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Cet article revient sur le parcours de recherche qui mena à l’écriture de l’ouvrage intitulé La grande Soif de l’État. Foucault avec les sciences sociales (2015). S’il est un penseur qui a radicalement critiqué le « statocentrisme » de la pensée politique occidentale, c’est bien Michel Foucault, penseur du pouvoir (dispersé, réticulaire, mobile et productif), et non de l’État (souverain, unitaire, et prohibitif). Et pourtant, son œuvre a puissamment alimenté les recherches sur l’État en histoire et en sciences sociales. Pour dissiper ce paradoxe, on tente de sortir Foucault de lui-même en le confrontant à certains grands apports des sciences sociales sur l’État (Weber, Elias, Marx, Polanyi, Kantorowicz, Tilly, etc.), en comparant généalogie et sociologie historique, afin d’établir la portée et les limites de la contribution foucaldienne à la « théorie de l’État ». This article revisits the research trajectory that led to the writing of a book entitled La grande Soif de l’État : Foucault avec les sciences sociales (2015). Few thinkers have more radically critized the “statocentrism” of Western thought than Michel Foucault, a theorist of power (dispersed, reticular, mobile and productive) rather than of the state (sovereign, unitary, prohibitive). And yet his work has powerfully fueled research on the state in history and the social sciences. To dispel this paradox, Foucault is removed from himself and confronted with some of the major social scientific contributions regarding the state (Weber, Elias, Marx, Polanyi, Kantorowicz, Tilly, etc.). Genealogy is compared to historic sociology in order to establish the impact and limits of the Foucauldian contribution to the “theory of the state”.

This essay responds to the emergence of the plant as a new subject in contemporary theory. It focuses on two recent books that put vegetable life at the center of their analyses in an effort to reassess the political landscape of Western modernity from the ground up. Yet in the face of increasingly urgent climate disasters, these books seem oddly demobilizing in their injunction to cultivate a more contemplative, less decisive disposition. To make sense of this paradox, I look to Henry David Thoreau’s botanical ruminations in Walden. Notwithstanding plant theory’s claim that 19th century Western thought entirely disregarded the importance of plant life, Thoreau explicitly troubles the assumption that one has the “right” to kill and use certain plants for one’s benefit. Not unlike our plant theorists, he invites his readers to adopt a “much slower” pace so they may gain a “more intimate” knowledge of the living economy in which they partake. But Thoreau goes beyond elaborating a speculative ethics modeled after the way plants live. What he models, rather, is a pragmatic politics of planting that confronts head-on the thorny issues of death and violence and, as such, delineates the contours of a biopolitics capable of accounting for vegetal life. Cet essai répond à l’apparition d’un nouveau sujet dans la théorie contemporaine : la plante. Il s’appuie sur deux livres récents qui mettent la vie végétale au centre de leurs analyses afin de réévaluer en profondeur le paysage politique de la modernité occidentale. Face à l’urgence de la crise climatique actuelle, cependant, ces livres semblent étrangement démobilisateurs dans ce qu’ils enjoignent leurs lecteurs à cultiver un tempérament plus contemplatif et moins décisionnaire. Pour rendre compte de ce paradoxe, je me penche sur les ruminations botaniques auxquelles se livre Henry David Thoreau dans Walden. Faisant mentir l’idée défendue par nos théoriciens des plantes selon laquelle la pensée occidentale du 19ème siècle n’a eu aucun égard pour la vie végétale, Thoreau s’interroge explicitement sur la légitimité du jardinier de tuer et d’utiliser certaines plantes à son avantage. À l’instar de nos penseurs du végétal, il invite ses lecteurs à adopter un rythme « beaucoup plus lent » s’ils désirent entretenir une connaissance « plus intime » de l’économie du vivant à laquelle ils participent. Mais Thoreau ne se contente pas d’élaborer une éthique spéculative dont la vie végétale fournirait le modèle. Ce qu’il ébauche, c’est une politique pragmatique de la plantation qui aborde de front les questions épineuses de la mort et de la violence et, partant, esquisse les contours d’une biopolitique en mesure de prendre la vie des plantes en considération.

The Church, as an institution, has pioneered ground-breaking interventions, although some of these interventions were also a vehicle for imperial colonisation. Through its missionary activities, the Church has exercised such a form of power over its flock. This article intends to analyse the extent of the knowledge that pastors in Thulamela Municipality, Limpopo Province, have concerning HIV/AIDS and the prejudices associated with the illness. The article applies a qualitative approach in ascertaining the extent of such knowledge as well as the pastoral approaches utilised. In this qualitative phenomenological study, the authors explored the knowledge of these pastors regarding HIV/AIDS. A semi-structured interview guide was used to direct the collection of data. Following thematic analysis, the knowledge of pastors regarding HIV/AIDS emerged as the theme of the study. The findings revealed that difficulties relating to providing pastoral care to people living with HIV/AIDS (PLWH) were exacerbated by a lack of knowledge and limited training offered to pastors. The article will further argue that there is a need for a partnership between the churches and public health services. CONTRIBUTION: This article strives to expose biblical discourse exhibited by pastors because of a lack of theological formation and to suggest a way forward in collaborating the church as a religious institution and public health institution for combating HIV/AIDS

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In this article, our aim is to provide a critical analysis of the phenomenon of judiciarization of people suffering from a mental illness and its impact on nursing practice. To explore the issues inherent to this phenomenon, we employed the methodology of discursive analysis greatly inspired by the work of French philosopher Michel Foucault. The results of this analysis push our reflection on the experiences and practices that take place at the psychiatric and judicial interface, engaging in a critic of underlying goals of public protection, social control, and coercion being incorporated to nursing practice. While acting in seemingly humanistic and therapeutic roles of care, nurses are simultaneously and inevitably fulfilling a mandate to social control which, to date, remains relatively under documented.

In the later phase of his work, Foucault was particularly interested in exploring the possibilities of creating our own subjectivity and presenting its ethical dimension. The notion of pastoral power as well as the distinction between morality focused on ethics and morality focused on a normative code played a significant role in this undertaking. The former turned out to be particularly important in the context of Foucault’s earlier findings, according to which, a subject is a social construct, a product of regimes of power/knowledge. This was because pastoral power, although like any other kind of power it forms us from outside, strongly implies an active participation of the subject in the creation of himself. This kind of activity dominated also in morality focused on ethics which, according to Foucault, was practised by the Greco-Roman elites (above all in the first centuries of our era). In my text, I analyse the above themes in an attempt to show that in Foucault’s works they constitute the emancipation project of “new” morality.

EnglishUsing the Foucaultian framework, we examine here the basic assumption of the modern and contemporary political order, namely the decisive conception that men are governable. In the genealogical path opened by Michel Foucault we examined the political reworking of what was originally the Judeo-Christian spiritual power of governing souls. For Foucault, the modern political government of men is situated at the intersection of two sets of powers foreshadowed in early Christianity: a) the pastoral art of conducting conduct displaced from the eschatological destination of souls to the calculated management of (biopolitical) biological life and b) the dual production of the knowledge necessary for good governance; the utilitarian production of the truth that serves the pastoral art of government itself and the pure or aleturgical manifestation of the truth with regard to the governable. portuguesServindo-nos do referencial foucaultiano examinamos aqui o pressuposto basico do ordenamento politico moderno e contemporâneo, a saber, a concepcao decisiva de que os homens sao governaveis. No percurso genealogico aberto por Michel Foucault examinamos a reelaboracao politica do que fora originalmente o poder espiritual judaico-cristao de governo das almas. Para Foucault, o moderno governo politico dos homens esta situado no cruzamento de dois conjuntos de poderes prefigurados no cristianismo primitivo: a) a arte pastoral de conduzir condutas deslocada da destinacao escatologica das almas a gestao calculada da vida biologica (biopolitica) e b) a dupla producao do conhecimento necessario ao bom governo; a producao utilitaria da verdade que serve a propria arte pastoral governo e a manifestacao pura ou aleturgica da verdade a proposito dos governaveis.

