biopower and public health


beginning and end of life, public health, environment, migration and border controls, implying a multiple rather than a singular politics of life. Read your article online and download the PDF from your email or your account. Biomedicine's unrivaled expansion and colonization of the southern and eastern worlds has been newly challenged. 49-68. on how the power of the apparatus acts upon humans and other members of the “bio” world. As a result, apparatuses could not be a mere accident men are caught in by chance. ‘Public health’ (as it would come to be known in the nineteenth century), sexuality, and concerns with the wellbeing and longevity of individuals became the target in relation to the collective prosperity of the political whole. Biopower operates by constituting its objects of knowledge, to which it then responds with the development of new knowledges, technologies, and arts of government. We cannot escape power relations altogether, unless we leave society behind, but we can improve our standing in the power relations, defend ourselves against their effects, and open up new possibilities for action and being. Historically, biopower emerged with the transformation of power formations in Western societies starting in the seventeenth century, but the most drastic transformation took place during the nineteenth century. (2011) combines an engineered cyanobacterial organism designed to produce and secrete an alkane diesel product continuously. Viewing the female body as a site of biomedical domination and resistance, researchers have explored the medicalization of pregnancy, childbirth, and menopause, and the accommodations and subversions of women for whom medical interventions are simultaneously seductive and dangerous. Every journal belonging to the literature of the early 1980s is characterized by the multiplicity of texts that it proposes in relation to this field. Take Panagiotis Sotiris’s short essay “Against Agamben, Is a Democratic Biopolitics Possible?,” in which he imagines a plan of action that “combines individual and collective care in non-coercive ways.” Inspired by Foucault’s writings on parrhesia and the “care of self,” Sotiris dreams of democratic decision-making efforts that would guide our containment and treatment practices during trying times like these.[2]. He adds an incomplete conclusion: “It would probably not be wrong to define the extreme phase of capitalist development in which we live as a massive accumulation and proliferation of apparatuses” [AGA 07, p. 33].

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