Hi Glen
>Just to clarify, I am assuming by 'care in the community' you mean as an
>alternative to institutionalisation? Where instead of constant surveillance
>there are only specific points of contact. Sort of like the difference
>between a suspended sentence or parole and being in prison?
Pretty much, hence my interest in Deleuze's description of Foucault's description.
>As per Deleuze's concept control operates through modulation, which for most
>readers of Deleuze this has meant affective modulation. It seems that 'care'
>in this context is a form of modulation. For example, people with mental
>health issues are institutionally diagnosed and then regulated through a
>loose network of personal contact and drugs. I am certainly not an expert,
>having only seen relatives and friends go through this process, but most of
>the drugs work upon the affect system either by flattening it or increasing
>the capacity to register positive affect and so on. Not sure what the
>anti-psychotics do.
Thanks for that, yes that description of Deleuze's modulation helps, although in Anti-Oedipus did he not look at psychosis too? As it happens I am interested in both the affective and psychotic sides. As to you're question on anti-psychotics, for example in schizophrenia medication is used to control voices, hallucinations, delusions, paranoia etc therefore we can assume there is a sense it affects rationality or the reasoning faculties, there is a sense that the medical model sees such reasoning as quite literally 'wrong'. As I am contrasting this to Habermas' communicative rationality, as an exclusion of rationality i find this quite interesting.
I am wondering whether in the case of care in the community, medication is the non-discursive technical apparatus by which the modulation that you say Deleuze talks about can occur (if i may combine Foucault and Deleuze in this way (my F knowledge is greater than my D))
>The discursive formation of community care in mental health, for example, is
>organised around isolating and working open the symptoms of an 'illness'.
>(Illness in scare quotes because this is the first performative act of
>mental health discourse, to give a consistency to various symptoms and then
>bestow mental health workers and others, such as police, nurses, etc. with
>the capacity to recognise these symptoms.) Similarly, the discursive
>formation of aged care is about warding of 'risk' and maximising 'quality of
>life'.
Your idea of the discursive formation is that which I had in mind. I am interested also in both the Recovery movement and the Hearing Voices network (in the UK, but I believe Aus and NZ have their own movements), both forms of 'resistance' to the discursive formation of 'illness' and although in a way parallel to each other also deeply intertwined being as they are necessarily entrenched in the care in the community diagram. And already a new discursive formation based on this resistance is forming. (Hence my interest in Marcuse, also because bringing this so up to date, it is not necessarily Foucauldian, believing as he did that a genealogy cannot take place in the present (or so I believe)).
Thanks for your quick reply too, not least as it gives me a focus to look at in Deleuze. I hope i have clarified more. At least as much as i can in a short post.
Best regards
Alastair
--- On Mon, 27/4/09, Glen Fuller <gfuller1@xxxxxxxxxx> wrote:
From: Glen Fuller <gfuller1@xxxxxxxxxx>
Subject: Re: [Foucault-L] Diagrams and Care in the Community
To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
Date: Monday, 27 April, 2009, 9:31 AM
Hi Alistair,
Just to clarify, I am assuming by 'care in the community' you mean as an
alternative to institutionalisation? Where instead of constant surveillance
there are only specific points of contact. Sort of like the difference
between a suspended sentence or parole and being in prison?
As per Deleuze's concept control operates through modulation, which for most
readers of Deleuze this has meant affective modulation. It seems that 'care'
in this context is a form of modulation. For example, people with mental
health issues are institutionally diagnosed and then regulated through a
loose network of personal contact and drugs. I am certainly not an expert,
having only seen relatives and friends go through this process, but most of
the drugs work upon the affect system either by flattening it or increasing
the capacity to register positive affect and so on. Not sure what the
anti-psychotics do.
The discursive formation of community care in mental health, for example, is
organised around isolating and working open the symptoms of an 'illness'.
(Illness in scare quotes because this is the first performative act of
mental health discourse, to give a consistency to various symptoms and then
bestow mental health workers and others, such as police, nurses, etc. with
the capacity to recognise these symptoms.) Similarly, the discursive
formation of aged care is about warding of 'risk' and maximising 'quality of
life'.
