Histoire de la sexualité 1: la Volonté de savoir Epub

Histoire de la sexualité 1: la Volonté de savoir [Reading] ➿ Histoire de la sexualité 1: la Volonté de savoir ➶ Michel Foucault – Thomashillier.co.uk Histoire de la France Vikidia l’encyclopdie des ans L'Histoire de la France est une histoire sculaire c'est dire u'elle s'tale sur plusieurs siclesEn voici uelues grands moments Il est difficile de Histoire de la France Vikidia la sexualité eBook ✓ l’encyclopdie des ans L'Histoire de la France est une histoire sculaire c'est dire u'elle s'tale sur plusieurs siclesEn voici uelues grands moments Il est difficile de donner une origine la France Elle s'est constitue petit petit Certains historiens font commencer l'histoire de la L'Histoire claire le prsent la Une Herodotenet L’Histoire universelle de Nandertal nous rcits par des historiens France religions guerres politiue moeurs arts etc phmride vidos Histoire de la mode les grandes tendances mode par Retrouvez l'histoire de la mode les grandes tendances de la Histoire de ePUB ½ mode par dcennie sur ellefr Tout ce ue vous devez savoir sur la mode des annes aux annes Pre Geoffroy de la Tousche L’histoire de Jeanne d’Arc Avec ces trois objets on peut lire l’histoire de Jeanne l’histoire de la France l’histoire complexe de la foi dans notre pays et l’histoire si riche de son dveloppement politiue En GRAND ENTRETIEN Pouruoi la France a t elle du mal Ne pas faire une histoire des colons d'un ct une des coloniss de l'autre mais plutt une histoire de la relation coloniale et postcoloniale Ecouter de la sexualité PDF ↠ les tmoignages prendre au srieux Comit pour l'histoire de de la sexualité 1: la Kindle - la Poste Lhistoire de la Poste et de ses mtiers recle un vocabulaire spcifiue riche et vari Dcouvrez en la varit Chronologie Pour connatre en dtail les grandes dates de l’histoire postale Dossiers documentaires Pour obtenir des informations gnrales sur les grands symboles de la Poste d'hier aujourd'hui Les dossiers Histoire de la cryptologie — Wikipdia L'histoire de la machine Enigma commence en uand un ingnieur hollandais Hugo Alexander Koch dpose un brevet de machine chiffrer lectromcaniue Ses ides sont reprises par le D de la sexualité 1: la Kindle - r Arthur Scherbius ui cre Berlin une socit destine fabriuer et commercialiser une machine chiffrer civile l'Enigma Cette socit fait un fiasco mais la machine Enigma a INDIT La Fraternelle histoires d'une Maison du Peuple Le Roi Lion L'histoire de la vie I Disney YouTube Dcouvrez la chanson L'histoire de la vie extraite du film Disney Le Roi Lion Ouvrez la description pour voir les paroles Toutes les musiues LeRoiLion Construction histoire de la tour Eiffel Site OFFICIEL C’est l’occasion de l’Exposition Universelle de date ui maruait le centenaire de la Rvolution franaise u’un grand concours est lanc dans le Journal officiel Les premiers coups de pelle sont donns le janvier Le mars la Tour acheve en un temps record ans mois et jours s’impose comme une vritable prouesse techniue.


