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''Security, Territory, Population'' is a part of a lecture series given by French philosopher Michel Foucault at the Collège de France between 1977 and 1978 and published posthumously based on audio recordings. In it, Foucault examines the notion of biopolitics as a new technology of power over populations that is distinct from punitive disciplinary systems, by tracing the history of governmentality, from the first centuries of the Christian era to the emergence of the modern nation state. These lectures illustrate a radical turning point in Foucault's work at which a shift to the problematic of the government of self and others occurred. == Territory == Foucault tries to trace the 'government of things' in relation to modern society, starting Niccolò Machiavelli ''The Prince'' and its reception〔''Security, Territory, Population'' pp. 87-114 (2008)〕 The anti-Machiavellian literature wanted to replace the ability of the prince to hold on to his principality with something entirely new: an art of government.〔''Security, Territory, Population'' pp. 92-109 (2008)〕 Foucault then notices that this art of government were internal to society itself, not external, this type of self-government was practiced right throughout European society; such as Italy, Germany, France, etc. which was seized upon by the modern nation state from which it took up as its central practices. This is from as early as the 16th century which in due course enabled the elimination of the sovereign prince as a transcendental, singularity figure of Machiavelli's prince. All of society was enmeshed within this process including the prince (ruler) himself, thus a century later government became political and collaborative with economy (modern political science as its 'rational' spokesman) and its partnership with political economy. Foucault further notices that political economy had a new tool called statistics founded by the Physiocrats economists〔Foucault makes mention the infamous group for this 'scientific state apparatus' the Physiocrats ''Security, Territory, Population'' pp. 33-49 2007〕〔Foucault mentions an important figure from this period which, according to Foucault was highly influential a Physiocrat economist Louis Paul Abeille Security, Territory, Population p. 30 pp. 50-52; see notes n. 1 p. 50, n. 17, p. 52 2007〕 (another term for scientific government) and it is with François Quesnay that this process can be found the very notion of economic government. So, according to a text quoted by Foucault written by Guillaume de La Perrière "government is the right disposition of things arranged so as to lead a suitable end."〔''Security, Territory, Population'' p. 96 (2008)〕 Political means the institutions that are governing the rest of society; government covered by legal institutions which gives both the political electorate, political executive and political legitimacy,〔''Security, Territory, Population'' pp. 135-161 (2008)〕〔''Security, Territory, Population'' pp. 142-149 (2008)〕 Foucault traces this practice to the ancient Greek text from the Pythagoreans known as ''nomas'' (meaning the law) and according to this text the shepherd is the lawmaker, he directs the flock, indicates the right direction and says how the sheep must mate to have good offspring.〔''Security, Territory, Population'' pp. 137-140 (2008)〕 Foucault then reads into Robert Castel's work; ''The Psychiatric Order'', an essential read according to Foucault, where the techniques were finally finalised during the 18th century of this absolute global project which was directed towards the whole of society.〔''Security, Territory, Population'' pp. 117-119 (2008)〕〔''Security, Territory, Population'' pp. 10-14 (2008)〕 Which was public hygiene and a whole battery of other techniques were used concerning the education of children, assistance to the poor, and through the psychiatric order, the institution of workers tutelage was coordinated through psychiatric practices. These technologies of power, Foucault claims, were introduced into the 18th century emerging prison system which migrated into the modern surveillance society through the infamous system that Jeremy Bentham tried to introduce, the Panopticon;〔''Security, Territory, Population'' p. 117, p. 131; see notes 7 and 8 (2007)〕 the modern internal and external surveillance system that modern society inhabits 'self watch' and 'self government'. Accomplishing the unintended axiomatic affect of unaccountability, while the full focal point of a ruler is often presented unchallenged to the populace as a system of unimaginable alterations, self-perpetuating and self regularity (among those who inhabit the system), where clearly defined roles are defined and repeated right throughout the system(through norms).〔''Security, Territory, Population'' pp. 11-13 (2007)〕 The system can readjust itself to whatever is thrown at it (an internal firewall integral to the system where the dangerous individual can be spotted and isolated at will). This was accomplished, according to Foucault, (rather paradoxically) from power relations elsewhere from other institutions in order to analyse them from the point of view of other technologies to free them elsewhere to form new systematic institutions as new knowledge objects. Foucault traces this original practice to government practices of the Middle Ages, where the term government meant an entirely different definition as modern society knows it. For example 'enough wheat to govern Paris for two years', this covers a wide semantic view, it also refers to control of one's body, soul and behaviour, conduct, diet, the care given to an individual. Which Foucault very often refers to as 'governmentality', self conduct or self-government. Foucault traces this tactic back through history to the east (Mediterranean East, Egypt, Assyrian Empire, Babylonian etc.) which was specific to those societies. In Foucault own words this very aspect of Foucault's own work is still a work in progress, and is not a finalised research. However, Foucault situates this type of pastoral power squarely onto the new founded Christian Church where an organized religion ruled an entire society politically for 1500 years. And what was produced or outcome of all this turbulence was constant battles of supremacy for this type of pastoral power, government over men and their souls. The Church rapidly colonized this type of new power between 11th and 18th century, and according to Foucault, the church laid claim to the daily government of men in their real lives on the grounds of their salvation and no example of this exist anywhere in history of societies.〔''Security, Territory, Population'' pp. 191-226 (2008)〕〔''Security, Territory, Population'' pp. 227-253 (2008)〕〔''Security, Territory, Population'' pp. 232-253 (2008)〕 Furthermore, Foucault research goes on to show that all the religious struggles from this period were fundamentally struggles over who would actually have the right to govern men, and to govern men in their daily lives they were practically struggles over who had the right to this power. Foucault then derives from this that from the 11th to the 18th century all the struggles of religion (wars of religion) were fundamentally struggles over who would actually have the right to govern men, and to govern men in their daily lives and in details and materiality of their existence; they were struggles over who has this power, from whom it derives, how it is exercised, the margin of autonomy for each, the qualification of those who exercise it, the limits of their jurisdiction, what recourse is possible against them, and what control is exercised over each. The Protestant Reformation traversed this relationship of pastorate power and what resulted from the reformation, although an historical event, was a formidable reinforcement of the pastorate system of religious power (political power in modern societies). This type of religious power (pastoral power) was simply a reorganization of pastoral power from within, but, however, this type of reorganization of pastoral power encroached on the sovereigns (ruler) political power at the same time, it was not a smooth transition as is often portrayed. This led to a succession of tumultuous upheavals and revolts over this period, 11th-18th century; Norman Conquest, English Civil War, The Anarchy, Hundred Years' War, Crusades, Peasants' Revolt, Crisis of the Late Middle Ages, popular revolt in late medieval Europe. All of which are well attested too, Foucault refers to these revolts as revolts against conduct, the most radical of which were the Protestant reformation. Foucault then concludes that this political process can be traced to the general context of resistances, revolts and great insurrections of conduct (Peasants' Revolt of 1524-1526 for example). 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Security, Territory, Population」の詳細全文を読む スポンサード リンク
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