Konstant online og fantasien om ’individuel balance’ - Et psykoanalytisk perspektiv på arbejdsintensivering via mobilen

Smartphones og andre mobile kommunikationsteknologier indføres med løfter om at give øget handlekraft og individuel frihed i arbejdslivet. Men et voksende forskningsfelt påviser, at indførelse af disse teknologier ledsages af øget netværksbaseret kontrol og selv-pålagt arbejdsintensivering. Artiklen leverer et overblik over og en diskussion af den spirende internationale forskning i betydningen af smartphones i nutidens arbejdsliv. Denne forskning påpeger generelt en modsætning mellem en diskurs om teknologiers påståede styrkelse af individuel autonomi og præstation på den ene side, og den reelle indrullering af teknologibrugere i nye former for kontrol og en usund arbejdskultur, der indebærer konstant ’opkobling’ på den anden. Artiklen foreslår med afsæt hos Žižek en alternativ vinkel på denne problematik, idet den præsenterer en række overvejelser over, hvordan medarbejderes frivillige omfavnelse af smartphones som arbejdsredskab kan begribes, når medarbejderne udtrykker fuld bevidsthed om teknologiens konkrete skadevirkninger på deres private liv

SKABELSEN AF DET MODERNE SUBJEKT: Magt og subjektivitet hos Weber, Elias og Foucault

This article discusses the emergence of the modern subject by examining the work of Max Weber, Nobert Elias and Michel Foucault. It argues that their work each make key contributions to the genealogy of the modern subject, using a similar approach to history and sharing a similar focus and power in social life. Yet, there are also important differences that should be acknowledged when trying to unify the three criticial thinkers. &nbsp

Foucault - maoismen, genealogien

Foucault’s inspiration from Nietzsche in terms of his approach to the writing of history is difficult to overestimate. However, this article will advance an interpretation of Foucault’s approach to history which focuses on another, and less readily evident, dialogue partner in his authorship, namely the Marxist tradition and, more precisely, French Maoism. In the first part it is argued that Foucault’s practical experience from his involvement in the Maoist inspired activist group, Groupe d’information sur les prisons (GIP), left crucial marks on his contemporaneous statements on the genealogical method and his elaboration of the power-knowledge nexus. In the second part of the article it is demonstrated how the activism of GIP is reflected in his lectures at Collège de France in 1976. The aim of the article is threefold. Firstly, to bring attention to other (largely neglected) sources of inspiration for Foucault’s genealogical approach than Nietzsche. Secondly, to contribute to a more nuanced understanding of Foucault’s relationship to Marxism, which is frequently portrayed rather one-sidedly as unambiguously negative. And thirdly, to demonstrate concretely how principles originating from Maoist political activism reappear, not only in Foucault’s practical commitment to GIP, but also in his theoretical considerationsof genealogy

Genealogi og socialpolitik - Foucault kontra marxistisk historieskrivning om socialpolitikkens opkomst

During recent years there has been a growing interest in the work of Michel Foucault and his way of doing historical sociology, in particular among young researchers and students. So far, however, discussions about the specific characteristics of this method have only been at a preliminary stage in the Scandinavian context. This article begins this debate by seeking to define the characteristics of genealogical method as it was practiced by Foucault and developed by his interlocutors. In particular, the article emphasizes how genealogy differs from other types of dominant historical-sociological analysis. In the first part of the article the genealogical method is described both by drawing upon Foucault himself and by drawing upon the more recent governmentality literature. In the second part, genealogy is contrasted by an influential historical-sociological tradition, namely marxist social history. This section points out a number of weaknesses and ‘blind spots’ pertaining to this approach and suggests how genealogy might offer a fruitful alternative. In the last part of the article the genealogical method is sought illustrated by means of a short empirical example, that is, a description of the 'conditions of possibility’ for the emergence of modern social policy.Sociologisk Forsknings digitala arkiv</p

Tecnologia versus ação: uma falsa oposição atribuída a Foucault nos estudos organizacionais

O conceito de tecnologia desenvolvido por Michel Foucault ocupa uma posição ambígua na pesquisa organizacional contemporânea. Por um lado, a noção foucaultiana de "tecnologias de poder" tornou-se uma ferramenta analítica chave para pesquisadores organizacionais que buscam compreender as complexidades do poder na vida organizacional. Por outro, a abordagem foucaultiana à análise organizacional foi amplamente criticada por negligenciar a ação dos atores humanos, que figuram antes como meros instrumentos do poder, do discurso ou das tecnologias de poder. Este artigo argumenta que essa crítica amplamente aceita faz pouca justiça ao pensamento de Foucault sobre tecnologia e organização. Reavaliando o próprio conceito de tecnologia de Foucault, em especial no contexto de suas palestras de 1978, argumentamos que a crítica convencional da "negligência da ação" é mal orientada. Para fugir a essa ortodoxia interpretativa, empreenderemos uma reformulação do tema da tecnologia e da relação entre as tecnologias e as práticas organizacionais. As tecnologias de Foucault, afirmamos, não podem ser simplesmente avaliadas como ameaçadoras ou excludentes do potencial humano. As tecnologias são configurações híbridas e móveis, completamente o oposto das "jaulas de ferro" que ostensivamente envolvem as organizações e reprimem os sujeitos

Biopolitik, civilsamfund og ’politisk eskatologi’ : Foucaults mistillid over for befolkningens indre kræfter

Biopolitics, Civil Society and Political Eschatology: Foucault’s distrust in the population’s inherent forces Michel Foucault’s scepticism toward discourses on the organic vitality of populations is not only explainable by his attention to the dark ‘underside of biopolitics – the risks of persecution of individuals, who threaten the population’s vitality from the inside. Moreover, it should be understood in light of Foucault’s acute sensitivity to the deep-seated, conflict-ridden nature of the population in terms of its inherent potential for cultural clashes, violent struggles, suspicions, hatred, or, in short, the perpetual conflicts of civil society. Foucault’s work led him to a position of ambiguous support for the state and to a more evident distrust in the forces of the population. He used the term “political eschatologies” about antipolitical visions that pronounce the end of politics in a final accord where social contradictions dissolve and the community will prevail over the state. Foucault played on the religious significations of the term, especially in regard to the religious, fanatic rejection of the duality between state and civil society, a rejection that rests on the belief in a completion of historical and political time and the final salvation of all in “the city of God”. The article demonstrates Foucault’s highly ambiguous view of civil society, it examines his discussion Ferguson’s work on civil society, and it considers Foucault’s use of the term “political eschatologies” to indicate the dangers of extreme, anti-state, political movements. It challenges the image of Foucault as an unequivocal proponent of grass roots and identity politics.  Sociologisk Forsknings digitala arkiv</p