10 thoughts on “Histoire de la sexualité 1: la Volonté de savoir

  1. Warwick Warwick says:

    This is a perfect example of the kind of writing characterised by Clive James as prose that ‘scorns the earth for fear of a puncture’ Foucault may be able to think – it's not easy to tell – but he certainly can't writeEverywhere there is an apparent desire to render a simple thought impenetrable When he wants to suggest that the modern world has imposed on us a great variety in the ways we talk about sex he must refer to ‘a regulated and polymorphous incitement to discourse’ When he advances the theory that the nineteenth century focused less on marriage than on other sexual practices he talks about ‘a centrifugal movement with respect to heterosexual monogamy’ When there is only one of something he calls it ‘markedly unitary’It almost becomes funny except that it tells us something about how loosely his ideas are rooted in reality Some people seem to think that complex prose must conceal a profundity of thought but good readers and writers know that the reverse is usually the case A thought which is impenetrable is not easily rebutted and so it may only seem correct by defaultFor example Foucault has the following idea that talking about sex is really an attempt to get rid of any sexual activity that isn't focused on having children It wouldn't be hard to pick holes in that argument partly because it uses terms we all immediately understand and which we can very uickly relate to reality But Foucault puts the theory like thisFor was this transformation of sex into discourse not governed by the endeavour to expel from reality the forms of sexuality that were not amenable to the strict economy of reproduction ?And you'll see from the suare brackets that I've left half the sentence out Here the argument is harder to refute not because it's any stronger but because it takes some effort to work out what the fucking hell the man is talking aboutWhere he cannot think of a roundabout way of saying something Foucault instead opts for words which might at least slow his readers down a bit like erethism And if no suitably obscure word is at hand he simply makes one up so we get a lot of these ugly formations which the postmodernists seem to love such as discursivity genitality or pedagogizationHere I should point out that from what I can tell all of this complexity exists in the original French and is not simply a fault in the translator Robert Hurley in my edition In fact sometimes Rob helps us out a bit such as when he translates the typical Foucaultism étatisation as the helpful phrase ‘unrestricted state control’ But there's only so much he can do If he'd put all of Foucault's prose into natural English the book would be a uarter of the sizeOn the few occasions when Foucault does deign to explain himself he only makes matters worse After several pages in which he makes much confusing use of the word ‘power’ he finally defines this vague term as the multiplicity of force relations immanent in the sphere in which they operate and which constitute their own organization; as the process which through ceaseless struggles and confrontations transforms strengthens or reverses them; as the support which these force relations find in one another thus forming a chain or a system or on the contrary the disjunctions and contradictions which isolate them from one another; and lastly as the strategies in which they take effect whose general design or institutional crystallization is embodied in the state apparatus in the formulation of the law in the various social hegemoniesMy point is not that Foucault makes the reader do unnecessary work although that's certainly an inexcusable flaw in anyone who wants their view to be taken seriously a reader should be working to engage with an argument not having to rewrite the whole damn thing in his head as he goes along No my point is that Foucault not only confuses the reader he confuses himself Having decided as a mathematician decides that x euals four that ‘power’ euals a whole range of ‘force relations’ he then combines it with other comparably dense terms and juggles them around and puts them together until you have to at least suspect that the underlying reality has been lost to Foucault as well as to usEvidence of his own confusion therefore seems built into the texture of his sentences He calls the family unit for instance ‘a complicated network saturated with multiple fragmentary and mobile sexualities’ The idea of multiple sexualities is fairly clear an assertion that for example homosexuality and paedophilia play their part in family life along with heterosexuality He offers no evidence for it but at least it is a proposition we can examine But what about fragmentary sexualities? What on earth is a fragmentary sexuality? Perhaps one which is in some way both hetero and homo? How does a fragmentary sexuality manifest itself in terms of behaviour or desire? There are no answers And then we also have the ‘mobile sexualities’ which sounds like some kind of wonderful bus service but which presumably we are meant to understand as sexual feelings that keep changing To deal with any one of these ideas is problematic To deal simultaneously with all three and then to imagine such concepts ‘saturating’ a ‘network’ is just not a serious argument – it's a huge act of intellectual masturbationAnyone can play this game The opposing view to Foucault's is the traditional idea that the Victorians were frightened and offended by their sexual feelings and that conseuently their society worked to repress sex But if we wanted to protect the argument from attack we could easily rephrase it and say that the dominant narrative of Victorian social constructs was characterised by a repressive power projection whose motus was the twin stimuli of psychological terror and physiological disgust This is harder to argue against because it has less meaning Similarly many of Foucault's arguments are to paraphrase Wolfgang Pauli so badly expressed that not only are they not right they're not even wrong


  2. Michael Michael says:

    Read in full in the wake of finishing Byung Chul Han’s Psychopolitics and the whole seems less striking than the parts assigned to undergrads Foucault’s language is opaue but playfully so and not as hard to understand as his reputation suggests The work’s main weakness is that the same dozen ideas are repeated again and again in so many ways without being nuanced or backed up by empirical evidence As history it’s paper thin and as theory it’s dated full of ideas that by now have been fully absorbed into the mainstream


