Foucault's view of modern society as fundamentally and pervasively panoptical
and disciplinary seems particularly persuasive in light of the ubiquity of surveillance in contemporary society, where it is operative in "the private sector realms of consumption and financial services, in the police, military and security apparatuses, in government traditionally understood as well as in the wider institutions of 'governance', in social services, in the media, in science and technology where surveillance systems are produced" (Barnard-Wills 67).
surveillance is well understood now in the wake of Foucault's (1977) brilliant success.
However, rather than being a top-down form of panoptical
governance and discipline, control in these situations is devolved, shared and internalised among modalities of the policing gaze.
Fagan's text, then, widens the discussion of Anais's personal plight to that of the nation's otherness within a nineteenth century panoptical
system that strove to cast a divided Scotland as an unnatural menace plaguing an uneasy Union.
And much description is, as it turns out, needed, given the project's panoptical
In doing so, Sivan is able to stress the static quality of behavior and implicate the frame in the operation of Haredi panoptical
surveillance; as a result, the spectator is prompted to understand characters' physical language as determined by that particular Haredi anxiety of "living in a glass menagerie." (27)
But even so, I would not interpret the Yagwoia experience of themselves as living in a cosmos constituted as a Foucauldian-Benthamian panoptical
regime of surveillance and deployment of power.
Her argument is that, flouting humankind's panoptical
aspirations, animals engage in their biblically granted prerogative to move freely.
(8) It is however not from a panoptical
perspective that Italy's financial centre is focalised, but from eyes located to the ground and to a woman who immerses herself in the crowd in search for an understanding of a climate of indifference.
It's only thanks to the body, and more specifically to our body, that we discover that it does not and cannot exist a knowledge of the reality of survol, a panoramic and panoptical
reality, but it rather exists a perspective, lateral, oblique, broken and fragmented knowledge.
Intimacies, Public Culture 10, no.
3) produces series of comical situations, which bring the idea, that even transparent structure of the Panopticon is able to generate comical effects (and it is an interesting alternative to the intonation of Foucauldian analysis of panoptical
structures as of metaphor of power).