Michel Foucault - Discipline And Punish

Michel Foucault's argument about "political technologies of the body" is a study of the art of discipline which relies on four basic strategies. First, rounding up these "bodies", or the objects of power, and making sure they are clearly defined in their "confinement" to their group. Second, this confinement serves as a means to locate, calculate and study this already labeled segment of the society. This helps the authority "to assess it, to judge it, to calculate its qualities or merits. It [is] a procedure, therefore, aimed at knowing, mastering and using," (143). Third, confinement sites or spaces, although are sometimes but imaginary, must appeal to their prisoners. These spaces must be viewed as production sites not as prisons, and their prisoners must believe that they are in control. Finally, these places become easy to control and discipline because mobility, which can exist between the ranks within the confined spaces, allows for movement and ultimately a feeling of freedom and power.

It is important to note here that power, in this modern sense, has become inherent within the system. Inflicting physical pain and other forms of torture have been replaced by a system that counts, evaluates, ranks and reduces humans to "docile bodies". Foucault and Barbara Cruikshank both believe that power in this modern context is basically a game of deceit. If one is led to believe that he/she is in control, by luring them into believing in the power they possess by belonging to a group of individuals of their own "abilities", these people will feel a satisfaction that will ultimately paralyze their ability to act. They will resolve to battling each other within their ranks and forget to battle the real power that inhibits their upward mobility and above all their freedom.

These "docile bodies", and the docile minds they contain, are clearly a product that is produced and manufactured in institutions that, to our satisfaction, comply with human rights, a term that after centuries of oppression and severe physical torture is very appealing to many. Everything in our present day and time is thought of to preserve our so-called "pride" and "freedom". However, when and if we do consider Foucault's argument in "Discipline and Punish", we will find that some institutions, such as the army for example, are but wise and elaborate systems of deceit that cannot be part of this fight for human rights. In fact, Foucault begins his chapter on discipline by describing a soldier in the 17th century before the "projects of docility" were put to use and in the 18th century