~E-PUB ♱ Dispozitif Nedir? /Dost ♫ PDF or E-pub free

~E-PUB ♲ Dispozitif Nedir? /Dost ⚇ Zamane dispozitiflerinin bitmek bilmez o al yla ko ut giden ve ayn l de s n r tan mayan bir znele tirme y ntemleri enflasyonu var Buna bak p da a m zda znellik kategorisinin sallant da oldu u ve tutarl n kaybetti i san s na kap labiliriz Halbuki g rd m z bir silini yahut diyalektik bir a ma de il, hen z tek bir ki isel kimli in dahi kurtulab ldi i g r lmemi bu maskaral ayyuka karan bir sa lmad r Sanayi sonras demokrasilerin zarars z yurtta lar baz lar n n b y k bir isabetle adland rmay nerdikleri gibi Bhom , kendisine her s yleneni canla ba la yapanlar en g ndelik hareketlerinin, beslenmesi kadar arzular n ilgilendiren hareketlerinin en ufak ayr nt s na kadar dispozitifier taraf ndan kumanda edilip denetlenmesine g z yumanlar , bu yurtta tam da belki bu y zden potansiyel bir ter rist olarak saymalar yaln zca g r n rde bir paradokstur Bir yandan Avrupay zy lda su u yineleyen su lular n kimli ini tayin etmek zere icat edilmi biyometrik dispozitifleri b t n vatanda lara dayat rken, te yandan g venlik kameralar kentlerimizdeki kamusal alan dev bir hapishane avlusuna eviriyor Otoritenin g z nde belki de hakl olarak hi bir ey s radan insan kadar ter riste benzemiyor Her hal karda nemli olan insan toplulu unun, hayvanlardan farkl olan bir birlikte ya ama zerinden tan mlan yor olmas Bu, ortak bir t ze i tirak etmek zerinden de il, tamamen varolu sal bir payla m olarak, hatta tabiri caizse nesnesiz olarak tan mlan yor Dostluk, saf bir olma olgusunu birlikte hissetmedir Dostlar n payla t klar bir ey yoktur do um olsun, yasa, mekan, lezzet olsun Dostluk, her b l meyi nceleyen bir payla mad r nk b l t rd ey varolma olgusunun, ya am n kendisidir Urgente y necesario Empezemos por las bases para desmontar el sistema. One of the most fascinating things I have read in a while It s short and reasonably accessible too Agamben makes use of Foucault s definition of the apparatus or dispotif, the network of institutions, technologies, knowledge systems, etc that exercise power within the social body of our society and traces its use over time to establish a relationship between modern organization of the world with the early Christian church The Holy Trinity Father, the Son and the Holy Ghost needed the conc One of the most fascinating things I have read in a while It s short and reasonably accessible too Agamben makes use of Foucault s definition of the apparatus or dispotif, the network of institutions, technologies, knowledge systems, etc that exercise power within the social body of our society and traces its use over time to establish a relationship between modern organization of the world with the early Christian church The Holy Trinity Father, the Son and the Holy Ghost needed the concept of apparatus to explain and produce the administration of God s will through the divine economy Agamben s uses the concept of the apparatus for describing the process of shaping and arranging of human subjects and offers profanation as a way of engaging in hand to hand combat with apparatuses that control, form, and direct our lives.I still haven t the clue what he is really suggesting we do though by profanation Crime Va de paire avec Le corps utopique, les h t rotopies de Foucault An illuminating description of and elaboration on Foucault s notion of the dispositif, or apparatus I first learned about this concept from the Geopolitics and Development book I read, which analyzed the apparatuses surrounding development in a systemic fashion The apparatus is one of the conceptual contributions to political thought that I hope stands immortal in the history of thought far in the future, like Aristotle s polis, Hobbes Leviathan, Marx s ideology, Gramsci s cult An illuminating description of and elaboration on Foucault s notion of the dispositif, or apparatus I first learned about this concept from the Geopolitics and Development book I read, which analyzed the apparatuses surrounding development in a systemic fashion The apparatus is one of the conceptual contributions to political thought that I hope stands immortal in the history of thought far in the future, like Aristotle s polis, Hobbes Leviathan, Marx s ideology, Gramsci s cultural hegemony, Michels iron law of oligarchy, and countless.What is an apparatus and why is it so enlightening This is not something I really care to go into detail about here, as this would take a great amount of time and Agamben has done a better job than I ever could, but in the words of Foucault What I m trying to single out with this term is, first and foremost, a thoroughly heterogeneous set consisting of discourses, institutions, architectural forms, regulatory decisions, laws, administrative measures, scientific statements, philosophical, moral, and philanthropic propositions in short, the said as much as the unsaid Such are the elements of the apparatus The apparatus it self is the network that can be established between these elements by the term apparatus I mean a kind of a formation, so to speak, that at a given historical moment has as its major function the response to an urgency.The apparatus therefore has a dominant strategic function I said that the nature of an apparatus is essentially strategic, which means that we are speaking about a certain manipulation of relations of forces, of a rational and concrete intervention in the relations of forces, either so as to develop them in a particular direction, or to block them, t0 stabilize them, and to utilize them The apparatus is thus always inscribed into a play of power, but it is also always linked to certain limits of knowledge that arise from it and, to an equal degree, condition