This essay draws on Mary Douglas' theory of institutional styles of thinking to analyze the debate about how and when the Coronavirus crisis can be brought to an end. The dominant approach, I show, frames the problem in utilitarian terms, akin to what is known among philosophers as "the trolley problem." I point out the pitfalls of this framing and contrast it with a counter-frame taken from the Judeo-Christian tradition of pastoral leadership. The lacunae of this institutional style of thinking are pointed out as well, in order to develop the critical distance necessary for a reasoned intervention in the crisis., Sociologica, Vol 14, No 1 (2020)

Investigo as forças que compõem a figura do diretor escolar e suas aspirações a partir de uma genealogia (no sentido que Foucault utiliza o conceito, inspirado em Nietzsche) enfatizando três saltos históricos: a chegada do primeiro grupo de jesuítas no Brasil com a fundação das primeiras escolas no território brasileiro (século XVI), o educador Abílio Cesar Borges na direção do Colégio Abílio (século XIX) e a educadora Armanda Álvaro Alberto na direção da Escola Regional de Meriti (século XX). A ênfase conceitual se constitui nos conceitos de poder pastoral, poder disciplinar e sociedade de controle. Evitando a idealização do objeto estudado, busco relacionar a emergência das diferentes forças com efeitos contemporâneos na gestão escolar como a relação da instituição com os alunos e a militância política dos educadores. In the present study I investigate the forces that constitute the figure of the school principal and his aspirations from a genealogy (in the same sense that Foucault uses the concept, inspired by Nietzsche) emphasizing three historical leaps: the arrival of the first group of Jesuits in Brazil with the foundation of the first schools in Brazilian territory (16th century); the educator Abílio Cesar Borges as the principal of Colégio Abílio (19th century); and the educator Armanda Álvaro Alberto as the principal of the Regional School of Meriti (20th century). The emphasis is in the concepts of pastoral power, disciplinary power and society of control. To avoid the idealization of the object studied, I try to relate the emergence of different forces with contemporary effects on school management, such as the relationship between the institution and the students and the political militancy of the educators.

Michel Foucault acknowledged that the Reformation was a pastoral battle and a reorganization of pastoral power. He did not, however, analyze Protestantism much further. This article broadens the scope of critical research on Protestantism, focusing on Lutheranism. Preaching is a fruitful way to overcome overemphasis on confession. In this endeavor I apply Foucault's concept of "master's discourse." I argue that while, in Lutheranism, conversion through comprehensive soul-searching is an individual matter, at the same time it relies on technologies aimed at a collective audience, such as preaching. Since preaching is divine speech, the Lutheran priest wields enormous spiritual power: the preacher is the truth-teller and the subject is required to listen to and internalize the proclaimed truth, instead of confessing their sins.

The book of Emma Reyes: A memoir in correspondence (2016), is an epistolary novel in which are gathered twenty three letters written by the visual artist Emma Reyes (1919-2003) and it exposes an attempt to rebuild and present her past in an external record. However, it brings us, besides an intimate narrative, a portrait of a colonized catholic society, distributed in classes. In this sense, her memories are not only a reconnection with her process of subjectivation, but are filled with political criticism which do not spare important questions and observations about the state and the religion. This characteristic makes Reyes' writing as Literature Minor. Her text is a denunciation on the model of society employed by the traditions of a Pastoral Power and of the so-called Total Institutions showing the details of the norms and disciplinary conducts imposed on her during her growth and subjectivation constitution, inside a convent where she lived in suffering during her childhood. Memória por correspondência (2016), romance epistolar no qual encontram-se reunidas vinte e três cartas escritas por Emma Reyes (1919-2003), expõe uma tentativa de reconstrução e apresentação de um passado em um registro externo. Mas nos traz, antes de uma narrativa íntima, um retrato de uma sociedade colonizada católica e repartida em classes. Neste sentido, as memórias são, além de uma reconexão com seu processo de subjetivação, repletas de críticas políticas nas quais a narradora não economiza questionamentos e reflexões importantes a respeito do estado e da religião. Tal característica coloca a escrita de Reyes como Literatura Menor. O texto é de denúncia ao modelo de sociedade empregada por modelos tradicionalistas de um poder pastoral e as chamadas Instituições Totais, apresentando os detalhes das normas e das condutas disciplinares os quais foi obrigada a desempenhar durante seu crescimento e constituição de subjetividade, dentro do convento onde viveu a sua infância em sofrimento.

PurposeThe study investigates the use of accounting information in the form of a confession as a tool for telling the truth about oneself and reinforcing power relations in the context of the Roman Inquisition.Design/methodology/approachThe study adopts Foucault's understanding of pastoral power, confession and truth-telling to analyse the accounting practices of the Tribunal of the Inquisition in the 16th century Dukedom of Ferrara.FindingsDetailed accounting books were not simply a means for pursuing an efficient use of resources, but a tool to force the Inquisitor to open his conscience and provide an account of his actions to his superiors. Accounting practices were an identifying and subjectifying practice which helped the Inquisitor to shape his Christian identity and internalise self-discipline. This in turn reinforced the centralisation of the power of the Church at a time of great crisis.Research limitations/implicationsThe use of accounting for forcing individuals to tell the truth about themselves can inform investigations into the use of accounting records as confessional tools in different contexts, especially when a religious institution seeks to reinforce its power.Social implicationsThe study documents the important but less discernible contributions of accounting to the formation of Western subjectivity at a time which Foucault considers critical in the development of modern governmental practices.Originality/valueThe study considers a critical but unexplored episode in Western religious history. It offers an investigation of the macro impact of religion on accounting practices. It also adds to the literature recognising the confessional properties of written information by explicitly focusing on the use of financial information as a form of confession that has profound power implications.

International audience; This study aims to better understand the modern evolution of the workplace not only as a place to work but also increasingly as a place to live. Current research largely excludes the instrumental aspects of this blurring of personal and professional spheres at work, as manifested in an intentional dissolution of the boundaries between work and non-work activities. To understand the meaning and implications of these new workplaces, which rely on a central tension between care and control and tend to reinterpret paternalism as an organizing principle, this study develops a conceptual framework derived from Michel Foucault's concept of pastoral power. This framework helps make sense of a caring mode of power that marks modern organizations. The application of this framework-using a qualitative case study of a French company's home-like working environment-suggests a processual and constructivist conceptualization of these workplaces as a manifestation of pastoral power, embedded in a broader governmentality strategy. It emphasizes the material and discursive construction of the workplace as a place to live and highlights the emergence of neo-paternalism as a new form of care and control. This critical perspective informs discussion on the implications of this caring mode of control for workers, in a hopeful call to stay alert to modern capitalist intrigues.

Ce dossier aborde les idées politiques développées par différents auteurs, et qui ont pris leur source dans le commentaire des textes hérités des Grecs, ou dans des savoirs de gouvernement élaborés au début de l’Islam. Il cherche à souligner la richesse de ces traditions intellectuelles, purement philosophiques, juridico-théologiques ou historico-littéraires, et propose d’en faire connaître les contenus aux lecteurs, en posant à nouveaux frais les thèmes et enjeux politiques qu’elles recèlent., This special issue deals with the political ideas developed by different authors, and which have their source in the commentary of texts inherited from the Greeks, or in government knowledge developed from the beginning of Islam. It seeks to underline the richness of these intellectual traditions, whether purely philosophical, juridical-theological or historical-literary and proposes to make their contents known to readers, by renewing the reading of the political themes and issues they contain.

El presente trabajo de investigación tuvo por objetivo analizar los discursos que atravesaron a los comunicados emitidos por algunas iglesias cristianas pentecostales que estuvieron a favor y en contra del plebiscito para refrendar los acuerdos por la paz y que circularon masivamente a través de medios de comunicación y redes sociales en el año 2016. Lo anterior, debido a la tremenda influencia que estos comunicados tuvieron en la decisión de varios cristianos evangélicos meses antes a la refrendación de los acuerdos de paz mediante acción de plebiscito. La metodología que el investigador realizó fue la del análisis del discurso, desde una perspectiva foucaultiana. Los criterios utilizados para llevar a cabo dicho análisis fueron los de plurivocidad, semiótica, la dupla resistencia y poder, y el discurso. Durante la primera fase de la investigación, el autor da cuenta de las articulaciones históricas, políticas y sociales que permiten que los comunicados emitidos por las iglesias cristianas pentecostales emerjan durante la época del plebiscito por la paz de 2016. Posteriormente, en la segunda fase se hace el análisis de tres comunicados con el propósito de evidenciar los discursos que atravesaron a dichos textos, y evaluar los diferentes impactos de dichos discursos en el contexto del plebiscito de 2016. Finalmente, el investigador cruza los discursos encontrados en los comunicados analizados con su vivencia del plebiscito a fin de dar cuenta de las múltiples formas en que sus decisiones políticas reprodujeron lógicas de poder. The objective of this research work was to analyze the speeches that crossed the communiqués issued by some Pentecostal Christian churches that were in favor and against the plebiscite to endorse the peace agreements and that circulated massively through the media and networks in 2016. The foregoing, due to the tremendous influence that these statements had on the decision of several evangelical Christians months before the endorsement of the peace accords through plebiscite action. The methodology that the researcher carried out was that of discourse analysis, from a Foucauldian perspective. The criteria used to carry out this analysis were those of multivoiceness, semiotics, resistance and power, and speech. During the first phase of the investigation, the author gives an account of the historical, political, and social articulations that allow the communiqués issued by the Cirsitanian Pentecostal churches to emerge during the time of the 2016 plebiscite for peace. In the second phase, the author analyses three statements with the purpose of highlighting the speeches that passed through these texts, and evaluating the different impacts of said speeches in the context of the 2016 plebiscite. Finally, the researcher crosses the speeches found in the analyzed statements with his experience of the plebiscite in order to account for the multiple ways in which their political decisions reproduced power logic. Magíster en Estudios Culturales Maestría

