{"id":332,"date":"2023-10-05T10:30:49","date_gmt":"2023-10-05T08:30:49","guid":{"rendered":"https:\/\/www.agnieszkajaworek.com\/?page_id=332"},"modified":"2026-01-04T22:33:05","modified_gmt":"2026-01-04T21:33:05","slug":"powietrze-w-balonie","status":"publish","type":"page","link":"https:\/\/www.agnieszkajaworek.com\/en\/powietrze-w-balonie\/","title":{"rendered":"AIR IN A BALOON"},"content":{"rendered":"<div data-elementor-type=\"wp-page\" data-elementor-id=\"332\" class=\"elementor elementor-332\">\n\t\t\t\t\t\t\t<div class=\"elementor-element elementor-element-218317a e-flex e-con-boxed e-con e-parent\" data-id=\"218317a\" data-element_type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;,&quot;content_width&quot;:&quot;boxed&quot;}\" data-core-v316-plus=\"true\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-f21113c elementor-widget elementor-widget-heading\" data-id=\"f21113c\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.16.0 - 20-09-2023 *\/\n.elementor-heading-title{padding:0;margin:0;line-height:1}.elementor-widget-heading .elementor-heading-title[class*=elementor-size-]>a{color:inherit;font-size:inherit;line-height:inherit}.elementor-widget-heading .elementor-heading-title.elementor-size-small{font-size:15px}.elementor-widget-heading .elementor-heading-title.elementor-size-medium{font-size:19px}.elementor-widget-heading .elementor-heading-title.elementor-size-large{font-size:29px}.elementor-widget-heading .elementor-heading-title.elementor-size-xl{font-size:39px}.elementor-widget-heading .elementor-heading-title.elementor-size-xxl{font-size:59px}<\/style><h3 class=\"elementor-heading-title elementor-size-default\">AIR IN A BALOON<\/h3>\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b430aac elementor-widget elementor-widget-text-editor\" data-id=\"b430aac\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.16.0 - 20-09-2023 *\/\n.elementor-widget-text-editor.elementor-drop-cap-view-stacked .elementor-drop-cap{background-color:#69727d;color:#fff}.elementor-widget-text-editor.elementor-drop-cap-view-framed .elementor-drop-cap{color:#69727d;border:3px solid;background-color:transparent}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap{margin-top:8px}.elementor-widget-text-editor:not(.elementor-drop-cap-view-default) .elementor-drop-cap-letter{width:1em;height:1em}.elementor-widget-text-editor .elementor-drop-cap{float:left;text-align:center;line-height:1;font-size:50px}.elementor-widget-text-editor .elementor-drop-cap-letter{display:inline-block}<\/style>\t\t\t\t<p><strong>INTERACTION | 2021<\/strong><\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-fa2c028 elementor-widget-divider--view-line elementor-widget elementor-widget-divider\" data-id=\"fa2c028\" data-element_type=\"widget\" data-widget_type=\"divider.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.16.0 - 20-09-2023 *\/\n.elementor-widget-divider{--divider-border-style:none;--divider-border-width:1px;--divider-color:#0c0d0e;--divider-icon-size:20px;--divider-element-spacing:10px;--divider-pattern-height:24px;--divider-pattern-size:20px;--divider-pattern-url:none;--divider-pattern-repeat:repeat-x}.elementor-widget-divider .elementor-divider{display:flex}.elementor-widget-divider .elementor-divider__text{font-size:15px;line-height:1;max-width:95%}.elementor-widget-divider .elementor-divider__element{margin:0 var(--divider-element-spacing);flex-shrink:0}.elementor-widget-divider .elementor-icon{font-size:var(--divider-icon-size)}.elementor-widget-divider .elementor-divider-separator{display:flex;margin:0;direction:ltr}.elementor-widget-divider--view-line_icon .elementor-divider-separator,.elementor-widget-divider--view-line_text .elementor-divider-separator{align-items:center}.elementor-widget-divider--view-line_icon .elementor-divider-separator:after,.elementor-widget-divider--view-line_icon .elementor-divider-separator:before,.elementor-widget-divider--view-line_text .elementor-divider-separator:after,.elementor-widget-divider--view-line_text .elementor-divider-separator:before{display:block;content:\"\";border-bottom:0;flex-grow:1;border-top:var(--divider-border-width) var(--divider-border-style) var(--divider-color)}.elementor-widget-divider--element-align-left .elementor-divider .elementor-divider-separator>.elementor-divider__svg:first-of-type{flex-grow:0;flex-shrink:100}.elementor-widget-divider--element-align-left .elementor-divider-separator:before{content:none}.elementor-widget-divider--element-align-left .elementor-divider__element{margin-left:0}.elementor-widget-divider--element-align-right .elementor-divider .elementor-divider-separator>.elementor-divider__svg:last-of-type{flex-grow:0;flex-shrink:100}.elementor-widget-divider--element-align-right .elementor-divider-separator:after{content:none}.elementor-widget-divider--element-align-right .elementor-divider__element{margin-right:0}.elementor-widget-divider:not(.elementor-widget-divider--view-line_text):not(.elementor-widget-divider--view-line_icon) .elementor-divider-separator{border-top:var(--divider-border-width) var(--divider-border-style) var(--divider-color)}.elementor-widget-divider--separator-type-pattern{--divider-border-style:none}.elementor-widget-divider--separator-type-pattern.elementor-widget-divider--view-line .elementor-divider-separator,.elementor-widget-divider--separator-type-pattern:not(.elementor-widget-divider--view-line) .elementor-divider-separator:after,.elementor-widget-divider--separator-type-pattern:not(.elementor-widget-divider--view-line) .elementor-divider-separator:before,.elementor-widget-divider--separator-type-pattern:not([class*=elementor-widget-divider--view]) .elementor-divider-separator{width:100%;min-height:var(--divider-pattern-height);-webkit-mask-size:var(--divider-pattern-size) 100%;mask-size:var(--divider-pattern-size) 100%;-webkit-mask-repeat:var(--divider-pattern-repeat);mask-repeat:var(--divider-pattern-repeat);background-color:var(--divider-color);-webkit-mask-image:var(--divider-pattern-url);mask-image:var(--divider-pattern-url)}.elementor-widget-divider--no-spacing{--divider-pattern-size:auto}.elementor-widget-divider--bg-round{--divider-pattern-repeat:round}.rtl .elementor-widget-divider .elementor-divider__text{direction:rtl}.e-con-inner>.elementor-widget-divider,.e-con>.elementor-widget-divider{width:var(--container-widget-width,100%);--flex-grow:var(--container-widget-flex-grow)}<\/style>\t\t<div class=\"elementor-divider\">\n\t\t\t<span class=\"elementor-divider-separator\">\n\t\t\t\t\t\t<\/span>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c6eaa4b gallery-spacing-custom elementor-widget elementor-widget-image-gallery\" data-id=\"c6eaa4b\" data-element_type=\"widget\" data-widget_type=\"image-gallery.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.16.0 - 20-09-2023 *\/\n.elementor-image-gallery .gallery-item{display:inline-block;text-align:center;vertical-align:top;width:100%;max-width:100%;margin:0 auto}.elementor-image-gallery .gallery-item img{margin:0 auto}.elementor-image-gallery .gallery-item .gallery-caption{margin:0}.elementor-image-gallery figure img{display:block}.elementor-image-gallery figure figcaption{width:100%}.gallery-spacing-custom .elementor-image-gallery .gallery-icon{padding:0}@media (min-width:768px){.elementor-image-gallery .gallery-columns-2 .gallery-item{max-width:50%}.elementor-image-gallery .gallery-columns-3 .gallery-item{max-width:33.33%}.elementor-image-gallery .gallery-columns-4 .gallery-item{max-width:25%}.elementor-image-gallery .gallery-columns-5 .gallery-item{max-width:20%}.elementor-image-gallery .gallery-columns-6 .gallery-item{max-width:16.666%}.elementor-image-gallery .gallery-columns-7 .gallery-item{max-width:14.28%}.elementor-image-gallery .gallery-columns-8 .gallery-item{max-width:12.5%}.elementor-image-gallery .gallery-columns-9 .gallery-item{max-width:11.11%}.elementor-image-gallery .gallery-columns-10 .gallery-item{max-width:10%}}@media (min-width:480px) and (max-width:767px){.elementor-image-gallery .gallery.gallery-columns-2 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-3 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-4 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-5 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-6 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-7 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-8 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-9 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-10 .gallery-item{max-width:50%}}@media (max-width:479px){.elementor-image-gallery .gallery.gallery-columns-2 