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Other contributions argue that the bioeconomy amounts to a political epistemology: a new mode of ordering socio-technical relations, regimes of truth, and systems of values (Sunder Rajan 2006, 2012; Larsen 2007; Cooper 2008).
In his analysis of education policy documents, Ball (1994) argued that the government officials in the Ministry of Education justified certain "authoritative allocation[s] of values" (p. 3) as "regimes of truth" (p. 22) to promote their political ideology.
These are implanted within networks of social and political control, described by Foucault as "regimes of truth," which function to legitimize what can be said, who has the authority to speak and be heard, and what is authorized as true or as THE truth.
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The purpose is to display the historically contingent regime of truth for speaking about fraud, risk and responsibility in organizations.
This regime of truth, in Foucault's words, is "the status of those who are charged with saying what counts as true" (Foucault and Gordon 1980, p. 207).
Such political discourses on rejecting Chinese Confucianism, as Foucault argued, play a vital role in constituting a particular "political regime of truth" (Foucault and Gordon 1980, p. 207).
For example, in the context of Taiwan, Chou and Ching (2012) argued that the effects of globalization on local education policies have been accepted as a regime of truth in Taiwanese society.
Such discussions, Foucault and Gordon (1980) argued, are important, as they help to uncover "the political regime of truth (p. 133)," such that the possibilities of different forms of educational change could be explored.
New patterns of governance and information technology produced what's now called "historical time", a regime of truth based on evidence and analysis that's codified in written documents and housed within the walls of archives.
He finds the move to restrict tobacco-industry funding for research into the health effects of tobacco to be the equivalent of the Soviet government's efforts to create a "regime of truth" by outlawing research into genetics.
Communication scholar Jack Bratich explains via Michel Foucault that conspiracy theories participate in any society's "regime of truth" or the politics surrounding the techniques and standards that a society uses to determine "true" from "false".
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