The claim that “the good accompanies every political action” stands out as one of the basic claims of political philosophy. In this sense, every political action brings along the knowledge of the good, that is, the inclination towards the knowledge of the good life or the good society. It is possible to claim that there is a kind of a relationship directing the deeds of the individual as much as the validity of consideration of the government, in this context, the state as a way of domination in itself. In this study, starting from the relationship between paternal and pastoral powers, it will be attempted to show that the state has an invariable dual power structure. The relationship between the paternalist power technique with more state claims and the pastoral technique with less state claims will be tried to be laid on the evaluations of John Locke, Michel Foucault and Gerald Dworkin. İyiye dair kanının her politik eyleme eşlik etmekte olduğu politika felsefesinin temel iddialarından biri olarak öne çıkar. Bu anlamda her politik eylem, iyinin bilgisine yani iyi yaşamın ya da iyi toplumun bilgisine bir yönelimi de beraberinde getirir. İktidarın, söz konusu bağlamda devletin, özünde bir tahakküm biçimi olarak düşünülmesinin meşruluğu kadar bireyin eylemlerini yönlendiren bir ilişki biçimi olduğunu iddia etmek de mümkündür. Bu çalışmada paternal ve pastoral iktidarlar arasındaki ilişkiden hareketle devletin değişmez bir ikili iktidar yapısına sahip olduğunu gösterilmeye; daha fazla devlet iddiasını taşıyan paternalist iktidar tekniği ile daha az devlet iddiasını taşıyan pastoral teknik arasında nasıl bir ilişki olduğu John Locke, Gerald Dworkin ve Michel Foucault’un tespitleri üzerinden serimlenmeye çalışılacaktır.

Using the Foucaultian framework, we examine here the basic assumption of the modern and contemporary political order, namely the decisive conception that men are governable. In the genealogical path opened by Michel Foucault we examined the political reworking of what was originally the Judeo-Christian spiritual power of governing souls. For Foucault, the modern political government of men is situated at the intersection of two sets of powers foreshadowed in early Christianity: a) the pastoral art of conducting conduct displaced from the eschatological destination of souls to the calculated management of (biopolitical) biological life and b) the dual production of the knowledge necessary for good governance; the utilitarian production of the truth that serves the pastoral art of government itself and the pure or aleturgical manifestation of the truth with regard to the governable. Servindo-nos do referencial foucaultiano examinamos aqui o pressuposto básico do ordenamento político moderno e contemporâneo, a saber, a concepção decisiva de que os homens são governáveis. No percurso genealógico aberto por Michel Foucault examinamos a reelaboração política do que fora originalmente o poder espiritual judaico-cristão de governo das almas. Para Foucault, o moderno governo político dos homens está situado no cruzamento de dois conjuntos de poderes prefigurados no cristianismo primitivo: a) a arte pastoral de conduzir condutas deslocada da destinação escatológica das almas à gestão calculada da vida biológica (biopolítica) e b) a dupla produção do conhecimento necessário ao bom governo; a produção utilitária da verdade que serve à própria arte pastoral governo e a manifestação pura ou aletúrgica da verdade a propósito dos governáveis.

En 2016, surgió en el Perú una campaña nacional contra el nuevo Currículo Nacional de la Educación Básica del Ministerio de Educación. También se creó el grupo de Facebook «Con Mis Hijos No Te Metas PERÚ-Oficial», que comenzó a acumular miles de «likes» y se utilizó para compartir información sobre el currículo y para coordinar actividades y protestas. En el contexto de esta campaña, realicé una netnografía y análisis del discurso sobre las publicaciones y comentarios aparecidos en el grupo de Facebook. Partiendo de las ideas de Foucault, sostengo que los individuos religiosos que se oponen al currículo y participan en la página están ejerciendo poder pastoral, al actuar como pastores a cargo de guiar a un rebaño de cuerpos-almas lejos de esta «ideología de género» y hacia la salvación. Analizo cómo estos pastores también ejercen el poder disciplinario para normalizar los cuerpos-almas heterosexuales y el biopoder para asegurar la reproducción de la raza humana. Muestro cómo estos dos últimos poderes se reconfiguran a través del poder pastoral y tienen como objetivo final la salvación. Exploro cómo Dios ejerce el poder soberano a través de los pastores y ordena la condena eterna de los LGBTQI* que no siguen su camino y que aceptan la «ideología de género» impuesta en las escuelas. Sostengo que el ejercicio de poder soberano también se legitima a través del poder pastoral. Finalmente, argumento que la configuración específica del poder soberano en el grupo de Facebook puede entenderse como una instancia de necropoder. In 2016, a national campaign against the Ministry of Education’s new National Curricula for Basic Education emerged in Peru. A Facebook group with the name «Con Mis Hijos No Te Metas PERÚ-Oficial» («Don’t Mess With My Children PERU-Oficial», in English) also appeared. It started receiving thousands of «likes» and was used to share information about the curricula and coordinate activities and protests. In the context of this campaign, I conducted a netnography of the Facebook group and analyzed the discourse that appears in the page. Using Foucault’s ideas of power as a point of departure, I argue that religious individuals that oppose the curricula and participate in the page are exercising pastoral power, and acting like pastors in charge of guiding a flock of bodies-souls away from this «gender ideology» and to salvation. I explore how pastors also exercise disciplinary power (seeking to normalize heterosexual bodies-souls) and biopower (hoping to assure the reproduction of mankind by making people engage only in heterosexual sex). I show how both these powers are reconfigured through pastoral power and have salvation as its aim. I also explore how God exercises sovereign power through the pastors, condemning to Eternal Damnation the LGBTQI* individuals that don’t follow his path and that accept the «gender ideology» being imposed in schools. I argue that this exercise of sovereign power is legitimized through pastoral power. Finally, I maintain that the specific configuration of sovereign power in the Facebook group can be understood as an instance of necropower.

The aim of this thesis is to critically examine the educational area of folk and world music within higher education in Sweden, with a focus on questions of knowledge, power, and governance. The study is ethnographic and the data were produced in the 2016–2017 period through observations of lessons, concerts, and examinations in three educational environ- ments, and through interviews with teachers and students. The analysis identified two antagonistic discourses: music as cultural context and music as autonomous. Techniques of self-governance within a pastoral power mechanism served to disconnect the learning process from the teacher and put responsibility on the student. Two pedagogical positions, the master–apprentice position and the coaching position, were simultaneously present within the educational area, and educational and musical boundaries were drawn between folk and world music education and western art music education. The educational area is characterized through entwining constructions of tradition, place, and identity, and through teaching practices reproducing norms within western folk music. Conflicting interests within the educational area are discussed in relation to questions of power and governance within musical learning. In conclusion, the educational area of folk and world music within higher music education is understood as producing knowledge centred on musical constructions of place.

