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Subjectivity and Truth 2017 - Lectures at the College De France, 1980-1981 (Paperback, 2017 ed.)
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Subjectivity and Truth 2017 - Lectures at the College De France, 1980-1981 (Paperback, 2017 ed.)
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"The working hypothesis is this: it is true that sexuality as
experience is obviously not independent of codes and systems of
prohibitions, but it needs to be recalled straightaway that these
codes are astonishingly stable, continuous, and slow to change. It
needs to be recalled also that the way in which they are observed
or transgressed also seems to be very stable and very repetitive.
On the other hand, the point of historical mobility, what no doubt
change most often, what are most fragile, are modalities of
experience." - Michel Foucault In 1981 Foucault delivered a course
of lectures which marked a decisive reorientation in his thought
and of the project of a History of Sexuality outlined in 1976. It
was in these lectures that arts of living became the focal point
around which he developed a new way of thinking about subjectivity.
It was also the moment when Foucault problematized a conception of
ethics understood as the patient elaboration of a relationship of
self to self. It was the study of the sexual experience of the
Ancients that made these new conceptual developments possible.
Within this framework, Foucault examined medical writings, tracts
on marriage, the philosophy of love, or the prognostic value of
erotic dreams, for evidence of a structuration of the subject in
his relationship to pleasures (aphrodisia) which is prior to the
modern construction of a science of sexuality as well as to the
Christian fearful obsession with the flesh. What was actually at
stake was establishing that the imposition of a scrupulous and
interminable hermeneutics of desire was the invention of
Christianity. But to do this it was necessary to establish the
irreducible specificity of ancient techniques of self. In these
lectures, which clearly foreshadow The Use of Pleasures and The
Care of Self, Foucault examines the Greek subordination of gender
differences to the primacy of an opposition between active and
passive, as well as the development by Imperial stoicism of a model
of the conjugal bond which advocates unwavering fidelity and shared
feelings and which leads to the disqualification of homosexuality.
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