Abir A Chaaban Michel Foucault Foucault was born in Poitiers, France, on October 15, 1926.
He became academically established during the 1960s, when he held a series of positions at French universities, before his election in 1969 to the Collge de France, where he was Professor of the History of Systems of Thought until his death.
Foucault was very active politically.
He was a founder of the Groupe d'information sur les prisons and often protested on behalf of homosexuals and other marginalized groups. He frequently lectured outside France, particularly in the United States.
In 1983 had agreed to teach annually at the University of California at Berkeley.
An early victim of AIDS, Foucault died in Paris on June 25, 1984.
Michel Foucault His academic formation was in psychology and its history as much as in philosophy, his books were mostly histories of medical and social sciences.
Like Jean Paul Sartre, Foucaults early work started from an opposition to bourgeois society and culture and with a spontaneous sympathy for groups at the margins of the bourgeoisie (artists, homosexuals, prisoners, etc.).
Philosophically, he rejected what he saw as Sartre's centralization of the subject (which he mocked as transcendental narcissism).
Personally and politically, he rejected Sartre's role as what Foucault called the universal intellectual, judging a society in terms of transcendent principles.
Stanford Encyclopedia of Philosophy Michel Foucault First published Wed Apr 2, 2003; substantive revision Wed May 22, 2013 http://plato.stanford.edu/entries/foucault/
Michel Foucault His writings were in the critic of the institutions of power.
Key Concepts Discourse Knowledge/Power Discipline Governmentality and Biopower
Discourse
Foucault was interested in the phenomenon of discourse throughout his career, primarily in how discourses define the reality of the social world and the people, ideas, and things that inhabit it.
For Foucault, a discourse is an institutionalized way of speaking or writing about reality that defines what can be intelligibly thought and said about the world and what cannot.
In The History of Sexuality, Foucault argued that sex as pleasure was transformed into a discourse abut "sexuality in the act of confession . This discourse was then transformed into science in psychoanalysis which changed the way we think about desire, and pleasure.
In Foucaults argument, discourses about sexuality did not discover some pre-existing, truth about sexuality. It but rather reconstructed it through particular practices of power and knowledge production.
Social Theory Re-Wired Routledge http://theory.routledgesoc.com/profile/michel-foucault
Knowledge / Power
For Foucault, power and knowledge are related.
knowledge is always an exercise of power and power always a function of knowledge.
Knowledge/Power In the History of Sexuality. He outlines this thesis through confession.
Confession was a practice of the Catholic Church, that proliferated during the 17 th
century Counter Reformation. It then became diffused into secular culture in the eighteenth and nineteenth centuries.
Through the confession (a form of power) people were incited to tell the truth (produce knowledge) about their sexual desires, emotions, and dispositions.
Through confessions, the idea of a sexual identity came into existence, an identity that had to be monitored, and often controlled by state power.
Power/knowledge not only limits what we can do, but also opens up new ways of acting and thinking about ourselves.
Read: Social Theory Re-Wired Routledge http://theory.routledgesoc.com/profile/michel-foucault Discipline Discipline is a mechanism of power that regulates the thought and behavior of social actors through subtle means.
In contrast to the centralized sovereign force exercised by monarchs, discipline works within decentralized mechanisms of government. It reorganizes space and time, and everyday activities.
Surveillance is also an integral part of disciplinary practices.
In Discipline and Punish, Foucault argues that modern society is a disciplinary society. Power is exercised through disciplinary institutions (prisons, schools, hospitals, militaries, etc.).
Read: Social Theory Re-Wired Routledge http://theory.routledgesoc.com/profile/michel-foucault Governmentality and Biopower
In Security, Territory, Population, Foucault coined the concept of governmentality.
Governmentality is the art of governing, the populations.
In the History of Sexuality, Foucault demonstrates the decentralized mechanisms government uses to control and govern sexual conduct of population through the school s, statistics, hospitals and demographic management.