Home-school relations, home learning and parental engagement are prominent educational policy issues, constituting one aspect of a wider parenting support agenda that has suffused the landscape of social policy over the last two decades. This article examines a parenting support initiative distinctive for its use of link workers in mobilising &lsquo, hard to reach&rsquo, parents to engage more effectively with their children&rsquo, s education. Drawing on qualitative data gathered during the evaluation of the initiative, the article frames link worker&ndash, parent interactions as a form of everyday government and pastoral power. Link workers constitute a new educational pastorate, through friendship, care and control they exercise pastoral power over parents. Building on recent research into the role of &lsquo, pastors&rsquo, in producing neoliberal subjectivities within the National Health Service, the article foregrounds their efforts to foster responsible, self-disciplined agency in parents. Link workers, it is argued, contribute to a responsibilisation and pedagogicalisation of the family, which has produced new figures of mothering/parenting, reconfigured the meaning of the home and extended the scope of state intervention into family life.

portuguesNo curso de 1978 Seguranca, Territorio, Populacao Foucault toma como objeto de analise o poder pastoral desenvolvido e ampliado pela Igreja Catolica do seculo III ao seculo XVI. Como podemos situar esse estudo no percurso foucaultiano? Pensamos que a analitica do poder estendida ao âmbito pastoral serve a realizacao da genealogia da governamentalidade moderna, de modo que a arte de governar crista e inserida no interior da historia das praticas politicas racionalizadas. Procuramos demonstrar a tese do autor de que as tecnicas empreendidas pela pastoral crista produtoras de um poder ao mesmo tempo individualizante e totalizante se fazem presentes na governamentalidade politica atual. Para isso, marcamos a especificidade do poder pastoral em relacao a racionalidade politica, o que confere sua exterioridade frente ao pensamento grego antigo e as artes de governo desde a modernidade. Assim, se evidencia a recusa de uma leitura laicizante do pastorado, pois as tecnicas de governo pastoral ultrapassam o âmbito religioso em que estavam circunscritas, colocando a questao de como governar em diferentes campos sociais. EnglishIn the course of 1978 Security, territory, Population Foucault takes as its object of analysis the pastoral power developed and extended by the Catholic Church from the third century to the 16th century. How can we place this study in Foucault’s trajectory? We think that the analysis of power extended to the pastoral scope serves the realization of the genealogy of modern governmentality, so that the art of Christian government inserts itself in the history of rationalised political practices. We seek to demonstrate the author's thesis that the techniques undertaken by the Christian pastoral power and that produce a power at the same time individualizing and totalizing are present in current political governmentality. For that, we set the specificity of pastoral power in relation to political rationality, which confers its exteriority against the ancient Greek thought and the arts of government from the modernity. Thus, the refusal of a laicizing reading of pastorate is evident, since the techniques of pastoral government go beyond the religious sphere in which they were circumscribed, what puts the question of how to govern in different social fields.

The architecture of security is often thought of in terms of situational crime prevention and defensible space. In this article, we argue that the emergence of smart cities and smart technology compel a broader conceptualisation of the design of security, which has the potential to transform the governance of our urban landscape. Drawing on the case of the city of Eindhoven’s “De-escalate” project—in which sound, smell and lighting programming combined with data analysis is used to reduce violence and aggression in the inner-city entertainment area—we show that the securitisation of urban space can also be pursued by positive triggers for behaviour. The case allows us to rethink the architecture of security in terms of pastoral power—Foucault’s notion of governing individuals and populations through care and protection. In sharp contrast with more hostile forms of situational crime prevention and defensible space, which seek to “design out” unwanted behaviour by closing off spaces, pastoral architecture is inclusive and provides “scripts” for desirable behaviour in public space. Moreover, this architecture is incorporated and designed into the existing built environment, operates through psychological triggers rather than physical ones, and is principally developed by private companies rather than the state.

A number of scholarly studies have focused upon mapping the relationship between race, police power, and the sovereign capacity of law onto the coordinates of repressive force. No doubt, the racialized circuits of police violence, underpinned by the mystical foundation of sovereign authority, constitute a coercive apparatus that is marshaled by risk and security. However, rather than reduce mythic police violence to the singular vector of repression, I suggest that the propensity to punish the racialized body and make it suffer through police practices of the confessional and pastoral power imbricate with the pre-liberal Christian theology of redemption and atonement. Upon consideration of decolonial and theological-political concepts, I suggest pastoral forms of racialized police power have been articulated to utilitarian secular-liberal democratic justifications to increase community safety, suppress crime, and reify social and political solidarity through the appropriate dispensation of suffering, and, potentially death., Law, Culture and the Humanities, vol. 18, no. 1, p. 73

El artículo pretende evidenciar la dimensión política –en un sentido amplio– de la confesión y la inquisición en su emergencia como procedimientos para sentenciar el pecado oculto. Lo hace al insertar ambos en las formas duales, pastorales y jurídicas, que desarrolla el gobierno eclesiástico plenomedieval para la condena de la inobediencia a la nueva ortodoxia y ortopraxis romana. A este respecto, los dispositivos confesional e inquisitorial se comprenden en relación con la emergencia de lo herético como impugnación obstinada al gobierno romano –en la tensión entre el gobierno de sí y de los otros–. This article aims to underline the political dimension –in a broad sense– of the confessional and inquisitional procedures during its emergence to sentence the secret sin. To do so, both techniques are related to the dual forms, pastoral and juridical, developed by the ecclesiastical medieval government to condemn the disobedience to the new orthodoxy and orthopraxis. In this sense, confession and inquisition are understood in relation to the emergence of heresy as a stubborn contest to the Roman government –within the tension between the government of Self and Others–.

Resumo Este trabalho teve como objetivo analisar os enunciados do programa de promoção da saúde “Movimento 21 dias por uma vida mais saudável” (M21), vinculado à Secretaria de Estado da Saúde do Espírito Santo. Para realizar tal proposta, investigamos, no período de setembro de 2015 a junho de 2017, os materiais disponíveis no site do programa, como notícias, textos, imagens, vídeos e peças publicitárias, dando ênfase aos elementos mais recorrentes. Nosso escopo de análise foi baseado no aporte foucaultiano, articulando os conceitos de biopolítica e poder pastoral com os conteúdos apresentados na página do M21. A partir das nossas leituras e análises, identificamos o uso corrente de enunciados econômicos e científicos - acionados por dados estatísticos e falas de gestores e autoridades da área da saúde - nos materiais do M21, tendo como pano de fundo traços de uma racionalidade (neo)liberal, com o intuito de propagar conselhos sobre modos de viver a vida. O conteúdo do M21 adquire um tom moralista, que coloca nos sujeitos uma responsabilidade cada vez maior por seus estilos de vida, independentemente das condições em que vivem e a que são expostos, desconsiderando, assim, fatores estruturais que incidem sobre a saúde dessas pessoas. Abstract This paper aims at analyze the statements expressed in the program for health promotion entitled “Movimento 21 dias por uma vida mais saudável” (M21, from Portuguese “21 days for a healthier life movement”), linked to the Secretary of State for Health of Espírito (Brazil). For such, we investigated, from September 2015 to June 2017, the materials available on the program’s website, such as news, texts, images, videos and advertising, focusing on recurrent elements. Our scope of analysis was based on Foucaultian framework, articulating the concepts of biopolitics and pastoral power with the content presented on M21’s official webpage. Based on literature review and analyses, we identified the current use of economic and scientific statements - triggered by statistical data and statements from health managers and authorities - in the materials of M21, having traits of a (neo)liberal rationality as background, with the intention of propagating pieces of advice on ways of living life. The content of M21 carries a moralistic tone, which assigns individuals a growing responsibility for their lifestyles, regardless of the conditions in which they live and to which they are exposed, thus disregarding structural factors that affect those people’s health.

