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In this article the author analyses the transformations of the biopolitics concept from its initial introduction into political-science discussions through the organicist theory of the state to Foucault's critical theory of the subject. In the contemporary debate of social-humanistic theorists, biopolitics delineates a wide area of biomedical, genetic & biotechnological changes of life structures. The addition of a new concept of life to the political sphere requires a redefinition of modern foundations of political construction of the community. The author critically analyses various theories of biopolitics, thus showing that the reception of Foucault's take on biopolitics is a synthetic path toward overcoming the one-sidedness of naturalism/biologism & politicism in the understanding of life & politics in a global age. Biopolitics goes beyond its conceptual definition & becomes a first-rate problem of relations between human life & the way in which state regulates life in the global order of power ever since the traditional understanding of sovereignty & of natural & human rights ceased to be valid. Adapted from the source document.

The author analyzes the reasons for critical reconsideration of contemporary globalization theories at the beginning of the 21st century. An attempt at a paradigm transformation of the social, political and cultural development shows that the possible end of globalization -- as (1) a neoliberal ideology, (2) social paradigm of world development and (3) modernization strategy of transformation of the global age -- points out how the complex concept of culture is pertinent for all the relevant end-of-globalization theories. Now that culture has become both means and end of identity in a global age, we are left with the task to consider why the postmodern concept of culture, has in its plural meanings, been deconstructed in a biopolitical nexus of power. Theories of a turning point at all levels, at which a relation to space and time is established in the global world, point out to the comprehensive transformation of humanity and its social and cultural environment. Through analysis of the complexity of culture (Urry), biopolitics as the end of identity and three attempts at a critique of globalization as the end of history in the works of Wallerstein, Harrison and Rosenberg, the author concludes that culture as an empty hologram of power is not an alternative to globalization, but only its self-organizing system of ideological hegemony. Adapted from the source document.

The author analyzes the reasons for critical reconsideration of contemporary globalization theories at the beginning of the 21st century. An attempt at a paradigm transformation of the social, political and cultural development shows that the possible end of globalization -- as (1) a neoliberal ideology, (2) social paradigm of world development and (3) modernization strategy of transformation of the global age -- points out how the complex concept of culture is pertinent for all the relevant end-of-globalization theories. Now that culture has become both means and end of identity in a global age, we are left with the task to consider why the postmodern concept of culture, has in its plural meanings, been deconstructed in a biopolitical nexus of power. Theories of a turning point at all levels, at which a relation to space and time is established in the global world, point out to the comprehensive transformation of humanity and its social and cultural environment. Through analysis of the complexity of culture (Urry), biopolitics as the end of identity and three attempts at a critique of globalization as the end of history in the works of Wallerstein, Harrison and Rosenberg, the author concludes that culture as an empty hologram of power is not an alternative to globalization, but only its self-organizing system of ideological hegemony. Adapted from the source document.

The contemporaneity has been redefined, the transition has happened. Symptoms of its end were as follows: redefinition of the concept of democracy, crisis of the classic notion of value and the failure of U.S. unilateralism. Objective determinants of the new order – arising from the crisis of sovereignty – are grounded in the separation of legitimacy and effectiveness. The constituent power is redefined as immanent tool for ordering actions. On the one hand, the biopolitical structure of reality nowadays enters the conflict with the old concept of law, on the other, it dislocates the relation between technical and political composition of the labor force. A loss of a control over a new, socialized form of living labor by the power becomes paradigmatic for the contemporaneity. Worker doesn't contact with profit but rent, he stands in the front of "collective capitalist", who is now a forger of the social work. In this situation, a constituent resistance is realized in a practice of exodus. The resistance becomes also a process of reclaiming the common. The common, which is opposed to the private, as well as to the public, becomes a dispositive of radical and democratic form of governance. ; Współczesność została zredefiniowana, przejście się dokonało. Symptomami jego końca były: przewartościowanie pojęcia demokracji, kryzys klasycznego pojęcia wartości i klęska unilateralizmu USA. Obiektywne determinanty nowego porządku tkwią w wynikającym z kryzysu suwerenności rozdzieleniu legitymizacji i skuteczności. Władza konstytuująca zostaje zredefiniowana jako immanentna dla działań porządkujących. Biopolityczna struktura rzeczywistości z jednej strony wchodzi dzisiaj w konflikt ze starym pojęciem prawa, a z drugiej zaburza relację między technicznym a politycznym składem siły roboczej. Paradygmatyczną dla współczesności staje się utrata kontroli przez władzę nad nową, uspołecznioną postacią żywej pracy. Pracownik stykając się już nie z zyskiem, a rentą, staje przed "kolektywnym kapitalistą" jako fałszerzem pracy społecznej.W tej sytuacji konstytuujący opór realizuje się w praktyce exodusu, który staje się także procesem odzyskiwania dobra wspólnego. Dobro wspólne przeciwstawiając się "temu, co własne", będącemu podstawą zarówno tego, co prywatne jak i tego, co publiczne, staje się urządzeniem radykalnego demokratycznego zarządzania.

Abstract The paper entitled How to rule in times of Victorian postapocalypse? Issue of power in the "Frostpunk" video game attempts to characterize power in a fictitious world of Victorian postapocalypse. The text has been divided into four thematic sub-chapters. Part one, a Victorian postapocalypse, explains the use of the term Victorian postapo in modern fantasy, and the short genesis of the post-apocalyptic convention. It was derived from classic horror novels such as Marry Shelley's The Last Man, Herbert's G. Wells's The war of the Worlds. These novels can be called the first works of the Victorian postapocalypse. The next subsection, Frostpunk, is an introduction to the world of the game, its mechanics and the presented story. The next part entitled "The government of souls" contains the characteristics of the Polish video game "Frostpunk". This game is one of the latest steampunk convention works. It has been discussed in the context of the issue of power. The presented characteristics of the system, the prevailing rules and communication at the level of the overseer-society bear the marks of the "state of emergency" (Agamben). Existing force in the game is one of the most powerful weapons in the arsenal of the overseer, and that gives him full control. The reference to Foucalt's term of biopolitics is important the context of postapocaliptic society (Nijakowski). The survival of humanity is the priority of the survivors. Deprived of rules, power and self-organization, people strive to create a new system, even if it brings with it the necessity of getting rid of one's own personality. Frostpunk, which is a steampunk game, appeals not only to the stylistics, but also to the ideological assumptions characteristic of its first wave of this convention. It appeals primarily to "punk" rebellion. The old model of power proves unable to function in postsociety and falls, replaced by a new one, still imperfect but flexible and constantly evolving, which is described in the postapocalyptic reflection part. ...