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-3 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-4 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-5 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-6 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-7 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-8 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-9 .gallery-item,.elementor-image-gallery .gallery.gallery-columns-10 .gallery-item{max-width:100%}}<\/style>\t\t<div class=\"elementor-image-gallery\">\n\t\t\t<div id='gallery-1' class='gallery galleryid-332 gallery-columns-2 gallery-size-medium_large'><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon landscape'>\n\t\t\t\t<a data-elementor-open-lightbox=\"yes\" data-elementor-lightbox-slideshow=\"c6eaa4b\" data-elementor-lightbox-title=\"Powietrze w balonie, interakcja, 2021\" data-e-action-hash=\"#elementor-action%3Aaction%3Dlightbox%26settings%3DeyJpZCI6MzM1LCJ1cmwiOiJodHRwczpcL1wvd3d3LmFnbmllc3prYWphd29yZWsuY29tXC93cC1jb250ZW50XC91cGxvYWRzXC8yMDIzXC8xMFwvYWduaWVzemthX2phd29yZWtfbmVvbl9haXJfaW5fYV9iYWxvb25fY29udGVtcG9yYXJ5X2FydF8xLndlYnAiLCJzbGlkZXNob3ciOiJjNmVhYTRiIn0%3D\" href='https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1.webp'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"432\" src=\"https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1-768x432.webp\" class=\"attachment-medium_large size-medium_large\" alt=\"Kto zarz\u0105dza powietrzem w balonie? Do kogo nale\u017cy mieszanina gaz\u00f3w wype\u0142niaj\u0105cych jego wn\u0119trze? Czy jej w\u0142a\u015bcicielem jest osoba, z kt\u00f3rej p\u0142uc powietrze wysz\u0142o? Czy mo\u017ce prawo w\u0142asno\u015bci posiada osoba, kt\u00f3ra w danej chwili bawi si\u0119 balonem? A mo\u017ce nale\u017cy ono do samego balonu? Lub \u2013 by\u0107 mo\u017ce powietrze zarz\u0105dza samym balonem i jest wobec niego nadrz\u0119dne. Pytania mo\u017cna mno\u017cy\u0107 niemal w niesko\u0144czono\u015b\u0107. Czy osoba bawi\u0105ca si\u0119 balonem, bawi\u0142aby si\u0119 nim nadal, gdyby wiedzia\u0142a, do kogo nale\u017cy (w kim by\u0142o) powietrze wype\u0142niaj\u0105ce balon? Mo\u017cemy pyta\u0107, jaka jest granica wytrzyma\u0142o\u015bci \u015bcianek wewn\u0119trznych balonu. Kiedy granica zostanie przekroczona doprowadzaj\u0105c do jego (balonu) destrukcji? A mo\u017ce powinni\u015bmy si\u0119 martwi\u0107 o zmarnotrawienie powietrza, kt\u00f3ry w wyniku eksplozji balonu uleci? Albo o kondycj\u0119 p\u0142uc osoby nape\u0142niaj\u0105cej balon? A mo\u017ce jeszcze zapytamy o to czy oddychamy tym samym powietrzem?\" srcset=\"https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1-768x432.webp 768w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1-300x169.webp 300w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1-1024x576.webp 1024w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1-18x10.webp 18w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art_1.webp 1536w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure><figure class='gallery-item'>\n\t\t\t<div class='gallery-icon landscape'>\n\t\t\t\t<a data-elementor-open-lightbox=\"yes\" data-elementor-lightbox-slideshow=\"c6eaa4b\" data-elementor-lightbox-title=\"Powietrze w balonie, interakcja, 2021\" data-e-action-hash=\"#elementor-action%3Aaction%3Dlightbox%26settings%3DeyJpZCI6MzM0LCJ1cmwiOiJodHRwczpcL1wvd3d3LmFnbmllc3prYWphd29yZWsuY29tXC93cC1jb250ZW50XC91cGxvYWRzXC8yMDIzXC8xMFwvYWduaWVzemthX2phd29yZWtfbmVvbl9haXJfaW5fYV9iYWxvb25fY29udGVtcG9yYXJ5X2FydC53ZWJwIiwic2xpZGVzaG93IjoiYzZlYWE0YiJ9\" href='https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art.webp'><img loading=\"lazy\" decoding=\"async\" width=\"768\" height=\"432\" src=\"https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art-768x432.webp\" class=\"attachment-medium_large size-medium_large\" alt=\"Kto zarz\u0105dza powietrzem w balonie? Do kogo nale\u017cy mieszanina gaz\u00f3w wype\u0142niaj\u0105cych jego wn\u0119trze? Czy jej w\u0142a\u015bcicielem jest osoba, z kt\u00f3rej p\u0142uc powietrze wysz\u0142o? Czy mo\u017ce prawo w\u0142asno\u015bci posiada osoba, kt\u00f3ra w danej chwili bawi si\u0119 balonem? A mo\u017ce nale\u017cy ono do samego balonu? Lub \u2013 by\u0107 mo\u017ce powietrze zarz\u0105dza samym balonem i jest