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Nikolas Rose, “Politics of Life Itself”, 2007, PART FOUR (VI).
Alfvin Toffler, “Future Shock”, 1970 was the topic of an earlier blog blog. Here I present: Nikolas Rose, “POLITICS OF LIFE ITSELF: Biomedicine, Power, and Subjectivity in the Twenty-First Century”, 2007. Nikolas Rose is a British sociologist and social theorist. COMMENTS. I quote Nikolas Rose first: “Doctors have lost the monopoly of the diagnostic gaze and of the therapeutic…
Nikolas Rose, “Politics of Life Itself”, 1966, PART TWO (II).
Here I present: Nikolas Rose, “Politics of Life Itself”, 1966, PART TWO (II).COMMENTS.Nikolas Rose is an excellent writer, and the essay is fine writing. This is a book that is free of illustration: graphics, charts, and photographs are not found in this book. I have BELOW my imagination of visuals for the book. I quote Nikolas Rose first: “‘Medicine’ itself has also been transformed. It has…
Nikolas Rose, “Politics of Life Itself”, 2007.
Here I present: Nikolas Rose, “POLITICSOF LIFE ITSELF: Biomedicine, Power, and Subjectivity in the Twenty-First Century”, 2007. Nikolas Rose is a British sociologist and social theorist. INTRODUCTION. The book consists of eight (8) chapters, plus “introduction” and “afterword” chapters. The “table of contents” of the book is shown BELOW.TABLE OF CONTENTS INTRODUCTION. Chapter 1. Biopolitics…
Nikolas Rose – Yaşamın Politikası (2024)
Tıp alanı yüzyıllar boyunca anormallikleri tedavi etmeyi amaçladı. Bugün gelinen noktada ise normalliğin kendisi tıbbi değişikliklere açılmış durumda. Bedenlerle ve zihinlerle ilgili yeni bir moleküler anlayışla, temel yaşam süreçlerini moleküller, hücreler ve genler düzeyinde manipüle etmek için yeni tekniklerle donatılmış olan tıp, şimdi gözünü insanın tüm yaşam süreçlerini değiştirmeye dikmiş…
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“Empowerment has mutated from a term utilized by clients and advocates in the challenging of professional power to become part of the obligations of the responsible professional. Experts are now taught the techniques by which they can empower their clients, by which is meant according them the capacities for managing their own lives by way of acceptable logics of life-strategy. A whole range of types of intervention upon the capacities of the subject is now rearticulated in these terms. Particularly notable is the way in which behavioural techniques are no longer viewed as coercive and heteronomous incursions upon the subjectivity of the individual, but are widely deployed by doctors, clinical psychologists and psychiatric nurses as well as social workers and many others, as means for the re-empowering of the disempowered self, (re)-equipping the self with the skills necessary for autonomous coping with the tasks of conducting a prudent life of freedom and choice.”
Nikolas Rose, “Psychiatry as Political Science: Advanced Liberalism and the Administration of Risk”
“For Foucault, confession was a diagram of a certain kind of power. It was a diagram of a kind of power that binds us to others, to those to whom we confess and to those who originate the language within which we confess, at the very moment as it binds us to our own identity. So when I use these words, trauma, stress, neurosis, self esteem, it is not simply a matter of words and meanings. It is not just that I am telling myself stories in a certain vocabulary about my experience and in so doing coding it and classifying it in particular ways and giving aspects various kinds of positive and negative valuations. I am also activating a whole ‘regime of truth’, an array of authorities who stand behind this language and guarantee it, a complex of practices and procedures.”
-Nikolas Rose, “Power in Therapy: Techne and Ethos”
“The birth of psychological languages of description of persons and their conduct hollows out certain kinds of self, locates certain zones or fields within that self which are significant, requires us to speak about ourselves in particular vocabularies, to evaluate ourselves in relation to certain norms, to narrate our experience to one another, and to ourselves in a psychological language: traumas, emotional deprivation, depression, repression, projection, motivation, desire, extroverts and introverts. We now have a whole psychological vocabulary to describe ourselves - or rather a family of divergent vocabularies - and what ever the origins of these languages of the self they are indispensable to the ways in which we can make ourselves the objects of our own reflection. They are indispensable, that it is to say to the ways in which we ‘know ourselves’.”
-Nikolas Rose, “Power in Therapy: Teche and Ethos”
“But unlike many other professionals, psychologists in general and psychotherapists in particular, are incredibly generous. They give their knowledge away, they give their language away, they give their techniques away. Through this ‘generosity’ of the therapists, many other authorities of human conduct, engineers of the human soul, have had their ways of working, their styles of practice, transformed. This generosity of psy is on one condition only: that these other technicians of the psyche adopt a therapeutic language, therapeutic techniques, therapeutic norms, values and objectives. This therapeutic transformation can give their authority a kind of ethical cast. Whether it be it as a social worker, as a nurse, as a probation officer, as a prison guard, these authorities can understand their authority as a matter of doing good for others. And part of the significance of the therapeutic, for these authorities, is that, in giving them a kind of ethical basis for their work, it actually ‘authorizes’ authority, it gives authority a basis which is more than simply brute power or dominion – it is democratic and therapeutic, it is in the interests of those over whom it is exercised, and hence it is a virtuous vocation for those who will exercise it. I think part of the attraction of the therapeutic is indeed this ethical characteristic. Hence if one was looking at the powers of therapy in more detail, one would want to look not merely at ethics in terms of the transformation of the client or patient, but the kind of ethical transformations of the therapists themselves. A certain ethical work on yourself is not just a characteristic of what the therapist gives to the client, but also a characteristic of what the therapists get for themselves. Perhaps this accounts for some of the seductiveness and the proliferation of psychotherapies in our culture.”
-Nikolas Rose, “Power in Therapy: Techne and Ethos”
