Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
123helpme panopticism by Michael Foucault
123helpme panopticism by Michael Foucault
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: 123helpme panopticism by Michael Foucault
In Panopticism by Michel Foucault, Foucault discusses the measures to be taken when the plague appeared in a town. He talked in death about the abnormal individuals that were stricken with the plague and the individuals were lepers and excluded from society. Strict partitioning occurred during the plague, the towns closed and individuals who attempted or left the town were sentenced to death. Stray animals were killed and the town was divided into districts that were governed independently. The syndic was in charge of the quarantine and would walk around to lock the door of each house form the outside (Foucault 282). The plague resulted in a need for order and aimed for a disciplined community. It was important, at this time, to measure and supervise the abnormal individuals. Anyone could become sick and become abnormal. And in this case, abnormal was extremely dangerous to other individuals in the community. Also separated from society were lepers. The leper gave rise to rituals of exclusion (Foucault 284). The aim of separating the lepers was to create a pure community. There was ...
...se of the plague’s presence by delimiting impious behavior according to biblical law, and condemning displays of impropriety. Individuals who failed to adhere to religious dictates regarding frugality and matrimony were blamed for ushering in the disease. Those who ignored social conventions regarding decent dress and gender codes were also accused of inciting God’s wrath and bringing society to ruin. According to excerpts of Rosemary Horrox’s The Black Death, the religious message of 1348 states that human pain and suffering are divine punishment for decadence, licentiousness, and frivolity. It is interesting to note that religious leaders of the 21st century state much the same thing regarding catastrophic events. This leads one to conclude that standards of propriety and decorum will always remain an inherent part of any religious diagnosis for societal ailments.
During the course of the Plague common beliefs and/or concerns underwent a dramatic change. During the early years of the Plague outbreak the prevalent belief was of fear of the Plague and its uncertainty of the cause. Most people during this time were concerned that the Plague would affect their economy and their own work/business. People were also concerned of their lives and their family's well being. Then as time went on beliefs changed from this to fear to a religious superstition.
According to Boccaccio’s account, civil order broke down during the plague as panic swept Florence. People were terrified by the inexplicable disease and the resulting massive death toll. In this state of distress, Boccaccio notes, “that the laws, human and divine, were not regarded” (Boccaccio 168). It became a mindset of every man for himself, or as Boccaccio states, “every one did just as he pleased” (Boccaccio 168). As people abandoned the laws, and officers—either sick or dead—could no longer enforce them, civil order in Florence turned to chaos.
Although it is simply a website, it provides quotes from people who lived during the plague. The quotes tell about how the plague killed the poor and the rich, ignoring the social constructs of the time. Furthermore, it provides quotes from different people who lived in different areas. This source will be extremely helpful when talking about the plagues disregard for all people.
Through the eyes of Boccaccio, plague in the City of Florence due has formed three basic forms of social groups. First, there were people who believed that "a sober and abstemious mode of living considerably reduced the risk of infection" therefore they lived in isolation from the rest of the people (Boccaccio 7).
It cannot be argued that the Black Plague was detrimental to every aspect of Europe’s communities. It was a powerful epidemic that wiped out a third of the continent’s population. Out of the midst of all its terror, however, positive after effects presented themselves. Some of these effects included revolutions in the church and society, eventually leading to the separation of church and state. Feudalism was also challenged as peasants demanded wages and revolted. Along with social changes came technological innovations, new inventions, and an attention to hygiene and the beginning of modern medicine. The plague may have devastated Europe, but it also gave way to a new era.
Foucault begins the concepts of surveillance by describing the procedures and rules that were enforced during the plague in the seventh century. The plague was a deadly disease that was spreading everywhere during this time. The proper technology and health care were not yet discovered; therefore there were different measures taken. Families were locked in their homes and constantly watched by a higher power. They were in complete control and every single movement that was made was being observed and/or recorded. The plague was an example of a new disciplinary method in which even the smallest everyday-life details were constantly being watched and regulated (284).
In his essay “Panopticism,” Michel Foucault introduces the Panopticon structure as proof of modern society tending toward efficient disciplinary mechanisms. Starting with his example of the strict, intensely organized measures that are taken in a typical 17th-century plague-stricken town, Foucault describes how the town employed constant surveillance techniques, centralized a hierarchy of authorities to survey households, partitioned individual structures to impose certain behavior, and record current information about each individual.
