The Radical Fool of Capitalism by Welzbacher Christian; Lauffer Elisabeth;

Author:Welzbacher, Christian; Lauffer, Elisabeth;
Language: eng
Format: epub
Tags: Johann Wolfgang von Goethe; Goethe; Utilitarianism; discipline; social control; neoliberalism; neoliberal; neoliberalist; social ethics; ethics; capitalism; late capitalism; bourgeois; rehabilitation; prison; imprisonment; prison reform; Enlightenment; Foucault; Michel Foucault; Discipline and Punish; political theory; anatomy; anatomical; vivisection; anatomical theater; taximdermy; biopolitics; invisible hand; Adam Smith
Publisher: MIT Press
Published: 2018-04-27T00:00:00+00:00

John Timbs’s piece (English Eccentrics and Eccentricities [London: Richard Bentley, 1866], 22–23) points out that the inscription on the monument includes wording retroactively attributed to Beckford that was not part of his tirade against the king.

48. The statue was built from 1770 to 1772, following John Francis Moore’s design; two years prior, Moore had crafted a Beckford monument, which can be viewed today at Ironmongers’ Hall, Shaftesbury Place, London. For more on sculpture, see Philip Ward-Jackson, Public Sculpture of the City of London (Liverpool: Liverpool University Press, 2003), 163–166. Beckford’s likeness was repeatedly moved in Guildhall, including to make way for statues of William Pitt the Elder and the Younger, who epitomize Beckford’s political opposite in their loyalty to the king.

49. See the study by Bentham expert Christian Laval, L’homme économique: Essai sur les racines du néolibéralisme (Paris: Gallimard, 2007).

50. Bentham again echoes Rousseau’s ideas on education.

51. With regard to the modern-day debate, see Shane Bryans, Prison Governors: Managing Prisons in a Time of Change (Cullompton: Devon Willan, 2007), in particular 14ff.

52. Jeremy Bentham, Panopticon, “Postscript II: A Plan of Management, Part II, Management—in What Hands, and on What Terms” (London, 1791), 19–21.

53. Jeremy Bentham, Panopticon, “Postscript II: A Plan of Management, Part VI, Provision for Liberated Prisoners: A Detailed Study of the Appropriateness of Punishments,” 224; Tony Draper, “An Introduction to Jeremy Bentham’s Theory of Punishment,” Journal of Bentham Studies (2002). In 1792, Bentham also drafted guidelines for the management of a Panopticon, entitled “Outline of a Plan for the Management of a Panopticon-Penitentiary House,” in The Works of Jeremy Bentham, vol. 11, 99–100. See also Bentham’s 1830 piece, “The Rationale of Punishment,” https://archive.org/details/therationaleofpu00bentuoft.

54. Jeremy Bentham, Panopticon, “Postscript II: A Plan of Management, Part II, Management—in What Hands and on What Terms,” 54–55.

55. Robert Rolle, Homo oeconomicus: Wirtschaftsanthropologie in philosophischer Perspektive (Würzburg: Königshausen u. Neumann, 2005), 117. In this piece, the author posits that Bentham freed “ethics from its subjugation to all religious and metaphysical conditions,” basing it instead on entirely scientific premises.

56. See Richard Wrigley and Matthew Craske, eds., Pantheons: Transformations of a Monumental Idea (Aldershot: Ashgate, 2004). Bentham mentions the Pantheon in the Panopticon, “Postscript 1, Plan of Construction, Part VIII, Inspection Galleries and Lodge,” 74.

57. In a footnote at the opening of Paragraph VII—“Chapel”—and Paragraph VIII—“Inspection-Gallery”—in the second postscript of the Panopticon, Bentham thanks Reveley at length for his personal contributions to planning the inspection house.

58. In John Bunyan, The Pilgrim’s Progress, part 1, chapter 3, the author writes: When he was got now hard by the hill, it seemed so high, and also that side of it that was next the way-side did hang so much over, that Christian was afraid to venture further, lest the hill should fall on his head; wherefore there he stood still, and wotted not what to do. Also his burden now seemed heavier to him than while he was in his way. There came also flashes of fire [Ex. 19:16, 18], out of the hill, that made Christian afraid that he should be burnt: here therefore he did sweat and quake for fear [Heb.

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