it The apparatus is precisely this a set of strategies of the relations offorces supporting, and supported by, certain types of knowledge Agamben submits his interpretation of Foucault s idea and provides some elaboration by utilizing some of his own contributions to political thought Para Foucault, hay ciertas preposiciones que deben ser tenidas en cuenta al pensar la cuestion del poder.el poder no es algo que se posea, se adquiera, se tenga, arranque o comparta, algo que se deje escapar o se conserve El poder se ejerce a partir de innumerables focos, y resulta del juego de relaciones m viles, no fijas, y no igualitarias No es una esencia, sino que mueve y permuta constantemente.las relaciones de poder no son externas, con respecto a otro tipo de relaciones procesos econ Para Foucault, hay ciertas preposiciones que deben ser tenidas en cuenta al pensar la cuestion del poder.el poder no es algo que se posea, se adquiera, se tenga, arranque o comparta, algo que se deje escapar o se conserve El poder se ejerce a partir de innumerables focos, y resulta del juego de relaciones m viles, no fijas, y no igualitarias No es una esencia, sino que mueve y permuta constantemente.las relaciones de poder no son externas, con respecto a otro tipo de relaciones procesos econ micos, relaciones de conocimiento, relaciones sexuales sino que se hayan en estas relaciones inmanentemente Constituyen los efectos inmediatos de las desigualdades, las particiones y los desequilibrios que se producen, y rec procamente, son las condiciones internas de tales diferenciaciones Las relaciones de poder no se hallan en posicion de superestructura, con un simple papel de prohibici n o reconducci n, desempe an, all en donde act an, un papel directamente productor.Que el poder viene de abajo No hay una oposici n binaria entre dominados y dominantedores, en el principio de las relaciones de poder.hay que representarse relaciones de fuerza m ltiples que se forman y act an en los aparatos de produccion, las familias, los grupos restringidos y las instituciones, sirven de soporte a amplios efectos que recorren el conjunto el cuerpo social Estos forman una linea de fuerza general que atraviesa los enfrentamientos locales y los vincula Las grandes dominaciones son los efectos hegem nicos sostenidos continuamente por la intensidad de todos estos enfrentamientos.las relaciones de poder son intencionales y NO subjetivas Si son inteligibles no se debe a que sean el efecto, a partir de cierta causa, de una instancia distinta capaz de explicarlas, sino que estan atravesadas de parte a parte por un calculo No hay poder que se ejerza sin una serie de miras y objetivos Pero ello no significa que resulte de la opini n o voluntad de un sujeto individual, con su racionalidad Ni los grupos que controlan el estado, ni los que toman las decisiones econ micas m s importantes que administran el conjunto de la red de poder que funciona en una sociedad no son los m viles directos La racionalidad del poder es la de las t cticas a menudo muy expl citas en el nivel en que se inscriben que, encaden ndose unas con otras, solicitandose mutuamente y propag ndose, encontrando en otras partes sus apoyos y su condici n, dibujan finalmente dispositivos de conjunto Existe un car cter impl cito de las grandes estrategias an nimas, casi mudas, que coordinan t cticas locuaces cuyos inventores o responsables frecuentemente carecen de hipocres a.que donde hay poder hay resistencia, pero esta nunca esta en posicion de exterioridad respecto al poder Uno esta necesariamente en el poder, no es posible escapar de l, no hay un exterior absoluto en relaci n a l, sin embargo, hay que tener en cuenta el car cter estrictamente relacional de las relaciones de poder No pueden existir m s que en funci n de una multiplicidad de puntos de resistencia Estos representan el papel de adversario, de apoyo Los puntos de resistencia estan presentes en todas partes dentro de la red de poder No existe un Gran Rechazo, pero si hay varias resistencias que constituyen excepciones, casos especiales, posibles ,necesarias, improbables, concentradas, violentas, irreconciliables, pero que no pueden existir sino en el campo estrat gico de las relaciones de poder Frecuentemente nos enfrentamos a puntos de resistencia m viles y transitorios, que introducen en una sociedad lineas divisorias que se desplazan rompiendo unidades y suscitando reagrupamientos, abriendo surcos en el interior de los propios individuos, cortadolos en trozos y remodel ndolos, trazando en ellos regiones irreductibles Asi como la red de las relaciones de poder concluye por constituir un espeso tejido que atraviesa los aparatos y las instituciones sin localizarse exactamente en ellos, as tambien la formaci n del enjambre de los puntos de resistencia surca LAS estratificaciones sociales y las unidades individuales, y es sin duda la codificaci n estrat gica de estos puntos de resistencia lo que torna posible una revoluci n, un poco como el Estado reposa en la integraci n institucional de las relaciones de poder P.p 91 93 Testo agilissimo e di facile comprensione che partendo dalle riflessioni di Foucault sul dispositivo approda e considerazioni originali Per dispositivo si intende una rete di pratiche o e oggetti In Foucault tale termine imparentato con quello di positivit , che legato alla sfera religiosa indica le pratiche rituali che impongono il dogma e i comportamenti giusti da seguire Quindi il dispositivo implica una serie di pratiche che obbligano a compiere determinate azioni Il dispositivo Testo agilissimo e di facile comprensione che partendo dalle riflessioni di Foucault sul dispositivo approda e considerazioni originali Per dispositivo si intende una rete di