Foucault was especially interested in how, in contemporary times, the governing of conduct was increasingly focused on the management of populations.
The management of populations relied on biopower, which institutionalizes policies and procedures to manage births, deaths, reproduction, and health and illness within the larger social body.
Foucaults Methods of Analysis
Foucault developed two methods of analysis to de-scientify scientific truths in the social sciences
Archeology
He studies historical systems of knowledge to demonstrate the discontinuity of conceptual formations and discursive formations. The Archeology of Knowledge 1969, The Order of Things 1966.
Genealogy
A tactic of analysis he demonstrated in Discipline and Punish 1975. the History of Sexulaity 1976.. Society Must Be Defended". Lectures at The College de France,. 1975-76, Security Territory and Population Lectures at the Collge de France 1977 1978
How power uses conceptual formations to differentiate. The aim is to distinguishes between the dominant discourse and the discourse of resistance.
How does the discourse from below mobilizes power and changes the rules that determine the legitimacy of power.
In Surveiller ET Punir: La Naissance De la Prison, Foucault evaluates the juridical and philosophical discourses that led to the disappearance of torture as the most obvious encounter of the power to punish, and the birth of the prison as a new mechanism of punishment. This discourse was concerned with protesting old and static laws that demonstrated the brutality of sovereignty by torturing the condemned to death as a form of punishment. Foucault argues:
La protestation contre la supplices on la trouve partout dans la second moiti du XVIIIe sicle : chez les philosophes et les thoriciens du droit : chez le juristes, des hommes de loi, des parlementaires ; dans les cahiers de dolances et chez les lgislateurs des assembles. Il faut punir autrement : dfaire cet affrontement physique du souverain avec le condamne ; dnouer ce corps a corps, qui se droule entre la vengeance du prince et la colre continue du peuple, par lintermdiaire du supplici et du bourreau. Trs vite le supplice est devenu intolrable. Rvoltent, si on regard ou cote du pouvoir, o il trahit la tyrannie, lexcs, la soif de revanche, et le cruel plaisir de punir . Foucault, 1975 :75).
Abir A. Chaaban, 2008, Sovereignty, State Legitimacy and the Nation State: The Case of Lebanon. https://lau.academia.edu/AbirChaaban
In Surveiller ET Punir: La Naissance De la Prison, Foucault conducts his analysis by demonstrating torture as a form of punishment protested by discourse.
Torture disappeared publicly by the institutionalization of new procedures and mechanisms replacing torture as form of punishment implemented by the system of law.
This in effect led to the change in the rule of recognition and the validity of torture as a legitimate form of punishment. However, punishment itself did not disappear; punishment becomes hidden and implemented within new legal mechanisms and procedures, eliminating the protested brutality of torture, while maintaining the power to punish in the institution of the prison.
Discourse that resisted old and static rules is the mechanism that led to the emergence of new rules of recognition, consequently changing primary rules of obligation, and defining the legal system and its validity. Nevertheless, the sovereign power becomes hidden within mechanisms and procedures that implement its rules within institutions as in the case of prison that replaced torture.
Abir A. Chaaban, 2008, Sovereignty, State Legitimacy and the Nation State: The Case of Lebanon. https://lau.academia.edu/AbirChaaban
The History of Sexuality
Foucaults objective is to falsify what was known at the repressive hypothesis.
This thesis stats that sexual desires have been repressed and silenced since the eighteenth century.
Foucault demonstrates that sex as an object of knowledge was called into being once people began talking about it through the confession.
According to Foucault, knowledge is expressed through discourse, or the way we talk about things.
Discourse about sex through the act of confession brought into the interplay of relations of power a certain truth about sexuality.
This truth is then reworked in the process of psychoanalysis and the science of the sexual. The History of Sexuality
Foucault is interested in uncovering what he called the genealogy of knowledge.
He uses genealogy as a method to refute taken-for- granted truths.
He then aims at refuting the truth claim attached to the Repressive Hypothesis.