  3. Asam Ahmad Asam Ahmad says:

    The History of Sexuality is not really a history of sexuality It is rather a genealogical study of a specific historical political discursive construction called ‘sexuality’ – a construction that has been deployed since its inception to police bodies and to service the social political economic exigencies of power Foucault begins by uestioning why we so ardently believe that our sexuality is repressed – why we think 'confessing our sex' is a liberatory or even revolutionary activity Unlike most people writing in the 70’s he did not think confessing the 'secrets' of our sex would lead to a revolutionary utopia in which we all live happily after In the HoS he explores how the idea of sexuality functions – what uses this idea has for the discourses of powerknowledge and how sexuality retains its false emancipatory sheen even as it services the needs of power in an increasingly subtle and insidious fashion Before Foucault power had been conceived of as performing an almost entirely negative function especially in relation to sex the conventional wisdom held that power only had the power to say no to censor to deny Power supposedly elided that which it wished to suppress ‘do not appear if you do not want to disappear’ and it had almost no 'productive' function Foucault notes that on the contrary since the 16th century power has demanded instead that sex confess itself beginning primarily but not exclusively in the form of the confessional and these confessions have been instrumental in creating the categories power wishes to police Foucault shows that if to talk of sex as was done before was prohibited after the 16th century not any less was said about it On the contrary ‘things were said in a different way; it was different people who said them from different points of view and in order to obtain different results’ 27 Sex was brought into new types of discourses ‘not the rigor of a taboo but the necessity of regulating sex through useful and public discourses’ 25 From the confessional Foucault traces the beginnings of new forms of pedagogies and discursive practices the codification of sexdesire into the field of rationality the birth of the science of demography along with demographic controls in the service of labor capacity the medicalization of sex with all its pathologizing tendencies the hysterization of women the increased regulation of onanism the intensification and normalization of the family unit and the discourse of marginal 'perverse' sexualities Clearly all these discursive practices did not repress sex so much as incite it to discourse This is where Foucault articulates his extremely influential notion of bio power In tangent with the rise of capital the exigencies of power have changed and evolved considerably over the past three centuries In 'Madness and Civilization' and 'Discipline and Punish' Foucault traces the development of power from a few sovereign points of contact with the general population to its sublimation into the entire field of social relations – power is concerned no longer simply with extracting taxes or punishing criminals it is now in the business of administering life itself This is a considerable shift – and in the HoS Foucault argues that the deployment of sexuality was indispensable to this shift For the deployment of the idea of sexuality is not really about sex – it is about bodies specifically the policing managing and control of bodies hence 'bio power' Sexuality is not a stubborn drive ‘disobedient to a power which exhausts itself trying to subdue it’ 103 It is rather an ‘especially dense transfer point for relations of power Not the most intractable element in power relations but rather one of those endowed with the greatest instrumentality useful for the greatest number of maneuvers and capable of serving as a point of support as a linchpin for the most varied strategies’ 103 Just as the legal judicial system is no longer content to simply punish the criminal for the crime she has committed postulating instead the need for disciplining the individual's entire existential being the deployment of sexuality makes sex no longer simply something one does but rather something one is This deployment thus allows the policing of bodies in a way that was unimaginable before the advent of this interlocking network of discursive practices Foucault argues that our innermost 'identity' has been tied to sex not to emancipate us from power’s regulatory demands but in order to service its most urgent tactical exigencies Foucault's theory of power is clearly still incredibly relevant today if not so The idea that power is productive that it is exercised and not held that it is immanent in all social relations etc seems to be the modus operandi of most regulatory mechanisms of power today as well as being the foundation of almost all critical theory written since the 80's This analytics of power is particularly useful in the post 911 era where power has literally created and continues to create the categories necessary for the indefinite deployment of its hegemonizing regulatory and disciplining technologies Of course there are still than a few critiues I could make of this text the irritating refusal to let go of the exclusionary use of the male pronoun the scant mention of women aside from their hysterization under new power regimes the tendency to make power seem totalizing and omniscient the bizarre contrasting of the West's science of sexuality with the Other's the orient's? erotic art and the refusal to trace a genealogy of the body or even uestion how the body itself is discursively constructed for the demands of powerknowledge One could and should make all of these critiues But regardless this is one of those seminal texts that should be read by everyone interested in how power functions today


  4. AC AC says:

    Disappointing esp after reading a masterpiece like Discipline and Punish This book consists of a serious of loosely connected and individually incomplete meditations on various topics that are intended to serve not very successfully imo as a prolgomena to a history of sexuality Indeed the project was abandoned what was eventually publishd as vols 2 3 was part of a newly and differently conceived project begun several years later proving that the current work was a failure It should not have been published and one can assume that MF may have felt the pressure to come out with another book fast to capitalize on the success of DPParts I III contain suggestive hints on the relation of sex in the formation of the Self whereas for Freud the ego is constructed at the boundary between desireid and reality for Foucault the Self is constructed at the boundary where superego ie the administrative gaze of PowerKnowledge inscribes itself upon the body This is a brilliant conception and a fascinating answer to the inherited problem of the transcendental ego but it is really only adumbrated in these chaptersPart IV deals with method and is long and dull and can be skimmedPart V then takes the topic of sex in the direction of MF's new interest in biopower which was then the topic of the Collège de France lectures of these years 1976 1979 before he turned back at the end of his life both in the lectures of 1981 1984 and in vols 2 3 of Sexuality to the problem of the constuction and the hermeneutics of the Self a topic that Dreyfus Rabinow also discuss in detail at the end of their study


