Foucault's The Repressive Hy
Freedom to control one's body through through sexual intercourse Was another option that opened women to feminism's message as well as other General freedoms. The idea however that women could have sex as they wanted created a confusing situation in that it was harder for women to say no to sex even if they did not want it. “Sexual politics” became a term and as early as 1949 as illustrated in Document 2, “women are household
In both worlds from the short stories The Concrete Jungle and Down and out in the Magic Kingdom, it feels as though Jules and Bob cannot go anywhere without having their every move being watched. Bob Howard appears to be much more aware of this ordeal in comparison to Jules. Jules and Bob have different perspectives as well as feelings towards the issue. On top of this, several aspects of the respective surveillance differ. The reasons for monitoring are similar but more disparate.
terrifying turn: The first reading, “Manifesto of the Enrages” is a piece by Jacques Roux, who was a former priest turned radical revolutionary. He then became the leading voice for a group of people called the "Enraged," because they were constantly angry at the unfairness shown toward the ordinary, poor people. Roux demanded the government redress by any means necessary. In this speech Roux told out all the economic demands of this group. Roux explains his understanding of equality and trade.
In the New York Times article, “Because of Sex”, written by Julie Berebitsky, a very scholarly approach was used to focus on the historical perspectives surrounding the many facets associated with feminism relative to women’s issues in America. Berebitsky exposes to perspective readers of Thomas’s book a very concentrated and well organized dialogue of factual information of which I would rate as stellar. The critique alone would generate a well-informed audience of followers of many to the historical revolution that set the ground work for women’s rights and respectfully an academic approach to women’s studies. Additionally, this critique justifies for me in my research varied perspectives for the need to explore the strengths of the interdisciplinary
Notice that it’s not black or Hispanic women who are making a fuss about this—they come from cultures that are fully sexual and they are fully realistic about sex.” (Paglia). Here, Paglia uses a hasty generalization by characterizing all young feminists as “protected, white, middle-class” and “sexually repressed.” She characterizes all black and Hispanic women as “fully sexual,” while offering only weak or no evidence to support her conclusion.
There has been an evaluation of sexual behavior over the past centuries, and it has demonstrated that there were acts that were considered taboo, homosexuality, bestiality and so on. Due to the emergence of most of the cultures, the history of sexual behavior shows an increase in the collective supervision of sexual abuse, moral codes were developed in the process. The sexual activity of some cultures have been “detailed in art, literature, poetry, mythology, and theater”(pg. 24). Even same-sex behavior was actually displayed in visual arts.
Within Oceania, the Party strives for sexual puritanism in order to eradicate true humanity and demonize sex. Actual sexual acts are portrayed as filthy deeds to the citizens of Oceania since young childhood. Organizations such as the Anti-Sex League work to exalt individuals who choose to remain chaste rather than to partake in sex. According to Gorman Beauchamp in his essay “Of Man’s Last Disobedience: Zamiatin’s We and Orwell’s 1984,” these societies are comparable to “medieval monks and nuns” who demonstrate “their superior love for and loyalty to their God” and are in turn treated with a greater degree of respect and are given a higher position in their society (11). The Anti-Sex League functions similarly, but instead of growing in faith or
In her 1975 article, “Feminism in the French Revolution,” Jane Abray provides a dismissive view of women’s movements during the Revolution. In the article, Abray emphasizes the failures of revolutionary feminism. In her opinion, the most compelling reason for revolutionary feminism’s failure was that it was a minority interest that remained inaccessible to the majority of French women who accepted their inferior status to men. Abray suggests additional reasons for the movement’s “abject failure,” including its inability to garner support from the male leaders of the Revolution, the disreputable characters of the feminist leaders, the strategic errors made by the movement’s leaders, and a “spirit of the times” that emphasized the nuclear family
During the 1800’s and early 1900s, women were considered to be inferior to men in some aspects due to religion, laws, and society’s outlook on both genders. In fact, because of these factors, some people believed that women suffered from passionlessness during that time. Passionlessness “convey the view that women lacked sexual aggressiveness, that their sexual appetites contributed a very minor part (if any at all) to their motivations, that lustfulness was simply uncharacteristic” (Cott 220). The rise of passionlessness in the 1800s was due to the evangelical beliefs people had during the time. Since religion was a big factor in society, women were in a way forced to follow the norm in which they were forbidden to express the same
In Ancient Rome, sexual power was central to everything. From the traditional moral codes to the drama of the fights for political power, sexuality and acceptable behaviors were a constant. The societal systems in place required female sexuality to be monitored and controlled because of the Roman drive to expand an individual’s, a family’s or the empire’s influence as much as possible in all arenas. For much of the Roman Empire, this drive for influence was accomplished through making connections between families, either formally through marriage or informally through affairs. Sexuality was part of everyday life, since children and the question of inheritance both of property and of power were of the upmost importance.
France was a disgrace of a country during the 1790’s. The economy was in shambles, the country was neck deep in wars with Austria and Prussia that were going poorly, and the overall moral was so low around the country that people began to turn their homeland into something of a lawless sate. The myriad of terrible situations occurring in France led its leaders to commit a very basic human error: overreaction. This overreaction led to the beginnings of The Reign of Terror. The Reign of Terror was a sinister concoction thought up by the leaders of the French Revolution to rid the country of perceived enemies to their movement (Llewellyn and Thompson).
Foucault came up with propositions regarding sexuality. He consistently argued that it is of the essence to comprehend passion in what he defined as power rather than just understanding sexuality regarding the law, countering the repressive hypothesis. In trying to analyze the existing relationship between history, energy, and knowledge, Foucault came up with four rules that were consequently applied in the comprehension of sexuality including the provision of immanence, the state of continual variations, the practice of double conditioning and the rule of tactical polyvalence of the discourses. In analyzing the rules, a question arises; why does Foucault believe that these rules are vital in understanding sexuality?
Foucault describes the notion of disciplinary power as a modern form of power which can be described as being productive rather than repressive (Hook, 2004). This is done in the sense of ‘bring things into being’, and producing both the discipline of psychology as knowledge as well as subjective effects. Subject effects include individuality and the soul (Hook, 2004). Hook (2004) further states that disciplinary power is related to a set of techniques, these being certain assessments and procedures that treat subjects while measuring and monitoring them. This is done so as to normalise deviant subjects further.
Based on Stuart Hall’s (2006) discussion of Foucault’s theory of discourse, a discourse is generally consisting of a group of statements that together offer a way of talking about a par-ticular knowledge on a certain topic. Many individuals can produce it together, in different institutional settings. The discourse thereby enables the construction of a topic in a specific way which at the same time limits other constructions of the same topic. A discourse is made up not only from one but a multiplicity of statements that all share the same style to talk about the same topic. However, it is not a closed off system, it draws statements from and into other discourses.
With this she means that women’s sexuality is something that frightened men in the Middle Ages, according to them lesbianism was often related to a hatred of men or a bad experience with a man. Simone de Beauvoir also notes this in The Second Sex: Homosexuality for woman is one attempt among others to reconcile her autonomy with the passivity of her flesh. And if nature is invoked, it could be said that every woman is naturally homosexual. The lesbian is characterized simply by her refusal of the male and her preference for feminine flesh; but every adolescent female fears penetration and masculine domination, and she feels a certain
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