A quale cattedra chiedere la tesi? Scarica gratuitamente la nostra guida "Come si scrive una tesi di laurea" e iscriviti alla newsletter per ricevere consigli e materiale utile. Oppure utilizza il tuo account o. Registrazione Login. Email Facebook Messanger Skype. Ricerca Close Ricerca Close. Le ultime notizie iononmifermo. Venne esaminata, ad esempio, la loro origine comportamentale e psicologica e gli effetti che un tale disordine morale avrebbe potuto produrre a livello sociale.
Inoltre, la follia diventa elemento favorevole per la categorizzazione sociale di quei soggetti considerati anormali da quelli normali e per una separazione tra quei comportamenti definiti leciti da quelli illeciti. In quel periodo storico, si andarono formando le differenziazioni di genere tra gli uomini per il ruolo di marito e padre nello spazio privato della famiglia e come uomo di successo nello spazio pubblico e professionale; e le donne, invece, erano dedite esclusivamente al ruolo di moglie e madre come angelo del focolare.
Nello specifico, si produsse una certa categorizzazione comportamentale, una sostanziale asimmetria tra quei soggetti considerati normali socialmente e quelli anormali e, dunque, sui quali era necessario intervenire attraverso il meccanismo della sanzione e del divieto. Il potere si dilata, dunque, in una produzione di discorsi, in una strategia istituzionalizzata tra sapere-potere-soggetto.
Alla luce di questa osservazione, i comportamenti sessuali non normati vengono collocati nella sfera del patologico, della devianza, della disfunzione, passibile di studio e di analisi. Alla fine, la famiglia condivide questo potere disciplinare di correzione rispetto a quei comportamenti categorizzati come poco consoni, assumendo un ruolo di spessore nel meccanismo familiare-educativo-medico che agisce come asse portante nella normalizzazione sociale.
Deborah Borca Traduttore. Feltrinelli , Scrivi recensione. Valutazione generale. Titolo recensione. Modifica Conferma. Altri formati e servizi. LIBRO disp. Aggiungi al carrello. Trova in negozio. Descrizione Dettagli Recensioni Conosci l'autore. Venditore: IBS. Tutte le offerte 3 Nuovo 3 Usato 0 Altri venditori. Prezzo e spese di spedizione. Il prezzo barrato corrisponde al prezzo di vendita al pubblico da parte del Venditore al lordo di IVA e al netto delle spese di spedizione.
I costi di importazione, spedizione in Italia ecc. In ogni caso potrai verificare la convenienza dei nostri prezzi rispetto ad altri siti italiani. Accedi Registrati. Accedi con il social che preferisci. Accedi Prosegui come ospite. Accetto termini e condizioni. Prosegui Torna indietro. Registrati ora. Sei nuovo? Registrati o connettiti con il social che preferisci.
Ripeti password. Per maggiori dettagli contattare il servizio clienti. To deal with any one of these ideas is problematic. Anyone 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 consequently 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 psycho logical 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. View all comments. He argues that the recent explosion of discussion about sex in the West means that, far from being liberated, we are in the process of making a science of sexuality that is devoted to the analysis of desire rather than the increase of pleasure.
This is a brilliant polemic from a groundbreaking radical intellectual. View 2 comments. The History of Sexuality is not really a history of sexuality. Foucault begins by questioning why we so ardently believe that our sexuality is repressed — why we think 'confessing our sex' is a liberatory or even revolutionary activity.
Un The History of Sexuality is not really a history of sexuality. 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.
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. 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'. 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's theory of power is clearly still incredibly relevant today if not more so.
The idea that power is productive, that it is exercised and not held, that it is immanent in all social relations, etc. Of course, there are still more than a few critiques 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?
One could and should make all of these critiques. But regardless - this is one of those seminal texts that should be read by everyone interested in how power functions today. Long review, brace yourselves.
For the least glimmer of truth is conditioned by politics. To begin with, Foucault points out the inherent contradiction in our attempts to negate sex in a manner that explicitly formulates it using the very terms and the positivity we are trying to hide - he postulates that this has the effect of revealing sex in its most naked reality.