wobec niego nadrz\u0119dne. Pytania mo\u017cna mno\u017cy\u0107 niemal w niesko\u0144czono\u015b\u0107. Czy osoba bawi\u0105ca si\u0119 balonem, bawi\u0142aby si\u0119 nim nadal, gdyby wiedzia\u0142a, do kogo nale\u017cy (w kim by\u0142o) powietrze wype\u0142niaj\u0105ce balon? Mo\u017cemy pyta\u0107, jaka jest granica wytrzyma\u0142o\u015bci \u015bcianek wewn\u0119trznych balonu. Kiedy granica zostanie przekroczona doprowadzaj\u0105c do jego (balonu) destrukcji? A mo\u017ce powinni\u015bmy si\u0119 martwi\u0107 o zmarnotrawienie powietrza, kt\u00f3ry w wyniku eksplozji balonu uleci? Albo o kondycj\u0119 p\u0142uc osoby nape\u0142niaj\u0105cej balon? A mo\u017ce jeszcze zapytamy o to czy oddychamy tym samym powietrzem?\" srcset=\"https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art-768x432.webp 768w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art-300x169.webp 300w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art-1024x576.webp 1024w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art-18x10.webp 18w, https:\/\/www.agnieszkajaworek.com\/wp-content\/uploads\/2023\/10\/agnieszka_jaworek_neon_air_in_a_baloon_contemporary_art.webp 1536w\" sizes=\"auto, (max-width: 768px) 100vw, 768px\" \/><\/a>\n\t\t\t<\/div><\/figure>\n\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-e5a99e5 elementor-widget elementor-widget-text-editor\" data-id=\"e5a99e5\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<p>What really is power? Foucault in his<em> History of Sexuality<\/em> defines it this way: \u201cPower is not an institution, and not a structure; neither is it a certain strength we are endowed with; it is the name that one attributes to a complex strategical situation in a given society\u201d<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a>. Foucault describes and considers the operation of the apparatus of government: governing people, self-government, and traces the moment of transition from the mechanisms of the law, through disciplinary mechanisms, to the so-called <em>mechanisms, or techniques of apparatuses of security<\/em>These mechanisms are formed in certain specific moments. For the rule of law this is sixteenth-seventeenth century, for the disciplinary state \u2013 seventeenth-eighteenth century, and since late eighteenth century the state has been organized by the mechanisms of security. This is the threshold of modernity, which \u2013 according to Foucault \u2013 has continued until now (it is characterized by all the American and European techniques of government currently implemented)<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a>. These mechanisms of security as mighty techniques of power involve a whole series of phenomena that influenced their shape. These techniques are based on incorporating and exploiting what is \u201cnatural\u201d for life processes, which is related to the functioning of the flesh and the body. The transition was marked by the emergence of a formation characteristic of this period, that is <strong><em>population<\/em><\/strong> and by the change of attitude of the <strong><em>sovereign<\/em><\/strong> towards the mass of people who constitute the population \u2013 that is the change of the attitude of sovereign power to this new type of \u201cbeing\u201d.\n<\/p><p>\nWithin <strong><em>sovereign power<\/em><\/strong> involves the managing of citizens as legal subjects. Sovereign power was a repressive power, which took one\u2019s life or let one live, and its symbol was the sword<a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a>. The right to live is constituted through the lawful killing being exercised or refrained from. Power over life is expressed through death or the possibility of letting one live. The transformation of this oppressive rule of sovereignty consists in power condemning subjects to live through mechanisms of security. Therefore, a different economy of implementing power is employed. In the West, since the classical period, the right of seizure, as the collection of tax required by the sovereign, has ceased to be of primary importance. From this time onwards, power has become one component among many types of actions and mechanisms whose purpose is control, organization, and supervision of the forces being tamed. The role of power