Ars erotica and Science Sexualis In Part III, Foucault distinguishes between two ways sexuality was spoken about: ars erotica and Science Sexualis.
Ars erotica or erotic art is an eastern conception of sex. Sex is seen as an art and not something dirty and shameful. Scientia sexualis", the science of sexuality. This science developed from the act of confession staring 17th century). Sex is seen as something one should repress, a sin.
ars erotica In the erotic art, truth is drawn from pleasure itself, understood as a practice and accumulated in experience; pleasure is not considered in relation to an absolute law of the permitted and forbidden, nor by reference to the criterion of utility, but first and foremost in relation to itself; it is experience as pleasure, evaluated in terms of its intensity, its specific quality, its duration, its reverberations in the body and the soul. (p.57) scientia sexualis Let us put forward a general working hypothesis. The society that emerged in the nineteenth century bourgeois, capitalist, or industrial society, call it what you will did not confront sex with a fundamental refusal of recognition. On the contrary, it put into operation an entire machinery for producing true discourses concerning it. Not only did it speak of sex and compel everyone to do so; it also set out to formulate the uniform truth of sex. (p. 69) Confession and the Science of Sex According to Foucault, scienta sexualis developed in the West.
It emerged from the act of Christian confession starting the Counter Reformation.
Sex through the process of confession becomes discourse, something to talk about.
A fixation with finding out the "truth" about sexuality arises, a truth that is to be confessed. scienta sexualis and psychoanalysis Foucault is presenting a critic of psychoanalysis and the truth attached to sexuality in the process of scientifying confession in the process of scientific liberation of the subconscious.
We Other Victorians This chapter starts with setting the argument of the Repressive Hypothesis.
The story goes Through the European history, human beings moved from the society where the talk about sex and sexuality were freely expressed, into the period where all these free expressions were repressed and became forbidden.
Western society moved from the end of Renaissance into the Victorian of 17 th century. In this period, sexuality was confined only within a home.
At the beginning of the seventeenth century a certain frankness was still common, it would seem. Sexual practices had little need of secrecy; words were said without undue reticence, and things were done without too much concealment
But twilight soon fell upon this bright day, followed by the monotonous nights of the Victorian bourgeoisie. Sexuality was carefully confined; it moved into the home. The conjugal family took custody of it and absorbed it into the serious function of reproduction. On the subject of sex, silence became the rule. (p. 1)
We Other Victorians P-5-6 The repressive hypothesis claims that of the reasons why this occurred, is the rise of capitalism during that time:
Production is at the heart of capitalism. Thus any kind of unproductive activity is incompatible with the work ethics.
Workers energy should be geared at production therefore sexual activities are to be corrected and disciplined.
We Other Victorians Madness which was an integrated part of the society was defined as abnormality.
It was viewed as a pathology that impaired social productivity and should be put away from others. This gave birth to asylum and mental hospital.
Any form of sexuality that was not productive was to be corrected. Adultery was seen a wrong act while homosexuality became a third sex. (Compare with Freud)
Non productive sexuality is then not essential to society. It should be suppressed. Such disciplinary methods were deployed in all disciplinary institutions like prisons, hospitals schools and universities.
Roy Hornsby, http://royby.com/philosophy/pages/love_sex_truth.html The Questions Foucault raises three doubts about this repressive hypothesis:
1) "Is sexual repression truly an established historical fact?" (1.10);
2)"Are prohibition, censorship, and denial truly the forms through which power is exercised in a general way, if not in every society, most certainly in our own?" (1.10);
3) "Was there really a historical rupture between the age of repression and the critical analysis of repression?" (1.10). The Repressive Hypothesis The Incitement to Discourse In Part II, Chapter I. Foucault starts with the falsification of the Repressive Hypothesis.
The method he adopts is genealogy.
How did sexual activity transform from an act to a discourse defining power relations in the state, government and the government of the population.
