technologies and social media as well, no matter what
the nature of their post or status is. They either understand things as being part of nostalgia of their past
or view matters from a very narrow angle. When
someone, for example, on their personal page, is
asked “what’s on your mind?”, their only ultimate indulgence embodying their self-satisfaction is to say
how much they proudly used to be and often talked
about their fake past exploits; thus, they actually
make fools of themselves, or were childishly aching
for trivial matters such as uploading aimless snap chat,
posting others’ quotes about petty issues, or expressing their love affairs in broken ridiculous language. As
a matter of fact, they are just hollow, so to speak,
people having nothing valuable to share and they
even don’t master some rudimentary micro language
skills like spelling.
Conclusion
It is really an untold miserable state of our people to
reach this level of hypocrisy and ignorance. And I believe that - much as I respect personal and speech
freedom - such social network must be ethically censored by the users themselves; otherwise, brainwashing and indoctrination are in desperate need for
them by both sparing us their virtual deceiving allegations and fathoming what they themselves really
want.
Michel Foucault (1926–1984)
Michel Foucault was a major figure in two successive
waves of 20th century French thought--the structuralist wave of the 1960s and then the poststructuralist
wave. By the premature end of his life, Foucault had
some claim to be the most prominent living intellectual in France. Foucault’s work is transdisciplinary in nature, ranging across the concerns of the disciplines of
history, sociology, psychology, and philosophy. At the
first decade of the 21st century, Foucault is the author
most frequently cited in the humanities in general. In
the field of philosophy this is not so, despite philosophy being the primary discipline in which he was educated, and with which he ultimately identified. This
relative neglect is because Foucault’s conception of
philosophy, in which the study of truth is inseparable
from the study of history, is thoroughly at odds with
the prevailing conception of what philosophy is. Foucault’s work can generally be characterized as philosophically oriented historical research; towards the
end of his life, Foucault insisted that all his work was
part of a single project of historically investigating the
production of truth. What Foucault did across his major works was to attempt to produce an historical account of the formation of ideas, including philosophical ideas. Such an attempt was neither a simple progressive view of the history, seeing it as inexorably
leading to our present understanding, nor a thorough19
going historicism
that insists on
understanding
ideas only by the
immanent standards of the time.
Rather, Foucault
continually
sought for a way
of understanding
the ideas that
shape our present not only in
terms of the historical function these ideas played, but also by tracing
the changes in their function through history.
Madness is the absolute break with the work of
art; it forms the constitutive moment of abolition, which dissolves in time the truth of the work
of art.
In its function, the power to punish is not essentially different from that of curing or educating.
Freedom of conscience entails more dangers than
authority and despotism.
As the archeology of our thought easily shows,
man is an invention of recent date. And one perhaps nearing its end.