pratiche o e oggetti In Foucault tale termine imparentato con quello di positivit , che legato alla sfera religiosa indica le pratiche rituali che impongono il dogma e i comportamenti giusti da seguire Quindi il dispositivo implica una serie di pratiche che obbligano a compiere determinate azioni Il dispositivo legato al discorso del potere Queste pratiche ben precise inducevano un processo di soggettivazione il soggetto fondava la sua identit e la sua appartenenza al gruppo attraverso le pratiche del dispositivo Oggi, invece, si assiste al contrario la rete diventata cos densa di pratiche e oggetti da implicare una desoggettivazione Infatti, il dispositivo elettronico anzich spingere l uomo a compiere determinate azioni, lo immobilizza rendendola spettatore, mero contemplatore delle azioni che appaiono sullo schermo Quindi, il problema del dispositivo un problema di tipo politico, in una societ che non riesce pi a creare le proprie pratiche affinch la rete possa produrre un proprio soggetto Chapter 1 What is an Apparatus Separating divine being and governance Leaves us with the governance Governance needs a subject though object perhaps rather as per definition we separated it from it s being, and so we get us, the subjects in our struggle with the governance dispotif apparatus But be careful because government can lead to catastrophic failure so make sure you question the apparatuses hand to hand profanation to reclaim them for yourself, change them, find new ones, under Chapter 1 What is an Apparatus Separating divine being and governance Leaves us with the governance Governance needs a subject though object perhaps rather as per definition we separated it from it s being, and so we get us, the subjects in our struggle with the governance dispotif apparatus But be careful because government can lead to catastrophic failure so make sure you question the apparatuses hand to hand profanation to reclaim them for yourself, change them, find new ones, understand their influence etc.Also cool is that the creation of apparatuses is part of being human We are aware of our environment, orprecisely our separation distance from it, this introduced boredom the capacity to suspend this immediate relationship with disinhibitors but also the Open, our awareness of the possibilities, which we then crowd with instruments i.e apparatuses because we want to further nullify our connection to animalistic nature, to maximise our Open We want to enjoy being I would say from this there is no way to exist without apparatuses, or iron cages of the spirit But what if we don t embrace conscious awareness Devoid ourselves of governance Is this lack of freedom better than a life of iron cages This book is so short, and its essays such sketches, that its price tag is its most shocking attribute The three essays range from very good to alright, but none is particularly original The title essay is a hyper compression of the author s own The Kingdom and the Glory, and will almost certainly be the most satisfying both theoretically and programmatically for better and worse thing GA ever pens lots of cookies here for his anarcho and Tiqqunist audiences It is for this reason also t This book is so short, and its essays such sketches, that its price tag is its most shocking attribute The three essays range from very good to alright, but none is particularly original The title essay is a hyper compression of the author s own The Kingdom and the Glory, and will almost certainly be the most satisfying both theoretically and programmatically for better and worse thing GA ever pens lots of cookies here for his anarcho and Tiqqunist audiences It is for this reason also the most adaptable to the zine form, where, at a price of a dollar to free, it is muchat home than in this object barely larger than the stack of 20 dollar bills Stanford wants for it Contemporary , apparently the text of a lecture to introduce a seminar of GA s, reads like a not particularly exciting gloss on Benjamin s theses on history and Foucault s genealogy archeology And or on GA s own method Friend is the hardest to summarize but also, despite some very interesting nuggets, the most lackluster 3 essays, of which I was most interested in the first What is an Apparatus Agamben creates a categorical criteria between 1 Living things, and 2 The Apparatuses which seek to control them with subjectivity in between Capitalism, he suggests, is the accumulation and proliferation of apparatuses He also describes the move from discipline to control In the disciplinary society, apparatuses were used to create subjectivities the creation of individuals , whereas in the control society, 3 essays, of which I was most interested in the first What is an Apparatus Agamben creates a categorical criteria between 1 Living things, and 2 The Apparatuses which seek to control them with subjectivity in between Capitalism, he suggests, is the accumulation and proliferation of apparatuses He also describes the move from discipline to control In the disciplinary society, apparatuses were used to create subjectivities the creation of individuals , whereas in the control society, there is only a desubjectification and no subjectification The individual is disseminated and turned into a numerical value Thus, politics, as an apparatus, no longer considers individual movements workers movement, bourgeoisie, etc., but is only concerned with the perpetuation of itself a machine with left and right poles To escape this apparatus, Agamben suggests we cannot simply seek to destroy it or to use it for ourselves as we might see in accelerationism or Negrism , but instead posits the possibility of Profanation the sacred object becoming profane