People were doing their own part to take care of their lives. Rumors of the Black Death began to spread, and some even hurt the markets. Back in 1665, an English naval bureaucrat Samuel Pepys recorded in his diary, "For nobody will dare to buy any wig, for fear of infection, that the hair had been cut off the heads of dead people of the plague." (DOC. 13) Doctors, in addition, contributed to other superstition acts which obviously did not work. In 1647, A French physician H. de Rochas said “Plague-stricken patients hang around their necks toads, either dead or alive, whose venom should within a few days draw out the poison of the disease.” Those who were part of the church also help those who were sick and couldn’t help themselves. Lisabetta Centenni, an Italian housewife documented in a legal deposition, “My husband Ottavio had a malignant fever. We were sure he would die. Sister Angelica de Macchia, prioress at Crocetta, sent me a little piece of bread that had touch the body of St. Domenica, I fed it to my husband and suddenly the fever broke.” (DOC. 7) Those who were around the middle, believe that if they took care of themselves to the fittest and wouldn’t think about the plague, they wouldn’t catch it. Giovanni Boccaccio wrote down while the Black Death was occurring. “Taking refuge and shutting themselves up in those houses where none were sick and
The Black Death outbreak in 14th century Europe is an example of how quarantines were justly applied by the governments in order to handle an epidemic. Overall, the deadly disease wiped out 30-60% of Europe's population, instilling fear within the population as there seemed to be no stopping the disease (Stenseth, Plague: Past, Present, and Future, 0009). The Black Plague presented itself in forms of bubos, hard boils that formed under the armpit, the groin area, or the neck and persisted into headaches, vomiting of blood, stench, coma, and death (Horrox, The Arrival of the Plague, 24). In an attempt to stop the Plague from completely decimating the human population, they government implemented a 40-day quarantine on ships sourcing from countries
When the plague hit Europe in the 14th century, thousands of people were seemingly dropping dead. Christians determined that the cause of these fatalities was an act of God’s wrath and punishment for the sinners. Unfortunately, dense populations of peasants in cities allowed the disease to spread quickly, yet elite such as priests and physicians often fled for their own wellbeing. Thomas Dekker addresses his thought that these elite should be obligated to remain in the cities to aid the sick peasants rather than leaving them for dead in the piece A Rod for Run-awayes. Dekker argues that the rich peoples who fled could have helped those that were left behind both by providing for them directly in addition to demonstrating to God the sense of community with the virtue of dealing with this issue together. During this time, priests and physicians should have felt
Before the drastic spread of the plague, almost all things were under the authority of the Church such as daily routines engaged in prayer and Church instruction on what is right and wrong (The Black Death. N.). When the plague arrived in Europe, many people turned to the Church asking questions and expecting answers. However, the Church had no response to the cause of many deaths because they were unaware (The Black Death. N.). In response to this, the Church lost its influence on followers and follower’s views on the Church shifted (The Black Death. N.). During and after the plague, of all the Church members lost, not all were sufferers of the disease. Most turned away because the Church they had always assumed was all powerful, could provide no answers or guidance in the time of this drastic crisis (The Black Death. N.). There were three primary aspects leading to the decrease of followers. These aspects were a failure to aid to suffering, the inability of new priests, and the Church gaining fortune while everyone was in distress (The Black Death. N.). The Church was able to gain all of this wealth by charging money for services (The Black Death.
The lepers are separated through “binary division”, they are separated from those who do not suffer from leprosy; those suffering from the plague experienced “multiple separations”, there was a hierarchy system of order and surveillance where each person answered to someone else (183). This also contributed to a differing “political dream” which “first is that of a pure community, the second that of a disciplined society” (183). The first political dream refers to the lepers, they were separated from society in an attempt to cleanse the population and eradicate the features of leprosy. The second political dream refers to that of the plague where the people are segmented and obey the authority to form a disciplined
Suddenly, M.Michel develops a fever that eventually kills him. He is the first victim of this plague unknown to the city at this time. His death marked the “end of the first period, that of bewildering portents, and the beginning of another, relatively more trying, in which the perplexity of the early days gradually gave place for panic,” (page 23). Soon after, a few other people die, causing panic in the town, especially because illness isn’t common. Dr. Reiux and Dr. Castel proposes that the
There was very little or no shipping of excess crops to the other regions as the trade was limited. Further, due to the poor living conditions of the rural people, their life expectancy was on the lower side and the infant mortality rate was also high. The issues of plague or black death used to create a rift in the society as the people used to shun out the members of their neighbours in order to protect themselves. In the times of the plague the ill people were generally out casted from the villages and were also not given food. In such situations there was little or no support from the aristocrats. Additionally, children born with defects were also given up by their parents as they were believed to be unproductive in the future.