Dušan Ristić

ABSTRACT: In this paper, we problematize the legacy of Michel Foucault from his genealogies of normalizing society. We claim that his most important concepts of normalizing society are gaze and norm, which are defined as the (social) technologies of power. Our assumption is that Foucault identified changes in social life and the emergence of the disciplinary diagram through the transformation of spatial practices. Thus, he “needed” Bentham’s idea of the Panopticon. However, his reference to Bentham goes beyond the interpretation of the spatial aspects of the Panopticon. Namely, genealogies of gaze and norm point to different dimensions of the normalizing society, out of which we emphasize their utilitarian aspects. This utilitarian dimension brought to light different institutions, discourses, and practices, as well as the new “optical” technology of power. The main contribution of the paper is the claim that Foucault’s recognition of the rise of the normalizing society is his most important legacy for sociology. This contribution needs to be recognized through his reading of Bentham but also in the interconnectedness of his genealogical analytics of gaze, norm, and space.

U radu identificiramo transformacije od individualizacije i lokalizacije praksi nad konkretnom tjelesnošću do zbirnih političkih praksi nad tijelom-populacijom. Na taj način otvaramo genealoški, a ne historicistički pristup problemu erozije paleosimbolike i pojave diskurzivnosti tijela kroz diskontinuitet tijela i teksta. U procesima sveopće društvene deritualizacije, a ponajprije javne komunikacije, koja označava racionalizaciju zapadnjačkog društva, krajem 18. stoljeća pojavile su se nove forme iskaza: medicinski, psihijatrijski, pravni, pedagoški, psihološki, koji se grupiraju u tekst/znanje/moć. Oslanjajući se na analitiku moći Michela Foucaulta, u radu analiziramo način na koji se paralelno s procesom deritualizacije kažnjavanja tijela deritualizirala čitava praksa iskazivanja: kroz pojavu nove tehnologije koja je bila uspostavljena putem mehanizama moći čiji su ulog bila ljudska tijela. U radu zaključujemo da jedna od genealoških linija umnožavanja praksi razdvajanja tijela i teksta od kraja 18. stoljeća vodi k jednom novom tijelu – k društvu.