  5. Trevor Trevor says:

    A much difficult Foucault and not nearly as interesting as his history of madness He seems to take a long time to get started and does seem to repeat himself an awful lot All the same the ideas around the difference between Western and Eastern notions of sexuality are well with thinking about Essentially Eastern sexuality is an erotic thing something understood through experience Western sexuality is 'scientific' in the sense that it only makes sense once we can talk about it Freud is interesting in this context Foucault makes a remarkable observation that psychoanalysis serves much the same function in the Western tradition as the Catholic confession did We can only be sure our sexuality is 'normal' once we have been able to verbalise our concerns and have these assessed and approved by an expert Foucault has occasional insights that really are mind blowing But this book is hard work and it is hard to see what point is served by making it uite so difficult


  6. a.novel.femme a.novel.femme says:

    um what can i say about this book that hasnt already been said? i read it my second year of college and it blew my mind and in a good way unlike kant who made me cry actual tears in overwhelming frustration foucaults ability to trace the burgeoning relationship between science and sexuality the changes in the ways of perceiving a womans body the notion of the creation of a sexuality and of course the dynamics of power and discourse are nothing short of brilliant in this classic study of poststructuralism one dissatisfaction which is true of the majority of foucaults works he implies sometimes vehemently than others that everything starts in the modern era which is as known to numerous scholars simply untrue i wish he were alive id buy him a beer and beg him to love me even though i am lacking the proper sexual organs that he was attracted to i love me some foucault


  7. Stef Rozitis Stef Rozitis says:

    I was unsure how many stars to give it but after reading the critiues of it by some readers I need to give it a lot of stars because the critiues just don't make sense It does lose a star from this subjective and biased reader for consistantly using terms like man and men for humans even though there IS an awareness of misogyny in the history I do think the author could have worded that better uite probably I have the translator to blameThis book is hard to understand densely and complexly written and seems to meander off topic and around the point at times but if you follow it it draws the connection back in to show all the ways that sexuality and sex itself are constructs of human society and imbued with power relationships not by accident or as a side effect but as constituent parts of what sex is I got into a sort of incoherent argument with a girl at a pub immediately after reading this because we were both drunk I agree with Foucault and I think I came across as thinking sex is bullshit or bad or something I don't think Foucault's argument is that we should dismantle sex or anythingpleasure and connection are things that people like and want and need but just that sex is one way of putting pleasure and connection together and also contains other ingredients and that maybe we can invest less strongly in some of the myths around sex eg that it is a natural or the only way to enjoy pleasure and connectionI do think that humans need societies and social constructions have a function YES for power but also for other things so to transform a social construction like sex does not necessarily mean being prohibitive towards it or banning it or even overthinking it particularly in the moment when connection and pleasure are happeningI don't think I understood every sentence and every paragraph perfectly and I will have to come back to the book in order to understand it better Some of the ideas in it are transferrable to other fields of power not just sexuality On p43 I learned some knew words that I had to googleDo you know what a gynecomast was? Even google can't tell me what mixoscophiles areAnyway a fun read for a rainy afternoon long drawn out couple of months of stretching your brain


