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modernity
Axel Honneth
ity.
o
50
51
supra-individual
power. The
perfectivy of techniques of
historical studies, the investigation of the 6birth of the prison&dquo; and the
completed volumes of the history of sexuality. The first study traces in
relation to the institutional establishment of prison punishment the exemplary prehistory of the administrative strategy of disciplining the body
which underlies the firmly established order of disciplinary power in
developed societies, while the investigations of sexuality narrate the
history of 6bi®p®lgtic~l&dquo; techniques, of the administration of human
sexual life through the scientific organisation of all bodily expressions.
Thus there emerges from Foucaults studies of power, all outstanding examples of a theoretically generalised historiography, a picture of
the European modern age which strikingly resembles that of the Dialectic
of Enlightenment. The sentences with which Foucault summarised the
results of his study Discipline and Punish sound as though they are intended to emphasize this convergence:
Historically, the process by which the bourgeoise
became in the course of the eighteenth century the
politically dominant class was masked by the establishmeant of an explicit, coded and formally egalitarian
juridical framework, made possible by the organization
of a parliamentary, representative regime. But the
development and generalization of disciplinary
mechanisms constituted the other dark side of these processes. The general juridical form that guaranteed a
system of rights that were egalitarian in principle was
supported by these tiny, everyday, physical
mechanisms, by all those systems of micro-power that
are essentially non-egalitarian and asymmetrical that we
call the disciplines
The real, corporal disciplines
constituted the foundation of the formal, juridical liberties. The contract may have been regarded as the ideal
foundation of law and political power; panopticism
constituted the technique, universally widespread, of
coercion. It continued to work in depth on the juridical
structures of society, in order to make the effective
mechanisms of power function in opposition to the formal framework that it had acquired. The Enlightenment, which discovered the liberties, also invented the
....
disciplines.
52
11
Both Adornos
are
53
tionality, the latter, however, strategic rationality. But both writers share
the assumption that this overriding process of rationalisation perfects the
technical means of social domination under the cloak of moral emancipation and thus produces the modern, forcefully unified individual.
The increase of domination and the formation of identity are two sides
of the one process of instrumental rationalisation. The price of this
ongoing process of rationalisation becomes apparent as soon as we consider what Foucault calls the &dquo;dark side&dquo;&dquo;, Adorno and Horkheimer
the &dquo;underground history&dquo;&dquo; of European modernisation: it is the
history of suffering, given by the progressive disciplining and subjection
of living subjectivity, barely hidden by the juridical superstructure. And
this brings us to the second theoretical similarity between Ador~o9s and
Foucaulfs critique of the modern age.
b) Like Adorno Foucault sees the human body as the real victim of
the overall process of instrumental rationalisation. For both living subjectivity, progressively disciplined and repressed, expresses itself primarily through the vital impulses of the human body. At this stage it is not
clear what concept of the human body Adorno and Foucault employ in
order to make their assertion plausible. What is clear is that the measure
of the burdens of instrumental rationalisation derives not from an extended concept of rationality but from a concept of bodily subjectivity.
At first sight their common theme is not the suppression of another
dimension of social rationality but the destruction of the open spaces of
bodily freedom. Against the background of these two basic assumptions,
the overriding concept of instrumental rationalisation and the vague
counter concept of bodily subjectivity, the common presuppositions of
Adornos and Foucaults theory of the modern age can now be discerned.
c) Adorno and Foucault both place the real roots of social modernin
the radical intellectual and political changes around 1 ~®®. For
ity
Foucault this epoch constitutes a threshhold in the history of power: Iat
the beginning of the nineteenth century the various techniques of corporal discipline and the human sciences which emerged from police interrogation coalesce to form in his eyes the disciplinary power which had
helped shape modern society since then. The philosophical consciousness
of the Enlightenment hides this revolutionary break in the history of
power under the veil of humanism by elevating itself to moral universalism. Adornos ideological-critical view of the philosophical
achievements of the Enlightenment is based on a similar perspective. If
for him the phase of upheaval around 1800 is not the time of the
establishment of new techniques of domination but the decisive phase of
the establishment of the capitalist market, he discovers, however, just
54
argumentation. I
d) Finally a fourth feature common to Adorno and Foucault is theirr
diagnosis
integration
55
56
57
58
Notes
1.
Cf. v. Descombes, The Self and the Other (Cambridge), ch.3; E. Kurz Weil, The
Age of Structuralism, New York 1980.
2.
"La
3.
Cf.
Foucault,
4.
Cf.
5.
6.
A.
7.
Discipline
p.222.
8.
Cf. Th.
9.
The relation between the power theory of Foucault and the sociology of domination
in Weber has not been investigated in detail. See however B. Smart, Foucault, Marxism and Critique (London 1983), ch.6.
10.
Discipline
11.
M. Horkkeimer, Th.
12.
Discipline
13.
14.
J.
15.
Cf. the
16.
For Adornos
oensee
du dehors",
"Le
language
(Frankfurt 1985),
1964.
ch.4.
Adorno, Notes
and
zur
of
Literatur. fesammelte
(London 1979),
1974.
Punish, p.222.
Adorno, Dialectik der Aufklaning (Frankfurt 1969), p.246.
psychoanalytically informed theory of the weakness of the ego in consee "Die revidierte Psychoanalyse" and "Zum Verhaltues von
Soziologie und Psychologie" in Adorno, gesammelte Schriften 8 (Frankfurt 1972),
p.20 ff. and 42 ff.
temporary society
17.
18.
Cf. Dialektik
19.
Th.
20.
For the influence of Nietzsche see Habermas, Der philosophische Diskurs der
Moderne, ch.5; for the affinity with Klages see A. Honneth "Lespirit et son objet"
in G.Raulet (ed.), Weimar on lexplosion de la modernite (Paris 1984), p.97 ff.
21.
Cf. Manfred
22.
23.
For a
ch.2.
theory
see
H. Dreyfus,