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2021-11-23T18:52:08Z No. of bitstreams: 1 2019 - Wendell dos Reis Veloso.pdf: 6147066 bytes, checksum: 74d124900984b30d46b4f53ccbacce85 (MD5) Made available in DSpace on 2021-11-23T18:52:08Z (GMT). No. of bitstreams: 1 2019 - Wendell dos Reis Veloso.pdf: 6147066 bytes, checksum: 74d124900984b30d46b4f53ccbacce85 (MD5) Previous issue date: 2019-05-10 CAPES - Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior This thesis has as main goals to analyze the creation of a sexuality, which I denominate of divine sexuality, from five controversial treatises attributed to Augustine (354-430), bishop of the region of Hippo in North Africa (395-430 ). The treatises written between the fourth and fifth centuries and understood as a discursive field are De Vera Religione, Confessiones, De Bonno Coniugalli, De Sancta Virginitate and De Civitate Dei, which were analyzed through a historical hermeneutics and presuppositions of Discourse Analysis . The argument developed throughout the thesis is that at the moment of systematizing the Christian religion as a system of beliefs and practices adopted voluntarily, Bishop Augustine of Hippo, anchored by the pastoral power, proposed a christian identity that, from the contact with neoplatonism, it was proposed to be stable, substantial and fixed in contrast to the multiple identities, which were in stand by mode to be triggered according to circumstance. It is the attempt to impose a hierarchical identity on one that is structured in lateral arrangements. In this context, the elements linked to sexuality were used by the Bishop of Hippo as identity tracer, so that, influenced by Michel Foucault, I propose that the device of Augustinian sexuality creates the divine sexuality that should characterize in a permanent way the catholic christian identity orchestrated by the bishop of Hippo. That is to say, considering that a considerable part of the pastoral power comes from the fight against religious dissent, the augustinian sexuality device fictionalizes the governmental rationalities of the episcopate exerted by Augustine in forging a sexuality oriented towards the continence, that antagonizes to the pleasure and proposes itself fixed and natural. This divine sexuality was antagonistic to the plastic sexuality (pleasure-oriented) that characterized the traditional communities of the Roman Empire. Esta tese tem como objetivo principal analisar a cria??o de uma sexualidade, a qual eu denomino de sexualidade divina, a partir de cinco tratados pol?micos atribu?dos a Aur?lio Agostinho (354-430), bispo da regi?o de Hipona no Norte da ?frica (395-430). Os tratados escritos entre os s?culos IV e V e entendidos como campo discursivo, s?o, De Vera Religione, Confessiones, De Bonno Coniugalli, De Sancta Virginitate e De Civitate Dei, os quais foram analisados atrav?s de uma hermen?utica hist?rica e pressupostos da An?lise de Discurso. O argumento desenvolvido ao longo da tese ? que em momento de sistematiza??o da religi?o crist? como um sistema de cren?as e pr?ticas adotadas voluntariamente o bispo Agostinho de Hipona prop?s uma identidade crist? espec?fica. Esta, ancorada no poder pastoral e no contato com o neoplatonismo, propunha-se est?vel, substanciosa e fixa em contraposi??o ?s identidades m?ltiplas que ficavam em modo de espera para ser acionadas de acordo com a circunst?ncia. Tratou-se da imposi??o de uma identidade baseada em hierarquia sobre uma que se estruturava em arranjos laterais. Neste contexto, os elementos ligados ? sexualidade foram utilizados pelo hiponense como demarcador identit?rio, de modo que, influenciado por Michel Foucault, defendo que o dispositivo de sexualidade agostiniano cria a sexualidade divina que deveria caracterizar de modo permamente a identidade crist? cat?lica orquestrada pelo bispo de Hipona. Ou seja, entendendo que parte consider?vel do poder pastoral adv?m do combate ? dissid?ncia religiosa, o dispositivo de sexualidade agostiniano ficcionaliza as racionalidades governativas do episcopado exercido por Agostinho ao forjar uma sexualidade orientada para a contin?ncia, a qual se antagoniza ao prazer e se prop?e fixa e natural. Esta sexualidade divina se antagonizava ? sexualidade pl?stica (orientada para o prazer) que caracterizava ?s comunidades tradicionais do Imp?rio Romano.

We explore how Norwegian self-help groups are defined and managed to create a particular form of health system governmentality. Self-help groups are typically framed as therapeutic communities where participants define the agenda creating a space where open and equal interaction can produce individual learning and personal growth. In Norway, however, self-help groups are managed in a way that integrates them in to the health system but insulates them from clinical medicine; an approach that disciplines participants to act in a particular way in relation to the health system. We draw on the analysis of 1456 pages of public documents and websites from the National Nodal Point for Self-Help (NPSH), the organisation that manages self-help groups, and central government including individual testimonies from participants published between 2006 and 2014. We argue, drawing on Foucault, that self-help premised on lay-leadership and self-determination is at odds with the centrally defined regulation apparent in the model adopted in Norway and an example of disciplining that reinforces health system governmentality and serves the interests of the medical profession and the state. Further we propose that this illustrates the contestation between the pastoral power of medics, the National Nodal Point for Self-Help and the Ministry of Health. Our analysis of Norwegian self-help as a mechanism to create a particular form of health system governmentality helps explain the expansion of self-help and self-management within developed health systems and provides an explanation for why self-help within health systems, is typically situated adjacent to, rather than integrated into, clinical medicine. This article is available under the Creative Commons CC-BY-NC-ND license and permits non-commercial use of the work as published, without adaptation or alteration provided the work is fully attributed.

Foucault’s concept of ‘pastoral power’ describes an important technique for constituting obedient subjects. Derived from his analysis of the Christian pastorate, he saw pastoral power as a prelude to contemporary technologies of governing ‘beyond the State’, where ‘experts’ shepherd self-governing subjects. However, the specific practices of modern pastorate have been little developed. This article examines the relational practices of pastoral power associated with the government of medicine use within the English healthcare system. The study shows how multiple pastors align their complementary and variegated practices to conduct behaviours, but also how pastors compete for legitimacy, and face resistance through the mobilisation of alternative discourses and the strategic exploitation of pastoral competition. The article offers a dynamic view of the modern pastorate within the contemporary assemblages of power.

Resumo O presente texto apresenta uma pesquisa conceitual e o seu diálogo com as práticas cotidianas da escola, tendo como foco a lógica pastoral na prática docente. Como trabalho de campo foi realizado um curso de extensão para trabalhadores da escola e estudantes de formação de professores, tendo como tema “crises e conflitos na escola”. Ferramentas conceituais foram apresentadas, atividades plásticas realizadas e debates provocados, abordando o poder pastoral e a produção subjetiva construída na sociedade liberal tendo como foco o trabalho docente. Em contraste com a realidade atual emergiu na fala dos professores a força coativa de personagens romanceados que produzem uma certa identidade de professora. As cenas apresentadas pelos participantes desta experiência de pesquisa deixam claros atravessamentos no cotidiano escolar das políticas e dos projetos pedagógicos em curso, bem como a importância de construir espaços coletivos para pensar os sentidos do fazer pedagógico na escola. Abstract The present text presents a conceptual research, and its dialogue with the school everyday practice, having as goal the experience of teaching under the logic of the pastoral power. As a field work we organized an extension course aimed at school workers and teachers-to-be, round the theme “crises and conflicts at school”. Conceptual tools were presented, plastic activities done and debates provoked, approaching the pastoral power and the subjective production constructed in the liberal society, in a relation with the work of teaching. Contrasting the present reality, emerged in the voice of some teachers the coactive force of romanticized characters presented in movies and television programs that produce a certain identity of a woman-teacher. The scenes presented by the participants of this experience make clear the crossing of the pedagogical policies with the projects developed in school, as well as the importance of constructing collective spaces to think the senses of the pedagogical labor at school.

The South African government monitors and tracks the health of newborns and the growth of children. The Department of Health (DoH) does this monitoring using the Road to Health Booklet (RtHB). In this dissertation I analyse the use of the booklet in the township of Masiphumelele in Cape Town. The state produced booklet is intended for the child and mother as a patient-held medical health record. Liaw (1993) defines a patient-held record as notes or space provided on a document for the recording of follow up appointments for further investigation by medical doctors. The RtHB is used to record the child’s development, immunisations and HIV related information from birth to the age of twelve years. The dissertation results from ethnographic research with eight black Xhosa1 mothers and caregivers with children under the age of five years old. Mosley, and Chen, (1984), argue that in developing countries where standard child healthcare has been made available, children should survive the first five years of life. In my research, during the period of six weeks between July, August and September 2017, I followed the booklet in to Masiphumelele. From my observation and semi-structured interviews, looking at the state’s role of ‘pastoral’ care, child wellbeing and living in a township, and recording, under the theme of child wellbeing, certain concepts emerged. These concepts were state power, mothering, caring for children, responsibilisation, gender, kinship, fatherhood, child wellbeing knowledge production, social networking. In this dissertation I use ethnographic findings, accompanied by my own personal narratives. I argue that tracking child wellbeing through this booklet, the state exercises what Foucault (1982) referred to as ‘pastoral power’ in ensuring the wellbeing of the populations.

