Date of publication: 2017-08-31 02:03
Pedagogization of children's sex. The convergence of knowledge and power in and on the bodies of children allows the gathering of data on what is medically appropriate for them, in congruence with what is also necessary for their educators and parents to maintain that medically appropriate environment, influence, and other factors in which they are deemed to operate upon.
Socialization of procreative behavior. As it was scrupulously discussed at the earlier parts of this paper, population is one of the central themes of The History of Sexuality. Knowledge and power also converges on couples, allowing their growth on their circulation through the procreative capacity of the married pair.
Gilgamesh is one of the oldest literary works in the world. The story of Gilgamesh was originally found on twelve stone tablets. In the story, the acts of Gilgamesh do
It is established in the real sense that many are of the view that since the seventeenth century the Western society has undergone a repression of sexuality. Michel Foucault in
What could be the perfect example of this deployment other than the components of the current debate on the Reproductive Health Bill? Yet its discussion remains to be written on another academic paper. The issues on fertility, regulating procreation through contraception and abortion, and enhancing human propagation through modern reproductive technologies circumscribe the married pair to function accordingly in this deployment of sexuality.
Foucault discusses four great lines of attack which the politics of sex advanced for two centuries, [ 78 ] yet are still prevalent in the society today. Two of which shall be discussed shortly, viz. the pedagogization of children's sex and socialization of procreative behavior.
The History of Sexuality portrays the interrelation between knowledge and power through a historical account of the origin of the context of sexuality. It is not a given, but rather a historical construct of discourse. Its mode of deployments created new power relations - parents on their offspring, psychiatrists and doctors on patients, men on women, youth and old, etc. - and exercise further control on also extended areas hence, were able to legitimize the knowledge it purports. [ 77 ]
We have since become a singularly confessing society. The confession has spread its effects far and wide. It plays a part inâ€¦the most ordinary affairs of everyday life, and in the most solemn rites â€¦one goes about telling, with the greatest precision, whatever is most difficult to tell. One confesses in public and in private, to one's parents, one's educators, one's doctor, to those one loves one admits to oneself, in pleasure and in pain, things it would be impossible to tell to anyone else, the things people write books about. One confesses-or is forced to confessâ€¦man has become a confessing animal. [ 66 ]
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Foucault's argument of panopticism and how it is improbable for people to not be observed shows its extent in The History of Sexuality. He argues that with the assimilation of the discourse of the sins of the flesh in the Catholic confession after the Council of Trent (Counter-Reformation), and even just traditional confession per se, the Church created a hold on its faithful by subjugating them to perfect obedience. Even through the screens of confessional boxes, one is compelled to allow himself to be audible, hence perceived, by an authority. Foucault argues:
In focusing on the body Foucault traces the workings of power at a micro-level. He explicitly distinguishes his approach from studies of power that focus on the dominating role of important individuals and institutions. Foucault wants to 'cut off the king's head', as it were, so that we can recognize power not as a property of the mighty (kings, presidents, generals, accountants), but rather as a set of forces which establishes positions and ways of behaving that influence people in their everyday lives. (Foucault, )