becomes ordering and producing, not destruction. The right to kill shifts: the power to bring death is complemented by the power to rule over life \u2013 exercising control over life itself, by its amelioration and multiplication. Wars are no longer waged for the glory of the sovereign and in his name, but in the name of protecting the lives of all citizens. One trains populations to kill each other in the name of survival. \u201cMassacres have become vital\u201d<a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a>. In this constellation of power, one consents to killing in order to preserve life. The tactics of a battle becomes a strategy in relations between states; the threat is no longer directed at the sovereign, but at the biological existence of the entire population. Power is therefore exercised on the level of the species, life, race, and mass population phenomena. It functions by the power of the new law of preserving life (or casting into death), replacing the old law of the power of letting one live or taking one\u2019s life\n<\/p><p>\nConsequently, we are no longer dealing with human kind, but a species that is subject to the same processes that affect all other living beings. Humanity is perceived exclusively in biological terms. Foucault emphasizes that the understanding of population as a species was complemented by the phenomenon of \u201cthe public\u201d. The public (in the eighteenth-century understanding) is considering population from the point of view of its behaviours, habits, fears, and expectations \u2013 in other words from the point of view of its societal norms (which makes it the object of convictions or education). This new perspective broadened the range of understanding what a human being is. From now on, the human being (in the individual and in the collective dimension), both as a biological and as a public entity, has become susceptible to the operation of numerous factors<a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a>. Statistics allows a quantitative capturing of phenomena, but is also a method which leads to the discovery of regularities concerning population (such as deaths, illnesses, accidents). Along with the development of methods of analysis, the question of how family is approached is also changed. Before, family was a model of government, while in the new constellation of power, family becomes a component of population. It is a segment (admittedly, a privileged one), but it changes from a model into a tool for governing population<a href=\"#_ftn6\" name=\"_ftnref6\">[6]<\/a>. Beginning in mid-eighteenth century, that is the times of campaigns concerning mortality, vaccinations, inoculations, family begins to perform a subservient function in relation to population, thus becoming a tool of power. An opening takes place in the art of government (signalised since sixteenth century by Machiavelli\u2019s <em>The Prince<\/em> as well as by anti-Machiavellian literature). Population also becomes a tool for performing certain tasks: improving the conditions of its existence, its longevity, its wealth. Population becomes a means and an end of government. Population itself is aware of what it wants, although not of operations it is subjected to. Knowledge on governing population is linked to economic knowledge. In this case, we are dealing with the emergence of political economy and another transformation \u2013 transition from the art of government to political science. What happens to sovereignty in this case? It does not go away, on the contrary, more and more radical means are employed to institutionalise sovereign power. Government aimed at population employs security apparatuses. Population becomes the goal of these new techniques, and together with political economy (as a field of study and as a technique of government intervention) a new area of reality is produced.