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roblem of order, which seeks to transform that problem into one of culture, a question of winning hearts and minds as well as the disciplining and training of bodies (Bennett 1988: 76).’ People are placed on the side of power rhetorically so as to produce a place for the people in relation to order. Patrick Joyce (P. Joyce 2003) had illuminated the process of the transition from the ‘display city’ of the eighteenth-century to the ‘moral city’ of the nineteenth century, to separate the new institutions of culture art galleries, libraries, museums, concert halls from commercial zones and city slums in order to civilize and moralize the circulation of bodies in the city.

 

2.2.1.3 Mobilizing Knowledge

 

Governmentality is to consider the knowledge production process and the operation of power, and to mobilize the knowledge by present it for the consumption of the population. As space of artifacts collection, museum functions as a tool for the governance on the population and the maintenance of social order. It is regarded as a technique rhetorical of power. There is a tension between meaning production and the operation of power within the representation space of museum. As Foucault argued that, power and knowledge are thoroughly mutually implicated: power is involved in the construction of truths, and knowledge has implications for power (Foucault 1977). The production, distribution and consumption of knowledge are always political in this sense. The couplet of knowledge and power of Foucault is affected by the technologies of vision embodied in the museum architecture of the exhibitionary complex.

 

In the nineteenth century, museums transformed from semi-private institutions restricted largely to the ruling and professional classes into major organs of the state dedicated to the instruction and edification of the general public. As a consequence of these changes, museums were regarded by the end of the century as major vehicles for the fulfillment of the state’s new educative and moral role in relation to the population as a whole (Bennett 1988b:1). While in the late nineteenth century, museums were intended for the people, they were certainly not of the people in the sense of displaying any interest in the lives, habits, and customs of either the contemporary working classes or the laboring classes of pre-industrial societies. In Science in Action, Bruno Latour argued that the natural history museum through the activity of collection has facilitated the ‘mobilization of worlds’ in the sense to make it possible for things collected from diverse distant locations to be assembled in one place and thereby contribute to the construction of a kind of ‘universal’ knowledge. (B. Latour.) The exhibition practices of those museums in translating pasts into a significant component of late nineteenth century public culture service as new strategies of cultural governance.

 

The discourse of aesthetics has played a significant role in developing new forms of self-government, aesthetic technology helps with th本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。