Does this help? I am not sure what else to add without knowing more about
your project.
Ciao,
Glen.
----- Original Message -----
From: "Alastair Kemp" <alastair.kemp@xxxxxxxxxxx>
To: "Foucault List" <foucault-l@xxxxxxxxxxxxx>
Sent: Monday, April 27, 2009 4:44 PM
Subject: [Foucault-L] Diagrams and Care in the Community
> Hi
>
> Someone recently asked about diagrams, I've been reading Deleuze's
> Foucault and Deleuze mentions two things. Could anyone enlighten me?
>
> Firstly, he mentions that "there is no similarity between the way in which
> the general hospital or the asylum locked up madmen in the seventeenth
> century and the way prison locked up delinquents in the eighteenth and
> nineteenth centuries. The imprisonment of madmen was imposed like an
> 'exile' and took the leper as its model, while the confinement of
> delinquents was carried out by 'partitioning' and took its model from
> plague victims."
>
> Earlier he states: "when Foucault invokes the notion of diagram it is in
> connection with our modern disciplinarian societies, where power controls
> the whole field: if there is a model it is that of the 'plague', which
> cordons off the stricken town and regulates the smallest detail. But if we
> consider the ancient sovereign societies we can see that they also possess
> a diagram, even if it relates to different matters and functions: here too
> a force is exercised on other forces, but it is used to deduct rather than
> to combine and compose to divide rather than to isolate the detail; to
> exile rather than to seal off (it's model is that of leprosy')"
>
> I'm looking at care in the community as a new diagram, but, erroneously it
> seems, had assumed the asylum was disiplinarian, therefore the new diagram
> was one of control, but am not sure now it seems to be one of exile. There
> is still a discursive form of confinement, I have ideas of what the
> non-discursive form is.
>
> Anyone any ideas? comments?
>
> Best regards
>
> Alastair Kemp
>
>
>
>
>
>
> _______________________________________________
> Foucault-L mailing list
>
>
_______________________________________________
Foucault-L mailing list
>Just to clarify, I am assuming by 'care in the community' you mean as an
>alternative to institutionalisation? Where instead of constant surveillance
>there are only specific points of contact. Sort of like the difference
>between a suspended sentence or parole and being in prison?
Pretty much, hence my interest in Deleuze's description of Foucault's description.
>As per Deleuze's concept control operates through modulation, which for most
>readers of Deleuze this has meant affective modulation. It seems that 'care'
>in this context is a form of modulation. For example, people with mental
>health issues are institutionally diagnosed and then regulated through a
>loose network of personal contact and drugs. I am certainly not an expert,
>having only seen relatives and friends go through this process, but most of
>the drugs work upon the affect system either by flattening it or increasing
>the capacity to register positive affect and so on. Not sure what the
>anti-psychotics do.
Thanks for that, yes that description of Deleuze's modulation helps, although in Anti-Oedipus did he not look at psychosis too? As it happens I am interested in both the affective and psychotic sides. As to you're question on anti-psychotics, for example in schizophrenia medication is used to control voices, hallucinations, delusions, paranoia etc therefore we can assume there is a sense it affects rationality or the reasoning faculties, there is a sense that the medical model sees such reasoning as quite literally 'wrong'. As I am contrasting this to Habermas' communicative rationality, as an exclusion of rationality i find this quite interesting.
I am wondering whether in the case of care in the community, medication is the non-discursive technical apparatus by which the modulation that you say Deleuze talks about can occur (if i may combine Foucault and Deleuze in this way (my F knowledge is greater than my D))
>The discursive formation of community care in mental health, for example, is
>organised around isolating and working open the symptoms of an 'illness'.
>(Illness in scare quotes because this is the first performative act of
>mental health discourse, to give a consistency to various symptoms and then
>bestow mental health workers and others, such as police, nurses, etc. with
>the capacity to recognise these symptoms.) Similarly, the discursive
>formation of aged care is about warding of 'risk' and maximising 'quality of
>life'.