\n<\/p><p>\nHow does the appropriation of the flesh and the body by political mechanisms take place? The question of ruling (governing over a given area and over a certain community), leads to the formation of mechanisms and techniques that all aim at allowing power to be exercised in the most efficient way and to be used for maximum benefit. But governing in the political sense does not appear all at once; it emerges gradually: Foucault analyses treatises on governing \u2013 advice on the effectiveness of governing and being governed. These treatises appear from fifteenth to eighteenth century. In a lecture from February 1st, 1970<em>(Security, Territory, Population)<\/em>he analyses Machiavelli\u2019s <em>The Prince<\/em> and juxtaposes it with other texts (mostly anti-Machiavellian literature), attempting to determine what it means to \u201cgovern a state\u201d. Governing is in no way obvious, growing directly out of the entity of \u201cstate\u201d. The ability to govern is a process in which strategies are developed in a network of discourses: they emerge from a series of various cuts and transpositions. Clever use of power (by the sovereign) is not, however, the same as the \u201cart of government\u201d. Foucault invokes a 1567<a href=\"#_ftn7\" name=\"_ftnref7\">[7]<\/a> text by one of the first anti-Machiavellian authors, one de La Perriere, entitled <em>Mirror of Policy or On Diverse Manners of Government. <\/em>According to the author, governments fall into many categories. These include the instance of the father of the family, prior of a cloister or a teacher. Among them there is also the kind of government exercised by a prince over a state. Another text quoted here comes from seventeenth century. Its author \u2013 Francois La Mothe Le Vayer \u2013 classifies three types of government: the government of oneself (determined by the moral norms one accepts), governing over a family (through economic conditions), and finally governing a state through politics. The continuity between these three forms would be significant here, while in the doctrine of the prince as the sovereign we notice a lack of continuity between his rule and other kinds of power. Why is this significant? Because it proves that a major factor of maintaining continuity becomes the government of the family. The economic factor comes into play here, with the question of how to govern wealth, the goods belonging to an individual within a family so as to apply them in the field of politics<a href=\"#_ftn8\" name=\"_ftnref8\">[8]<\/a>. In eighteenth century economy in the modern understanding emerges; good government is economic government. From this time on, economy becomes a form of government determining the level of reality, the area of governments\u2019 intervention. In La Perriere\u2019s text mentioned above, a new definition of government appears, taking into consideration governing over things. You govern things in order to achieve a goal<a href=\"#_ftn9\" name=\"_ftnref9\">[9]<\/a>.\n<\/p><p>\nIn Machiavelli\u2019s <em>The Prince<\/em> it is the territory and the people that are subject to government. The legal principle at the root of sovereignty says that one governs a territory along with its inhabitants, but not things. The old principle of sovereignty had a circular structure: the aim of sovereign power was sovereignty itself, the good was obeying the law, the goal was the obedience of the subject in the face of power. People as a community belonged to a territory, whose sovereign was the ruler, and they were his subjects (he could condemn them to die or allow their lives to continue). Foucault notes that in the new definition of government the point is not to juxtapose things and people <strong><em>Things are also people <\/em><\/strong>, together with their mutual relations. Bound with other things (wealth, resources, means of survival) and with territory together with its properties (soil, climate, shape). They are also people, together with their customs, habits, ways of acting and thinking, struggling against misfortunes (epidemic, hunger, death). From the perspective of government, the law stops being a superior means, and the essence of laws are now tactics. The government achieves its goals without referring to the law. From sixteenth century onwards, theories of the art of government are connected with the development of the administrative apparatus of territorial monarchies, as well as with analyses; <strong><em>government becomes a significant branch of knowledge.<\/em><\/strong>.