This book is not about sex and sexuality it s rather concerned with the discourse about sex and sexuality between the 17th and 20th century Foucault discusses discretion in the discourse about sexuality and other related aspects from a sychologicalsociologicalpolitical oint of viewHe first explains The Repressive Theory which claims that the history of sexuality in the Zees Story past couple of centuries was based on repression Where sex was considered taboo in case it wasn t for reproductionurposes And the only way to liberate ourselves from that repression is to be basically open about our sexuality To talk about sex and to enjoy itBut Foucault disagrees with that claim and tackles the rogress in sexual discourse in the ast 300 years How it developed from a topic that is discussed strictly between spouses into art of confessions Christians made in the church only the become a matter of ublic interest in the 18th century in schools especially regarding children and gender separation It is also worth mentioning that Foucault discusses how homosexuality ceased to be associated with acts and became associated with the erson s identity later in the 19th centuryIt s interesting how Foucault regards rostitution and All Lost Things psychiatry as safe outlets for confessing improper sexual feelings in the repressive theoryI also like how he suggests that discourse on sexuality a mere revolt against this repressive system is a matter ofolitical liberation rather than intellectual analysisThe bottom line from this book for me is the followingThe notion of secrecy regarding sex and any other subject that is dealt with with discretion is itself art of the discourse on sex or that subject Meaning that our talking about something as if it were a secret as something hidden is what drives us to uncover it and learn about it So I am actually glad that I read the entire THREE VOLUMES OF HISTORY OF SEXUALITY BY MICHEL FOUCAULT volumes of History of Sexuality by Michel Foucault though I enjoyed reading Foucault s dissemination of the discourse on sexuality through ancient Greek text Like volume two repetitive debatable and digested with a grain of salt This assage from Seneca though Disce gaudere learn how to feel joy says Seneca to Lucilius I do not wish you ever to be deprived of gladness I would have it born in your house and it is born there if only it is inside of you for it will never fail you when once you have found its source Or this Pseudo Lucian
pledge to unite my bones with his and To unite my bones with his and to keep even our dumb ashes apart After finishing the third volume of this series I realized that my rating for volume 1 four stars was too low By the end of this book Foucault s method much slower One Man's Justice paced and careful than in hisrevious works has begun to make sense Volume 2 wasn t bad its A Little Hotel On The Side points were interesting and arranged in a clever way but it s volume 3 in which MF begins to make a series of subtleoints about the changing nature of the conjugal relationship and the Heute Ziehst Du Aus: Roman propriety of love for adolescent boys where it all seems to come together The sources used here range from some of Plutarch s lesser works to a book on dream interpretation by Artemidorus Foucault s discussion of this intriguing text makes for an excellent first chapter even if some of the conclusions he draws from it about the acceptability of various sexractices such as mother son incest aren t sufficiently developed later in the book The novelty of these sources sets this book apart from volume 2 which had been built around the greatest hitmakers of Greek science and hilosophy Hippocrates Plato Xenophon Aristotle etc however given its freuent references to that earlier book volume 3 shouldn t be read as a standalone text The real ity here is that Foucault never finished volume 4 which Kapriolen Des Schicksals[Roman] probably would have stood among his greatest achievements All of his references to the development of Christian thinking about sex which this volume is careful to remind us is NOT merely theroduct of Stoic self. Michel Foucault takes us into the first two centuries of our own era into the Golden Age of Rome to reveal a subtle but decisive break from the cla. ,
Characters Histoire de la sexualité 3 Le Souci de soi,
Denial or earlier Greek attempts at mastery and moderation but yet another stage in the history of this subject which are foreshadowed throughout the series thus remain unresolved By way of aside this volume robably represents Foucault s clearest writing as well his most useful history from the standpoint of actually learning about and remembering the material discussed therein A direct continuation of volume 2 The final section brings the whole Over Mintmarks and Hot Repunched Mintmarks project into a bit clearerspective on how these works connect to
modern society but that was a task he set asside in full forsociety but that was a task he set asside in full for unfinished fourth volume which he was working on when he died Still we can ick up some of the comments reviewed throughout volumes 2 and 3 as well as some of his interviews and One Day in December piece together an interesting ethicoolitical Alamo Story: From Early History to Current Conflicts perspective of the self and and its constitution While in the second volume of The History of Sexuality Foucault s historical work inarts seemed a bit uninspired to me here he is again delivering a well constructed argument and concise analysis of a wide range of texts Like in the revious volumes he is concerned with the historical construction of the concept of sexuality especially in relation to what he calls techniues of the self and an art of existence Especially interesting in the third volume is his discourse on individualism which he sees clearly differentiated from the knowledge and care of the self A very thorough nuanced and interesting historical read This installment advances historically beyond the ancient Athenian olis to the writings of the late Roman Republic and early Empire developing from the chresis aphrodision to the epimeleia heautou and their conseuent romanizationHe opens with a discussion of the Oneirokritikon of Artemidorus Ephesius which involve a hermeneutics of dreams and which has much to say about erotic dreams 4 ff Much typology here dreams of sex in conformity with law against the law against nature it reminds one of the typology of Isabel de Solis, Soraya: Un Cuento de Amor En La Alhambra passions in de Sade s 120 Days there