires of ousting the president where in fact I do not think people would like such idea. If ever they would do such, this would just result into a greater chaos, where people would go against these opposition members who have used every citizen’s hard-earned money for going against the president.
Second, impeaching the president is a stupid idea, considering that the elections are coming near already. Could the opposition bother to even wait it out instead of wasting precious money on impeachment complaints? Seriously, impeaching her prior to the elections plus the financial crisis the world is facing? I do not think that would sound really good to an ordinary citizen like me. For me, it is inappropriate for the people to launch such attempt at the premature way; it would be in fact better to just let the president do the best that she can possibly do in the next one or two years she has left. We all know that she has made a significant number of mistakes recently, like her recent approval of executive pardon to the cold-blooded murderer Claudio Teehankee Jr., but in my opinion, her last one or two years as president of the Philippines would be just enough (assuming she uses her remaining years wisely) for Gloria Macapagal Arroyo to make up for her mistakes.
I’m not being pro-Arroyo (nor am I anti-Arroyo), but for me, she has made both good things and bad things. We cannot say that she is corrupt per se, but let’s just give her a chance. Think of it this way: we all made good and bad deeds as well, right? So why impeach the president anyway.
And lastly, by impeaching the president prior to the elections would mean that our government will be the one to choose the replacement for Gloria Macapagal-Arroyo as she is impeached. This indeed becomes unjust to the masses, the masa, as they once again lose their rights on selecting their leader / president through elections, which happened during the impeachment of Joseph Estrada during People Power two.
So if I were the opposition, I would rather just sit down, chill and do things normally rather than standing up enraged and throwing pies at her simultaneously with other fellow opposition members. Let’s give her the last hurrah in her last years (hopefully) as president.
(sourced from here)
As President Macapagal-Arroyo’s immunity to impeachment complaints come to an end recently this October, it seems like the opposition, especially those who are against her, seem to be throwing their evil spells against the recently-vulnerable president.
And now that the president is finally vulnerable with impeachment complaints, here goes the opposition, doing all the things possible to oust the president. Is it a wise and worthy decision? Well not really, in what I am seeing now.
There are several factors that I oppose to such ouster of our current president. First of all, each impeachment complaint would mean and demand a lot of funds from the people who will complain, and given the fact that the whole world is suffering from a financial crisis, with the financial sector of the United States collapsing and going into a recession, getting funds would seem to be not easy. Well not unless the opposition makes a shortcut, that is, through corrupt ways like using the people’s money for their selfish desires of ousting the president where in fact I do not think people would like such idea. If ever they would do such, this would just result into a greater chaos, where people would go against these opposition members who have used every citizen’s hard-earned money for going against the president.
Second, impeaching the president is a stupid idea, considering that the elections are coming near already. Could the opposition bother to even wait it out instead of wasting precious money on impeachment complaints? Seriously, impeaching her prior to the elections plus the financial crisis the world is facing? I do not think that would sound really good to an ordinary citizen like me. For me, it is inappropriate for the people to launch such attempt at the premature way; it would be in fact better to just let the president do the best that she can possibly do in the next one or two years she has left. We all know that she has made a significant number of mistakes recently, like her recent approval of executive pardon to the cold-blooded murderer Claudio Teehankee Jr., but in my opinion, her last one or two years as president of the Philippines would be just enough (assuming she uses her remaining years wisely) for Gloria Macapagal Arroyo to make up for her mistakes.
I’m not being pro-Arroyo (nor am I anti-Arroyo), but for me, she has made both good things and bad things. We cannot say that she is corrupt per se, but let’s just give her a chance. Think of it this way: we all made good and bad deeds as well, right? So why impeach the president anyway.
And lastly, by impeaching the president prior to the elections would mean that our government will be the one to choose the replacement for Gloria Macapagal-Arroyo as she is impeached. This indeed becomes unjust to the masses, the masa, as they once again lose their rights on selecting their leader / president through elections, which happened during the impeachment of Joseph Estrada during People Power two.
So if I were the opposition, I would rather just sit down, chill and do things normally rather than standing up enraged and throwing pies at her simultaneously with other fellow opposition members. Let’s give her the last hurrah in her last years (hopefully) as president.
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