Som socialarbetare behöver man både kunna hålla huvudet kallt och samtidigt ha ett varmt hjärta. Att drivas av viljan att hjälpa samtidigt som lagar och regler styr stora delar av arbetet kan skapa konflikter i yrkesrollen. Denna uppsats lyfter de splittrade rollerna. Studien syftar till att undersöka socialarbetares upplevelser av rollen som myndighetsperson och rollen som hjälpare i det sociala arbetet samt hur dessa roller påverkar mötet med klienten samt hur makten i myndighetsrollen påverkar hjälparrollen och mötet med klienten. För att ta reda på socialarbetarnas upplevelser genomfördes fem semistrukturerade intervjuer. Faktorer som undersökts är förhållandet mellan rollerna, rollkonflikter, hantering av rollkonflikt samt vilken makt som finns i rollerna. Resultatet har analyserats med begreppen pastoralmakt och caring power. Studien visar att samtliga informanter beskriver att de upplevt motstridigheter mellan rollerna samt att balansen mellan makt och hjälp är komplex. Alla informanter beskriver att de olika rollerna påverkar mötet med klienten men trots det verkar detta många gånger vara oreflekterat hos socialarbetare. As a social worker, you need to think with a cool head while having a warm heart. Driven by a will to help, but faced with laws and regulations that can lead to conflicts between the professional and governing body. This study has been put in place to examine this relationship from the social workers point of view. This qualitative study aims to examine social workers experiences of power in “the authority role” and how that power affect “the helper role” within social work. We also want to investigate how these roles affect in meeting with the client. In order to understand the social workers experiences semi-structured interviews were made with workers within this department. The main focus was to exam how the specified roles affect the meeting with clients. Factors examined are: The relationship, conflicts, management and power between the roles. In the analysis of the result, the concepts of pastoral power and caring power have been used, and thus lift the social workers view of power and help. The study shows that all informants experienced contradictions between the roles and that the balance between power and help is complex. However, the study also shows that the subject is relatively unreflected by the social workers.

In the course of 1978 Security, territory, Population Foucault takes as its object of analysis the pastoral power developed and extended by the Catholic Church from the third century to the 16th century. How can we place this study in Foucault’s trajectory? We think that the analysis of power extended to the pastoral scope serves the realization of the genealogy of modern governmentality, so that the art of Christian government inserts itself in the history of rationalised political practices. We seek to demonstrate the author's thesis that the techniques undertaken by the Christian pastoral power and that produce a power at the same time individualizing and totalizing are present in current political governmentality. For that, we set the specificity of pastoral power in relation to political rationality, which confers its exteriority against the ancient Greek thought and the arts of government from the modernity. Thus, the refusal of a laicizing reading of pastorate is evident, since the techniques of pastoral government go beyond the religious sphere in which they were circumscribed, what puts the question of how to govern in different social fields. No curso de 1978 Segurança, Território, População Foucault toma como objeto de análise o poder pastoral desenvolvido e ampliado pela Igreja Católica do século III ao século XVI. Como podemos situar esse estudo no percurso foucaultiano? Pensamos que a analítica do poder estendida ao âmbito pastoral serve à realização da genealogia da governamentalidade moderna, de modo que a arte de governar cristã é inserida no interior da história das práticas políticas racionalizadas. Procuramos demonstrar a tese do autor de que as técnicas empreendidas pela pastoral cristã produtoras de um poder ao mesmo tempo individualizante e totalizante se fazem presentes na governamentalidade política atual. Para isso, marcamos a especificidade do poder pastoral em relação à racionalidade política, o que confere sua exterioridade frente ao pensamento grego antigo e as artes de governo desde a modernidade. Assim, se evidencia a recusa de uma leitura laicizante do pastorado, pois as técnicas de governo pastoral ultrapassam o âmbito religioso em que estavam circunscritas, colocando a questão de como governar em diferentes campos sociais.

Resumen: Este artículo recorre el examen de Foucault de la matriz cristiana en la genealogía de la gubernamentalidad moderna para pensar la relación genética y morfológica entre la pastoral cristiana y el gobierno político. La tematización del paso histórico del gobierno cristiano de las almas al gobierno político moderno ofrece categorías para revisitar la dimensión religiosa de la gubernamentalidad en su evolución liberal. Se analiza el vínculo entre la economía política y la conducta de matriz cristiana en el proceso de moralización de las clases bajas del siglo XVIII. En este punto, Weber ofrece una conceptualización de la articulación entre conducta cristiana, ética profesional y capitalismo. Abstract: This article goes through Foucault’s examination of the Christian matrix in the genealogy of modern governmentality, in order to think about the genetic and morphological relationship between the Christian pastoral and the political government. The conceptualization of the historical move from Christian government of souls to the modern political government offers categories to revisit the religious dimension of the governmentality in relation to its liberal evolution. Thus, the article analyzes the link between political economy and Christian typology of conduct in the process of moralization of the lower classes of the 18th century. At this point, Weber offers a conceptualization of the articulation between Christian behavior, professional ethics and capitalism.&nbsp

In this article, we discuss how the flow of private information about children and families in poverty situations is managed in interorganizational networks that aim to combat child poverty. Although practices for sharing information and documentation between child and family social work services are highly encouraged and recommended to create supportive features for parents and children, this development often results in undesirable forms of governmentality. Interorganizational networking also creates controlling side effects because the exchange of information in networks of child and family services may wield a holistic power over families. We theorize this issue by using the Foucauldian concepts of the panopticon and pastoral power, which allows us to grapple with the major tension between support and control in the information‐ and documentation‐sharing practices of social workers. A critical analysis of our empirical data reveals four central fields of tension in which social workers and their organizations must position themselves: (a) craving control and handling uncertainty, (b) using and misusing private information and trust, (c) constructing families as subjects and objects of intervention, and (d) including and excluding families. peerReviewed

This paper confronts the medieval Church with Foucault´s conceptualization of Christendom in his writing on governmentality. In order to do so, this paper analyzes the formation of an ecclesiastical dual rule –jurisdiccional and pastoral– from the perspective of a genealogy of western political forms. For this purpose, a critical dialogue is stablished with Foucault’s analytics of pastoral power and of the subjectivation technologies involved in it. While the transformations supported by the pontifical power gave rise to the first western juridical system, the ecclesiastical institution implemented services of cura animarum throughout Christianity. Further, this salvation economy leaned on an unprecedented legal rule that turned pastoral power into a twofold rule, both sovereign and governmental. This paper argues that such an interpretation expounds the problems of the dichotomy government/sovereignity, on which Foucault founds his analytics of pastoral power and his genealogy of governmentality. Este artículo pone en contraste analítico el singular histórico de la Iglesia plenomedieval con la conceptualización del cristianismo ofrecida por Michel Foucault en sus estudios sobre la gubernamentalidad. Para ello se analiza la constitución de la Iglesia romana entre los siglos XI y XIII como una potestad dual –jurídica y pastoral–, desde la perspectiva de la genealogía de las formas políticas occidentales. El análisis se estructura a través de un diálogo crítico con la analítica foucaultiana del poder pastoral y las tecnologías de subjetivación que despliega. Mientras que las transformaciones auspiciadas por el gobierno pontificio dieron lugar al primer sistema jurídico occidental en los siglos centrales del Medioevo, la institución eclesiástica implementó servicios de cura animarum uniformados por toda la cristiandad. Más aún, esta economía de salvación se apoya en el nuevo sistema jurídico, convirtiendo al pastorado medieval en una potestad tanto soberana como gubernativa. El artículo trata de mostrar cómo esta interpretación histórica problematiza la dicotomía gobierno/soberanía sobre la que se funda la categoría de poder pastoral de Foucault y su genealogía de la gubernamentalidad.

Korstågen har haft stor inverkan på världshistorien. De stora krigshärarna som drog ut i strid i främmande områden lämnade ett blodigt spår efter sig där de drog fram i Mellanöstern, Baltikum, Spanien såväl som i södra Frankrike. Korstågen gestaltar dessutom det kontroversiella ämnet om relationen mellan religion och politik som har genomsyrat historien och som är av lika stor vikt i modern tid. Korstågen har därför en särskild plats inom historievetenskap, fiktion såväl som modern politisk agenda. Denna studie ämnar lyfta fram användandet av Gud och religiösa uttryck i påvliga brev mellan 1145 och 1215 för att, genom en adaptering av Foucaults diskurs- samt maktanalys, påvisa hur makt användes genom religiösa uttryck och vad Foucault kallar för pastoral makt. Syftet med denna studie är att skapa en större förståelse för religiöst inflytande under medeltiden samt hur den religiösa makten manifesterades i påvliga brev.

The objective of this paper is to examine two issues related both to Michel Foucault’s philosophy of power and to Sidney Lumet’s movie, Network; here interpreted through Foucauldian categories. The first problem concerns answering the question about the integrity of Foucault’s oeuvre on power. The second one refers to the tension between two individualizing strategies: first, individualization by power, and second, the autonomous creation of self-identity by the use of the technologies of the self, present within the context of the philosopher’s debate over power. We use Network as a framework for developing our argumentative line in both discussions. “From Foucault to Network” is not the only interpretative direction adopted in this paper. What we would like to achieve is to make of the article itself a kind of network where the conclusions we arrive at after having watched the film help us to better understand the philosopher’s theory; thus, the direction “from Network to Foucault” is justified as well.

