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首页> 外文期刊>Journal of power >On Power, Habitus, And (in)civility: Foucault Meets Elias Meets Baumanin The Playground
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On Power, Habitus, And (in)civility: Foucault Meets Elias Meets Baumanin The Playground

机译：关于权力，习惯和（或）在文明中：福柯遇到埃里亚斯遇到鲍曼宁在操场上

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Drawing on the work of Foucault, Elias, and Bauman, this article examines how the playground has articulated specific configurations of power/knowledge. Originally designed to cultivate virtue and counteract vice, the playgrounds of the past were to complete the discipline of the schoolroom, assisting the trained master to 'direct' the child's thoughts, feelings, and actions. From its tentative beginnings in the work of Rousseau, the strategy of supervised play was intended to conceal its purpose from the child, with power exercised through discreet forms of surveillance and constraint that would, it was hoped, gradually be embodied and re-enacted as self-restraint. Contemporary playgrounds - and here the article focuses on Ireland - no longer claim to be directing the conduct of children. Public playgrounds are framed by the UN Convention on the Rights of the Child, while commercial playgrounds provide a service to consumers of play. Yet, both unobtrusively act upon the child's capacity for action, and there is a tension between these different modes of provision. Setting recent Eliasian scholarship on 'de-civilising' processes against Bauman's theory of 'liquid modernity', and utilising Foucault's notion of government as the 'conduct of conduct', the article examines this tension and shows how it provides insight into the relationship between power, habitus, and (in)civility today.
机译：本文利用福柯，埃里亚斯和鲍曼的著作，研究了游乐场如何阐明权力/知识的特定配置。过去的游乐场最初旨在培养美德和抵制恶习，过去是为了完善教室的纪律，协助受过训练的主人“指导”孩子的思想，情感和行为。从最初在卢梭的工作中开始，有监督的游戏策略旨在将其目的向儿童隐藏，通过谨慎的监视和约束形式行使其权力，希望逐渐将其体现并重新制定。自我约束。当代的游乐场-这里的文章重点是爱尔兰-不再声称要指挥儿童的行为。公共游乐场由《联合国儿童权利公约》围绕，而商业游乐场则为游戏消费者提供服务。然而，两种行为都对孩子的行动能力毫不客气地起作用，并且这些不同的养育方式之间存在着紧张关系。本文将最近的埃利亚学派设置为与鲍曼的“液体现代性”理论相对应的“去文明”过程，并利用福柯的政府概念作为“行为准则”，对这种张力进行了考察，并展示了它如何提供对权力之间关系的洞见。 ，习惯和今天的文明。

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