The Repressive Hypothesis The Incitement to Discourse
At the level of discourses and their domains, however, practically the opposite phenomenon occurred. There was a steady proliferation of discourses concerned with sex specific discourses, different from one another both by their form and by their object: a discursive ferment that gathered momentum from the eighteenth century onward. (p.18) The Incitement to Discourse Pages 18-21
The church played an important part during the seventeenth century when repression took place. Catholic pastoral after the Council of Trent. (p18)
The Christianity pastoral determined which acts are illicit according to marital obligation.
Heterosexual monogamy was promoted as the only acceptable sexuality where as homosexuals were criminals and that was when sex had become associated with sin.
The church in the 17 th century made into an obligation for everyone to confess regularly of his or her sin.
Foucault viewed this as a tool that controlled the sexuality of people in the form of discourse. All details of their thoughts, fantasies, acts and movements had to be told.
The Incitement to Discourse
Resistance to Victorian Puritanism My Secret Life *( page. ( 22-23)
Towards the beginning of the eighteenth century there emerged a political, economic and technical incitement to talk about sex( p 23-24). This discourse is not theoretical. It was derived by morality and rationality
At the beginning of the eighteenth century sex became a police matter. ( p 24) It became regulated in the internal power of the state.
The revolution against the king, led to the emergence of the of population and the management of the population as an economic and political problem. ( p25)
Governments perceived that they were not dealing with subjects, but with population.
At the heart of this political and economic problem of population was sex. Government must analyze, birth rates, the age of marriage, the legitimate and illegitimate births, the frequency of sexual relations, the ways to make them fertile and sterile..etc (26)
* Note: The Protestant English Revolutionaries were called Puritans. The Victorians are the bourgeoisie meaning the middle class that won the revolution against king, the nobles, and aristocrats.
The Incitement to Discourse Sex becomes an object of analysis. (26) Regulation and organization of child sex and at schools (26-27) Children sex Secondary schools The space and shape of classes The segregation between boys and girls at schools.
It is because sex existed, it was talked about that such regulation, organization were taking shape. (28)
Adolescent sex became a public problem dealt with by doctors that counseled students and professors of the educational institutions that gave their opinions about it to parents.
A process of transformation of adolescent sex into discourse was taking shape, where the child was not outside this discourse but a part of it by educational programs directed at the child.
Government of the Population In the eighteenth and nineteenth centuries discourses on sexuality in the fields of medicine, psychiatry, pedagogy, criminal justice and social work emerged.
This occurred as sex became an object of administration and management through government inquiry.
The analysis of population demographics led governments to focus on investigations into birthrate, legitimate and illegitimate births, age of marriage, frequency of sexual relations, fertility and so on.
The effect of these analyses was a grid of observations that related to sexual matters.
Sex became confined to the privacy of the home and the procreative couple and at the same time it became an enmeshment of a web of discourses and forms of analysis between the state and individuals.
Sex did not multiply against power, but in the very space and means of its exercise.
Smart, B. 1988, Michel Foucault, Routledge, London Foucault, M, 1978 The History of Sexuality, scientia sexualis scientia sexualis is focused around the method of confession.
since the Middle Ages, confession has been a major tool used in the West as a means to reveal the truth.
In this power relationship the confessor has produced knowledge/power through discourse. The confession provides a sense of purification for the confessor. In that sense therefore, confession is a process where the confessor is the instigator discourse of truth. He makes a choice to come to the confessional booth.
Scientia sexualis is the process where confession moved from the confessional booth in church, into the scientific and medical world, into the world of psychiatry. It was here that these confessions began to be noted, taken down, codified, and used to develop an understanding of scientific truth.
Discussion Question Read Part III, Sciencia Sexualis. Summarize the main points
In two or three paragraphs ( 500-700 words) discuss the statement below in your own words.
(Due Monday July 14, 2014 before class). 5% of Participation mark. No exceptions are allowed.
Foucault forms a strong criticism of psychoanalysis, as the modern, scientific form of confession.