This article aims to identify how the discourse of health risk is built into Bem Estar television show (TV Globo). For this purpose, television is presented as “an analytic of government”, that is, as a resource for acquiring and coordinating techniques to manage different aspects of the viewer’s life. The study that also shows how the pastoral power acts in the contemporaneity bases on the concepts of governmentality and cultural technology. The methodology used was one that approaches the forms of address and it is concluded that one of the forms of insertion of the discourse in the Bem Estar is the instructional one: it permeates the whole program and can awaken in some viewers the desire and pleasure to learn as evidenced by Aprendi com o Bem Estar. Este artículo busca identificar cómo el discurso instituido del riesgo a la salud se construye en el programa Bem Estar (TV Globo). A fin de cumplir ese objetivo, se presenta la televisión como “analítica de gobierno”, es decir, como un recurso para adquirir y coordinar técnicas para gestionar varios aspectos de la vida del espectador. Los conceptos gubernamentalidad y tecnología cultural fundamentan el estúdio que muestra también cómo el poder pastoral actúa en la contemporaneidad. La metodología utilizada fue aquella de los modos de direccionamiento y se há concluido que uno de los modos de inserción del discurso en el programa Bem Estar es el instruccional: atraviesa todo el programa y puede despiertar en algunos espectadores el deseo y el placer de aprender, como evidencia el quadro Aprendi com o Bem Estar. Este artigo busca identificar como o discurso instituído do risco à saúde é construído no programa BemEstar (TV Globo). Para tanto, apresenta-se a televisão como “analítica de governo”, ou seja, como umrecurso para adquirir e coordenar técnicas para gerir vários aspectos da vida do telespectador. Os conceitosde governamentalidade e tecnologia cultural embasam o estudo que mostra também como o poder pastoralatua na contemporaneidade. Utiliza-se a metodologia dos modos de endereçamento e se conclui que um dosmodos de inserção do discurso no Bem Estar é instrucional: permeia todo o programa e pode despertar emalguns telespectadores o desejo e o prazer de aprender, como evidencia o quadro Aprendi com o Bem Estar.

We explain social and organisational processes influencing health professionals in a Kenyan clinical network to implement a form of quality improvement (QI) into clinical practice, using the concept of ‘pastoral practices’. Our qualitative empirical case study, conducted in 2015–16, shows the way practices constructing and linking local evidence-based guidelines and data collection processes provided a foundation for QI. Participation in these constructive practices gave network leaders pastoral status to then inscribe use of evidence and data into routine care, through championing, demonstrating, supporting and mentoring, with the support of a constellation of local champions. By arranging network meetings, in which the professional community discussed evidence, data, QI and professionalism, network leaders also facilitated the reconstruction of network members' collective professional identity. This consequently strengthened top-down and lateral accountability and inspection practices, disciplining evidence and audit-based QI in local hospitals. By explaining pastoral practices in this way and setting, we contribute to theory about governmentality in health care and extend Foucauldian analysis of QI, clinical networks and governance into low and middle income health care contexts., Highlights • Pastoral practices influence health professionals to implement quality improvement. • Local evidence-based guidelines and audit processes provide a foundation for QI. • A constellation of network leaders and local champions inscribed QI into practice. • Discussion in network meetings facilitated reconstruction of professional identity. • Professionals disciplined their own use of evidence and audit for QI purposes.

Este artículo analiza la dimensión escatológica en la constitución del pastorado eclesiástico plenomedieval en un diálogo con la analítica del poder de Michel Foucault. Para ello se examina la es­pecificidad medieval de la economía de salvación y la política escatológica de la Iglesia romana y de los movimientos de resistencia que surgen en sus márgenes. En paralelo al estudio histórico, se reflexiona sobre las caracterizaciones del pastorado eclesiástico medieval que ofrece Foucault en la genealogía de la gubernamentalidad. Finamente, se argumenta que la temporalidad escatológica que inaugura el cristianismo condiciona la forma de dominación juridizada y pastoral que adopta la Iglesia. Esta dua­lidad gubernativa, que culmina en el periodo medieval con la aspiración a una potestad absolutista, se manifestará de forma especialmente patente en la política de persecución de la herejía. This paper analyses the eschatological dimension of the constitution of the ecclesiastical pastorate between the 11th and 13th century. With this purpose, it sets up a dialogue with Michel Foucault´s analytics of power. Thus, it examines the economy of salvation characteristic of the medieval Roman church, as well as the movements of resistance that emerged at its margins. In parallel to the historical study, the paper evaluates how the foucaultian genealogy of governmentality conceives the medieval pastorate. Finally, it argues that the eschatological temporality launched by Christianity characterizes the way in which the Church exercises a legalised and pastoral power. This governmental duality culminates with the papal aspiration to an absolutist power and is most clearly revealed in the persecution of heretics.

On the basis of the intense impact that Big Data and related technologies are having on our personal and social existence, this article aims first of all to unravel -using the Foucauldian concept of knowledge/power- the nature of the knowledge provided by mass data collection as well as the way in which mining massive data sets are a means to legitimize decisions taken in uncertainty. Secondly, the novelty of this knowledge in relation to its most immediate precedent, statistics, will be analyzed. Finally, the type of power that emerges from this specific knowledge will be examined, especially in connection to ideas, also from Michel Foucault (1926-1984), of pastoral power and conduction through confession. Partiendo del intenso impacto que está teniendo el big data y el resto de tecnologías conexas en nuestra existencia personal y social, el presente artículo busca, en primer lugar, realizar una aproximación a la naturaleza del conocimiento que los datos masivos generan desde el concepto foucaultiano de saber-poder, como también desentrañar el modo en que dicho conocimiento es utilizado para legitimar decisiones que se toman en la incertidumbre. En segundo lugar, intentará analizar qué novedad supone dicho saber en relación a su más inmediato precedente: la estadística y, por último, tendrá como fin examinar el tipo de poder que surge de dicho saber, en relación especialmente con las ideas, de nuevo en la estela de Michel Foucault (1926-1984), acerca del poder pastoral y la conducción a través de la verdad confesada.

En sus trabajos de fines de la década de 1970 Michel Foucault abordó la noción de gubernamentalidad para dar cuenta del funcionamiento del gobierno de los hombres. En su genealogía de estas tecnologías de gobierno encuentra un antecedente remoto en el poder pastoral y afirma que el pastorado es ajeno al pensamiento político de la Grecia clásica. En este trabajo desarrollo algunos problemas en la presentación que realiza de la obra de Platón. Foucault estudia la aparición del poder pastoral en las obras políticas de Platón, en particular en Político, y afirma que allí se rechaza al pastor como clave para explicar la actividad de gobierno, pero creo que sus argumentos no alcanzan para realizar esta afirmación. In his works of the late 1970s Michel Foucault used the notion of governmentality to explain the operation of the government of men. In his genealogy of these technologies government he finds a remote antecedent in the pastoral power, and he claims that the pastorate is foreign to the political thought of classical Greece. In this paper I develop some problems in the presentation made by Foucault of the work of Plato. Foucault studies the emergence of pastoral power in the political works of Plato, particularly in Statesman, and he claims that Plato rejects the pastor as a key to explain the activity of government, but I think that his arguments are not enough to make this assertion.

This article revisits the research trajectory that led to the writing of a book entitled La grande Soif de l’État: Foucault avec les sciences sociales (2015). Few thinkers have more radically critized the “statocentrism” of Western thought than Michel Foucault, a theorist of power (dispersed, reticular, mobile and productive) rather than of the state (sovereign, unitary, prohibitive). And yet his work has powerfully fueled research on the state in history and the social sciences. To dispel this paradox, Foucault is removed from himself and confronted with some of the major social scientific contributions regarding the state (Weber, Elias, Marx, Polanyi, Kantorowicz, Tilly, etc.). Genealogy is compared to historic sociology in order to establish the impact and limits of the Foucauldian contribution to the “theory of the state”., Cet article revient sur le parcours de recherche qui mena à l’écriture de l’ouvrage intitulé La grande Soif de l’État. Foucault avec les sciences sociales (2015). S’il est un penseur qui a radicalement critiqué le «statocentrisme» de la pensée politique occidentale, c’est bien Michel Foucault, penseur du pouvoir (dispersé, réticulaire, mobile et productif), et non de l’État (souverain, unitaire, et prohibitif). Et pourtant, son œuvre a puissamment alimenté les recherches sur l’État en histoire et en sciences sociales. Pour dissiper ce paradoxe, on tente de sortir Foucault de lui-même en le confrontant à certains grands apports des sciences sociales sur l’État (Weber, Elias, Marx, Polanyi, Kantorowicz, Tilly, etc.), en comparant généalogie et sociologie historique, afin d’établir la portée et les limites de la contribution foucaldienne à la « théorie de l’État ».