\n<\/p><p>\nAs a conclusion of the above consideration on the politics of government, I wish to pose a question: where is the border line \u2013 the limit of our endurance, our awareness. For this purpose I will use the symbolic motif of a balloon. Who governs the air in a balloon? Who owns the mixture of gases filling it? Does it belong to the person from whose lungs the air came out? Or maybe it is the one who is playing with the balloon at the moment? Or does it belong to the balloon itself? Or \u2013 perhaps the air governs the balloon and is superior to it? These questions are potentially endless. Would the person playing with the balloon continue playing if they knew to whom the air filling it belongs (in whose organism it was before)? We can ask about the limits of endurance of the balloon\u2019s walls. When will the limit be exceeded, leading to the balloon\u2019s destruction? And perhaps we should be concerned about the waste of air that will be lost when the balloon explodes? Or about the condition of the lungs of the person who filled it? And perhaps we may want to ask about whether we are breathing the same air?\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>History of Sexuality.<\/em> New York 1978, transl. Robert Hurley. Pantheon Books, p. 93.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>Security, Territory, Population<\/em>. Lectures at the College de France 1977-78. transl. Graham Burchell.<em>transl. Graham Burchell. London 2009, Macmillan, p. 21-22. transl. Graham Burchell. London 2009, Macmillan, p. 21-22.<\/em> London 2009, Macmillan, p. 21-22.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>History\u2026<\/em>, s. 136.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref4\" name=\"_ftn4\">[4]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>History\u2026, <\/em>s. 137.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref5\" name=\"_ftn5\">[5]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>Security\u2026, <\/em>s. 105.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref6\" name=\"_ftn6\">[6]<\/a>\u00a0\u00a0\u00a0 Ibidem, p. 141.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref7\" name=\"_ftn7\">[7]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>Security\u2026, <\/em>s. 131.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\"><\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref8\" name=\"_ftn8\">[8]<\/a>\u00a0\u00a0\u00a0 Michel Foucault: <em>Security\u2026, <\/em>s. 132.\n<\/p><p style=\"font-size:0.8em; line-height:1.8em;\">\n<a href=\"#_ftnref9\" name=\"_ftn9\">[9]<\/a>\u00a0\u00a0\u00a0 Ibidem, p. 134.\n<\/p>\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-05e4cf6 elementor-widget elementor-widget-video\" data-id=\"05e4cf6\" data-element_type=\"widget\" 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fa-instagram\"><\/i>\t\t\t\t\t<\/a>\n\t\t\t\t<\/span>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>POWIETRZE W BALONIE INTERAKCJA | 2021 Czym tak na prawd\u0119 jest w\u0142adza? Foucault w Historii seksualno\u015bci okre\u015bla j\u0105 nast\u0119puj\u0105co: \u201enie jest ani instytucj\u0105, ani struktur\u0105, ani czyj\u0105kolwiek pot\u0119g\u0105 \u2013 jest nazw\u0105 u\u017cyczon\u0105 z\u0142o\u017conej sytuacji strategicznej w danym spo\u0142ecze\u0144stwie\u201d[1]. Foucault opisuje i rozwa\u017ca dzia\u0142anie aparatu rz\u0105dzenia: rz\u0105dzenia lud\u017ami, rz\u0105dzenia samymi sob\u0105, tropi moment przej\u015bcia od mechanizm\u00f3w [&hellip;]<\/p>","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-332","page","type-page","status-publish","hentry"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v22.4 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>POWIETRZE W BALONIE - Agnieszka Piotrowska<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.agnieszkajaworek.com\/en\/powietrze-w-balonie\/\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"POWIETRZE W BALONIE - Agnieszka Piotrowska\" \/>\n<meta property=\"og:description\" content=\"POWIETRZE W BALONIE INTERAKCJA | 2021 Czym tak na prawd\u0119 jest w\u0142adza? Foucault w Historii seksualno\u015bci okre\u015bla j\u0105 nast\u0119puj\u0105co: \u201enie jest ani instytucj\u0105, ani struktur\u0105, ani czyj\u0105kolwiek pot\u0119g\u0105 \u2013 jest nazw\u0105 u\u017cyczon\u0105 z\u0142o\u017conej sytuacji strategicznej w danym spo\u0142ecze\u0144stwie\u201d[1]. 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