The discourse on sex was restricted in the nineteenth century so as to concentrate its dialogue in certain sites that were to Long review, brace yourselves. The discourse on sex was restricted in the nineteenth century so as to concentrate its dialogue in certain sites that were to be avoided.
However, the increased awareness of the existence of these sites and the dangers they possessed paradoxically created further incentive to talk about them. Modern societies with their infinitely fuelled drive to cast sex within a web of shadows exploited the 'secret' and dedicated themselves to endlessly talking about it.
This attention to sex was also motivated by the emergence of 'population' as a political and economic problem - to reproduce and perpetuate labor capacity so that a sexuality that is economically useful and politically conservative could be constituted.
However, Foucault also says that he isn't sure if this was the ultimate objective. Modern society is perverse, not in spite of its puritanism or as if from a backlash provoked by its hypocrisy; it is in actual fact, and directly, perverse. In actual fact. Foucault claims that modern industrial society has not actually repressed sexuality, but has enabled proliferation of specific pleasures and multiplication of disparate sexualties.
With its centers of powers, the linkages between them and the network of mechanisms interconnecting the sites where pleasure and power are concentrated, modern society laid an intense, analytic emphasis on sex.
The biology of reproduction and the medicine of sex developed in very different ways throughout the nineteenth century and the disparity between them prevented the emergence of truth. At the same time the evolution of confession as a power enforcing ritual between the confessor and the listening authority figure and the subsequent expansion of its realm from religion to include the scientific domain of interrogation and psychoanalysis further altered the meaning ascribed to sex.
Foucault says that a 'postulate of diffuse causality' that ascribed every event in one's sexual behaviour of being extremely consequential was developed.
Since sexuality was posed as a domain susceptible to pathological processes, it also necessitated 'normalizing' interventions. The nineteenth century bourgeoisie capitalist society produced entire machineries to postulate and confront the 'uniform truth' of sex. Foucault claims that towards the end of the eighteenth century family was made the locus of psychiatrization of sex.
This is the part I really liked. I liked how Foucault applied Marxist class theory in his formulation of the history of sexuality. Foucault further claims that the deployment of sexual analysis was not carried out to renunciate pleasure or disqualify the flesh, rather it was a question of developing techniques to maximize life.
The bourgeoisie has been occupied with creating its sexuality and forming a specific body based on it from the mid-eighteenth century.
Its excessive preoccupation with eugenics and heredity also affected the growth and establishment of a ruling class hegemony and directly caused the nineteenth century racist, eugenic ordering of society. There is little question that one of the primordial forms of class consciousness is the affirmation of the body; at least, this was the case for the bourgeoisie during the eighteenth century. It converted the blue blood of the nobles into a sound organism and a healthy sexuality. One understands why it took such a long time and was so unwilling to acknowledge that other classes had a body and a sex - precisely those classes it was exploiting.
The living conditions that were dealt to the proletariat, particularly in the first half of the nineteenth century, show there was anything but concern for its body and sex: it was of little importance whether those people lived or died, since their reproduction was something that took care of itself in any case.
Foucault writes that modern society is preoccupied with sex in the same way that earlier societies where death through famine, epidemics and violence was imminent were preoccupied with blood. It's often hard to discern what Foucault is trying to get at and not just because of my own inexperience with critical theory, but also because the text is repetitive. Foucault seems to argue around in circles to arrive at different versions of the same conclusion over and over again.
There are also certain problematic views that I had to wrestle with in order to continue my reading. For instance, Foucault writes about the case of a farmhand engaging in child sexual abuse who was later confined to a hospital for the rest of his life and was the subject of various studies by academics. Foucault refers to his act as "inconsequential bucolic pleasures.
Blame my genZ-ness for this. View all 13 comments. A much more 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. Freu A much more difficult Foucault - and not nearly as interesting as his history of madness. 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 quite so difficult. View all 5 comments. Disappointing, esp.
0コメント