Your idea of the discursive formation is that which I had in mind. I am interested also in both the Recovery movement and the Hearing Voices network (in the UK, but I believe Aus and NZ have their own movements), both forms of 'resistance' to the discursive formation of 'illness' and although in a way parallel to each other also deeply intertwined being as they are necessarily entrenched in the care in the community diagram. And already a new discursive formation based on this resistance is forming. (Hence my interest in Marcuse, also because bringing this so up to date, it is not necessarily Foucauldian, believing as he did that a genealogy cannot take place in the present (or so I believe)).
Thanks for your quick reply too, not least as it gives me a focus to look at in Deleuze. I hope i have clarified more. At least as much as i can in a short post.
Best regards
Alastair
--- On Mon, 27/4/09, Glen Fuller <gfuller1@xxxxxxxxxx> wrote:
From: Glen Fuller <gfuller1@xxxxxxxxxx>
Subject: Re: [Foucault-L] Diagrams and Care in the Community
To: "Mailing-list" <foucault-l@xxxxxxxxxxxxx>
Date: Monday, 27 April, 2009, 9:31 AM
Hi Alistair,
Just to clarify, I am assuming by 'care in the community' you mean as an
alternative to institutionalisation? Where instead of constant surveillance
there are only specific points of contact. Sort of like the difference
between a suspended sentence or parole and being in prison?
As per Deleuze's concept control operates through modulation, which for most
readers of Deleuze this has meant affective modulation. It seems that 'care'
in this context is a form of modulation. For example, people with mental
health issues are institutionally diagnosed and then regulated through a
loose network of personal contact and drugs. I am certainly not an expert,
having only seen relatives and friends go through this process, but most of
the drugs work upon the affect system either by flattening it or increasing
the capacity to register positive affect and so on. Not sure what the
anti-psychotics do.
The discursive formation of community care in mental health, for example, is
organised around isolating and working open the symptoms of an 'illness'.
(Illness in scare quotes because this is the first performative act of
mental health discourse, to give a consistency to various symptoms and then
bestow mental health workers and others, such as police, nurses, etc. with
the capacity to recognise these symptoms.) Similarly, the discursive
formation of aged care is about warding of 'risk' and maximising 'quality of
life'.
Does this help? I am not sure what else to add without knowing more about
your project.
Ciao,
Glen.
----- Original Message -----
From: "Alastair Kemp" <alastair.kemp@xxxxxxxxxxx>
To: "Foucault List" <foucault-l@xxxxxxxxxxxxx>
Sent: Monday, April 27, 2009 4:44 PM
Subject: [Foucault-L] Diagrams and Care in the Community
> Hi
>
> Someone recently asked about diagrams, I've been reading Deleuze's
> Foucault and Deleuze mentions two things. Could anyone enlighten me?
>
> Firstly, he mentions that "there is no similarity between the way in which
> the general hospital or the asylum locked up madmen in the seventeenth
> century and the way prison locked up delinquents in the eighteenth and
> nineteenth centuries. The imprisonment of madmen was imposed like an
> 'exile' and took the leper as its model, while the confinement of
> delinquents was carried out by 'partitioning' and took its model from
> plague victims."
>
> Earlier he states: "when Foucault invokes the notion of diagram it is in
> connection with our modern disciplinarian societies, where power controls
> the whole field: if there is a model it is that of the 'plague', which
> cordons off the stricken town and regulates the smallest detail. But if we
> consider the ancient sovereign societies we can see that they also possess
> a diagram, even if it relates to different matters and functions: here too
> a force is exercised on other forces, but it is used to deduct rather than
> to combine and compose to divide rather than to isolate the detail; to
> exile rather than to seal off (it's model is that of leprosy')"
>
> I'm looking at care in the community as a new diagram, but, erroneously it
> seems, had assumed the asylum was disiplinarian, therefore the new diagram
> was one of control, but am not sure now it seems to be one of exile. There
> is still a discursive form of confinement, I have ideas of what the
> non-discursive form is.
>
> Anyone any ideas? comments?
>
> Best regards
>
> Alastair Kemp
>
>
>
>
>
>
> _______________________________________________
> Foucault-L mailing list
>
>
_______________________________________________
Foucault-L mailing list