This paper analyses the eschatological dimension of the constitution of the ecclesiastical pastorate between the 11th and 13th century. With this purpose, it sets up a dialogue with Michel Foucault´s analytics of power. Thus, it examines the economy of salvation characteristic of the medieval Roman church, as well as the movements of resistance that emerged at its margins. In parallel to the historical study, the paper evaluates how the foucaultian genealogy of governmentality conceives the medieval pastorate. Finally, it argues that the eschatological temporality launched by Christianity characterizes the way in which the Church exercises a legalised and pastoral power. This governmental duality culminates with the papal aspiration to an absolutist power and is most clearly revealed in the persecution of heretics. Este artículo analiza la dimensión escatológica en la constitución del pastorado eclesiástico plenomedieval en un diálogo con la analítica del poder de Michel Foucault. Para ello se examina la es­pecificidad medieval de la economía de salvación y la política escatológica de la Iglesia romana y de los movimientos de resistencia que surgen en sus márgenes. En paralelo al estudio histórico, se reflexiona sobre las caracterizaciones del pastorado eclesiástico medieval que ofrece Foucault en la genealogía de la gubernamentalidad. Finamente, se argumenta que la temporalidad escatológica que inaugura el cristianismo condiciona la forma de dominación juridizada y pastoral que adopta la Iglesia. Esta dua­lidad gubernativa, que culmina en el periodo medieval con la aspiración a una potestad absolutista, se manifestará de forma especialmente patente en la política de persecución de la herejía.

The article analyzes the role of power in the process of constituting the ethical dimension of the personality. The reciprocal link between ethics and politics is revealed. It demonstrates the duality of power in the structure of the existential experience of the individual, capable to exist both in the form of fair moral domination over the individual desires and the re-source of pastoral power over the others, as well as in the form of immoral, external suppression of the individual. The article concludes that ethical strategy, consciously chosen by a person, aimed at the opposition to the power, with the aim of changing it towards greater justice in the extreme, presupposes the risk of losing one's own life.

This work involves researching normative family discourses which are mediated through post-primary settings. The traditional family, consisting of father, mother and children all living together in one house (nuclear) is no longer reflective of the home situation of many Irish students [Lunn, P., and T. Fahey. 2012. Households and Family Structures in Ireland: A Detailed Statistical Analysis of Census 2006. Dublin: ESRI]. My study problematises micro practices involving families as reported by students in three post-primary schools, to report how family differences are managed and (mis)recognised from their lens. The influence of the dominant educational discourses (contextual and textual), are also considered. A framework using Foucauldian post-structural critical analysis traces family profiling through normalising discourses such as notes home which presume two parents together. Teacher assumptions about heterosexual two-parent families make it difficult for students to be open about a family set-up that is constructed as ‘different’ to the rest of the schools. My findings will be of interest to educational research and policy-makers because they highlight how changing demographics such as family compositions are mis-conceptualised in schools, leading to issues of injustice such as bullying and isolation for the students involved.

Patients’ use of medicines is widely recognised as sub-optimal with a high proportion of patients with a long-term condition not taking their medicines as prescribed. Research and policy guidance emphasise the importance of partnership within the patient-prescriber encounter in enhancing patients’ use of medicines. There is however considerable evidence that this is not usually achieved by medical prescribers, limiting the extent to which shared decision-making occurs about prescribed medicines. There is a general assumption that nurse prescribers, who within the United Kingdom have comparable prescribing rights to medical doctors, demonstrate greater abilities in collaborative working with patients leading to an enhanced use of medicines. Research evidence is however limited, particularly in relation to the ways in which patients’ use of medicines is discussed and negotiated within the patient-nurse prescriber encounter. This study focused on the management of patients’ use of medicines within the patient-nurse prescriber encounter. Seven nurse prescribers, working within a number of clinical specialities in both primary and secondary care settings, were recruited to the study together with their patients who were living with one or more long-term conditions (n=21). Data collection involved the non-participant observation of out-patient consultations to examine the management of patients’ use of medicines within the encounter and semi-structured interviews with both patients and prescribers. Discourse analysis was undertaken to examine underpinning assumptions, views and beliefs regarding the management of patients’ use of medicines. Asymmetry was evident within the encounters with prescribers controlling the agenda for discussion and interrupting patients’ attempts to demonstrate their knowledge. Patient accounts of the moral approach adopted in managing their condition in the context of their everyday lives were also ignored. Biomedical and contrasting moral discourses are examined. An interpretive framework derived from the work of Michel Foucault is used to explain the operation of disciplinary, pastoral and bio-political power within the encounter and the extent to which subjugation of patients’ knowledge and resistance were evident. Foucault’s concept of technologies of the self is examined to explore its potential application in enhancing patients’ medicines use.

The purpose of this paper is to bring Foucault’s elaboration on ‘the pastoral modalities of power’ into play in order to rethink alienation in digital culture. Pastoral power is not displacing other conceptions of power, but provides another level of analysis involved in the forging of reasonable responsible subjects willing and able to sustain other conceptions of power. We will draw particularly on the early writings of Marx and the more recent poststructuralist developments concerning hegemony and superstructure in relation to technology. Technology as such is analysed in terms of repercussions of ‘design of the machine’ in industrial technological contexts and ‘design of digital culture’ in digital technological contexts. Pastoral power not only directs our focus to the making of technologies, but also to the making of individuals capable of taking on the responsibilities of technologies. This means that it is necessary to take on the notion of effective power of ideologies and their material reality.

The political discussions around immigrant integration in Finland have specifically problematised the integration of immigrant women. This article uses a Foucaultian framework of governmentality to analyse these problematisations. By exploring the way that state feminist rationalities are used to measure the integration of immigrant women through specific definitions of gender equality, the article shows how integration technologies are envisioned as a means of bringing about gender equality for immigrant women and how these technologies use modes of pastoral power reflecting a liberal desire to govern at a distance. The article also addresses the power/knowledge constellation that omits knowledge about other intersectionalities.

Simple Summary This paper considers some recent developments in ‘animal-centred’ welfare science, which acknowledges the sentience of ‘farmed’ animals, alongside the emergence of a market for ‘happy meat’, which offers assurances of care and consideration for ‘farmed’ animals to concerned consumers. Both appear to challenge the instrumental ‘machine’ model characteristic of ‘factory farming’. However, in both cases, this paper argues that these discourses of consideration for the well-being of ‘farmed’ animals work to appease and deflect ethical concerns while facilitating the continued exploitation of ‘farmed’ animals. Abstract Michel Foucault's work traces shifting techniques in the governance of humans, from the production of ‘docile bodies’ subjected to the knowledge formations of the human sciences (disciplinary power), to the facilitation of self-governing agents directed towards specified forms of self-knowledge by quasi-therapeutic authorities (pastoral power). While mindful of the important differences between the governance of human subjects and the oppression of nonhuman animals, exemplified in nonhuman animals' legal status as property, this paper explores parallel shifts from disciplinary to pastoral regimes of human-‘farmed’ animal relations. Recent innovations in ‘animal-centred’ welfare science represent a trend away from the ‘disciplinary’ techniques of confinement and torture associated with ‘factory farms’ and towards quasi-therapeutic ways of claiming to know ‘farmed’ animals, in which the animals themselves are co-opted into the processes by which knowledge about them is generated. The new pastoral turn in ‘animal-centred’ welfare finds popular expression in ‘happy meat’ discourses that invite ‘consumers’ to adopt a position of vicarious carer for the ‘farmed’ animals who they eat. The paper concludes that while ‘animal-centred’ welfare reform and ‘happy meat’ discourses promise a possibility of a somewhat less degraded life for some ‘farmed’ animals, they do so by perpetuating exploitation and oppression and entrenching speciesist privilege by making it less vulnerable to critical scrutiny.