  8. Caterina Caterina says:

    The aim of this series of studies? To transcribe into history the fable of Les Bijoux indiscrets Among its many emblems our society wears that of the talking sex In the space of a few centuries a certain inclination has led us to direct the uestion of who we are to sex The West has managed to bring us almost entirely—our bodies our minds our individuality our history—under the sway of a logic of concupiscence and desire Sex the explanation for everything” pp 77 78In the mid nineteen seventies Foucault published this powerful introductory volume an in depth analysis that overturned then accepted notions He saw “sexuality” as a construct of power instrumental in the transformation in the Western world from a society of “blood” whose primary power was to take life or let live to a society of “sexuality” with a new form of power “bio power” which exercised ever increasing surveillance and control at the minute level of individual bodies as well as populations This power began he says as the effort of the rising bourgeois classes to enhance their own strength health and dominance over the nobility which formed the basis for the rise of “biological” racism in the 19th century and with it the ability to dominate and exploit the working classes Its “strategies” within the field of sexuality were four fold “the hysterization of women which involved a thorough medicalization of their bodies and sex was carried out in the name of the responsibility they owed to the health of their children”; “the sexualization of children ie campaign to prevent sexual activity in children including masturbation was accomplished in the form of a campaign for the health of the race”; the regulation of fertility; and the psychiatrization of perversions pp 146 147 Laying the foundations for the invasive medical psychiatric and governmental scrutiny and control of the sexuality of women children married couples and people with sexual perversions Foucault's term right up through today's endless excessive discourse about sex were changing practices of confession and spiritual direction in the Christian Church dating from the 16th century where Foucault believed talking about sex created dynamics of power and pleasure for both the confessor and the one making the confessionThrough the “deployment of sexuality” for the purposes of power and control we have now come to the bizarre place where according to Foucault “It is through sex that each individual has to pass in order to have access to his own intelligibility to the whole of his body to his identity Through a reversal that doubtless had its surreptitious beginnings long ago we have arrived at the point where we expect our intelligibility to come from what was for many centuries thought of as madness; the plenitude of our body from what was long considered its stigma and likened to a wound; our identity from what was perceived as an obscure and nameless urge for centuries sex has become important than our soul important almost than our life Sex is worth dying for When a long time ago the West discovered love it bestowed on it a value high enough to make death acceptable; nowadays it is sex that claims this euivalence the highest of all p 156“We must not think that by saying yes to sex one says no to power; on the contrary one tracks along the course laid out by the general deployment of sexuality It is the agency of sex that we must break away from if we aim to counter the grips of power with the claims of bodies pleasures and knowledges The rallying point for the counterattack against the deployment of sexuality ought not to be sex desire but bodies and pleasures” p 157 In this first volume Foucault does not delve into what he might mean by “bodies and pleasures” nor how they might be a “rallying point for the counterattack against the deployment of sexuality” Is it possible that Foucault himself died for sex or would it be accurate to say he died for bodies and pleasures? I don’t know This is the first book I’ve read by Foucault; I wanted to read his work because of its enormous influence on Western culture and its intelligent original controversial analysis I am not saying that I agree with his conclusion; I would be much inclined to see the only possible rallying point as that of love in the Christian sense of agape or caritas caring for one another By this I do not mean to imply that Foucault did not care for others; I believe he did I would also like to see contemporary ie the 2000s critiue and feminist critiue of what he said For instance writing pre sexual abuse crisis he seems uite insensitive to issues like sexual molestation of children including parental incest and in expounding his views of the deployment of sexuality as strategies of sovereign power he never mentions and to be fair it is not his focus the many benefits to women and children of programs of public health and other aspects of “bio power” A final note I find Foucault’s writing to be very well organized clear and intelligible a breath of fresh air in a field where so much of the writing is so very difficult to decipher I'm utterly puzzled by those who think his writing is unclear He also seems to me uite non polemical — he does not engage in emotional attacks but in uiet powerful analysis — something I also appreciate


  9. Kristen Shaw Kristen Shaw says:

    In the words of my professor we're living in a post Foucauldian world so this will seem really self evident but that doesn't mean its right Coming from that angle I've been reading from a very critical position I like Foucault's thesis and his examination seems pretty exhaustive at least historically I'm really caught on the discussion of the bourgeoisie and proletariat 'sexual bodies' Foucault's statement that the technology of sexuality and proliferation of sexual power discourses were essentially produced by the dominant class is interesting and seems to contradict his thesis that sex was not repressed for the sake of economic gain but rather produced within a fluid discourse or network of power implying that this is somehow seperate from economic concerns? Sex may not have been repressed but it was certainly produced to ensure particular economic performance Reading Eros and Civilization by Marcuse really adds to this text and produces some excellent uestions I like the combo of the latter Marcuse text Freud's Civilization and its Discontents and The History of Sexuality all of which bounce off one another really nicely This is a smooth read not incredibly dense suitable for an introduction I will reserve further criticism until after I've read the other volumes


  10. Ali Ben Ali Ben says:

    Why one review?Reading our comrades' review one is very surprised First of all many seem to think this book outdated which is uite surprising towards Foucault's writings the uestion probably is if we failed the test of time rather than if he didMore interesting most seem to be deceived by the title and assume this is a book about sexualityIndeed the discourse on sexuality Victorian Era confession psychoanalysis etc forms its background The real subject however is power and the subject this book was written just after Discipline and Punish where his thesis on power were already outlinedAs such it contains Foucault's famous criticism of the sovereign theory of power It also deeply contested the conception of power as being exclusively a censorship machine which says what is right and what is wrong what is legal and what is illegal Power is also something which produces stuff the last chapter on populations and nazism should be enough for readers to understand that this book is concerned with something much larger than sexuality


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