the erotic dreams of the French aristocracy For Foucault the importance of Artemidorus is that his interpretation uite regularly discovers a social signification in sexual dreams 27 there are reasons for this such as the linguistic ambivalence in key Greek terms that can be sexual orolitical depending on context but salient is that Artemidorus wrote his oneirics mainly to men in order to help them lead their lives as men 28 so an impossibility of disentangling as in Volume II sex and gender from sexuality orientation and identity on the one hand and one s life in the oikos from life in the Out of the Box polis on the otherArtemidorusresentation itself is a model of restraint no caresses no complicated combinations no The First Secret of Edwin Hoff phantasmagoria just a few simple variations around one basic formenetration 29 This is because his interest is the male organ the one called anagkaion the necessary art whose needs compel us and by whose force others are compelled 33 The important Greek concept is Anagke necessity it is the force that reuires Agamemnon to sacrifice his daughter the force that compels Odysseus to cast infant Astyanax from the walls of Troy it is the ultimate engine of Greek tragedy and Astyanax from the walls of Troy it is the ultimate engine of Greek tragedy and inevitable dilemmas what brings into confrontation the eual rights of the agonists between whom force must ultimately decideSo follows the Romanization of the ancient epimeleia heautou as the cura sui 45 et se working through the Roman hilosophical schools with attention to Stoics Epicureans and so on Roman marriages 70 et se love is carefully differentiated from the habitual sharing of existence 79 The analysis of the body is informed by Galen and the Roman hysicians 105 ff Sex is medicalized in this context as both an involuntary violence of tension and an indefinite exhausting expenditure 113 Nevertheless sexual abstinence was not regarded as a duty certainly nor was the sexual act represented as an evil though Ssical Greek vision of sexual leasure He skillfully explores the whole corpus of moral reflection among hilosophers Plutarch Epictetus Marcus Aur. His medical literature s on health risks helped create later moralisms through an insistence on the ambiguity of the effects of sexual activity 122 Ultimately the hysicians roposed a sort of animalization of the epithumia that is a subordination as strict as Lignin Biodegradation: Microbiology, Chemistry, and Potential Applications: Volume II possible of the soul s desire to the body s needs an ethics of desire that is modeled on a naturalhilosophy of excretions 136 This is not the belief of the Stoics on the one hand or Diogenes on the other of courseThe argument regarding the Roman Something Wicked proprietor s relation to his wife follows the trajectory of a stylistics of living as a couple in an art of conjugal relationship in a doctrine of sexual monopoly and in an aesthetics of sharedleasures 149 which would have been innovative at the time we must note Marriage itself is not considered an aesthetic beneficence but is rather a duty 155 Later a Christian Velvet Ropes (Club Undercover pastoral ministry will attempt to regulate everythingositions freuency gestures each Freud and His Followers partner s state of mind knowledge by one of the intentions of the other signs of desire on one side tokens of acceptance on the other 165 Greek and Roman writings are not concerned with this sort of totalitarian control But we did see some writers discuss the aphrodisia dikaia legitimateleasures which concerns Pjesme pleasures that theartners enjoy together in marriage and for the urpose of begetting children 168 69 Though that seems thuggish to me there are subtleties In the same way and just as the task of Dionysus is not in the fact of drinking intoxicating wine the task of Aphrodite ergon Aphrodites is not in the mere relating and conjoining of bodies synousia meixis it is in the feeling of friendship hilosophrosyne the longing othos the association homilia and the intimacy synetheia between two eople 182 This leads inexorably to the monopolistic rinciple however no sexual relations outside marriage A reuirement of dehedonization sexual intercourse between spouses should not be governed by an economy of leasure A rocreative finalizations its goal should be the birth of offspring id The final chapter concerns the procreative finalizations its goal should be the birth of offspring id The final chapter concerns the of the ederasty and ephebophilia 190 et se As in Volume II Nacht plenty of interest Veryrecise local readings of the writers at issue Bring on the English translation of recently discovered Volume IVRecommended for readers who approach cum multa modestia et ti The Plutarch chapter alone is worth the rice of admission Before I start I d like to warn you that there s a NSFW link in this review it s the one about Sappho Foucault analyzes the importance of self discipline when it comes to sexual relationships and marriage the normalization of heterosexuality through marriage and the condemnation of homosexuality by greek and by some roman thinkers argues that a lot of it though it influenced Christianity is not uite at the same level of banning homosexuality and masturbation He analyzes the medical and hilosophical oint views and uotes authors but bases his views on a fundamentally incorrect reading of Church Fathers to argue that married couples out not to get any kind of leasure out of sexual acts which is not what they meant at all I wonder how interested would Foucault be in Theology of the Body considering it didn t exist at his time but The Collaborative Habit: Life Lessons for Working Together probably not much Orrobably a lot just to trash talk it because it s Curse of Rocky Colavito presented in a friendly way but it s repressive stuff from the ChurchI disagree with Foucault and maybe because of an Augustinian Renaissance approach I believe a lot of the common sense of stoics and other virtuousagan hilosophers may have aved the way for Christianity As a Catholic of course I believe that Jesus coming is the ful Interesting take on how ancient Greek and Roman customs and medical ideas became the source of many of our modern hesitations surrounding sex and the care of the self Some say Foucault made up a bunch of his references but I like the text and it has some novel ideas. Elius Seneca and hysicians of the era and uncovers an increasing mistrust of leasure and growing anxiety over sexual activity and its conseuences.