🟥 Author: Michel Foucault
🟥 Year written: 1976
🟥 Book: The essay is part of Foucault's book "The History of Sexuality, Volume I: An Introduction" (French title: "La Volonté de savoir")
🟥 Background: Foucault was a French philosopher and social theorist who was interested in the ways in which power and knowledge are related. In "The History of Sexuality," he challenges traditional views of sexuality and argues that it is a product of historical and cultural forces. The essay "We 'Other' Victorians" is a key part of this work, as it examines the ways in which the Victorians thought about and regulated sexuality.
🟥 Context: The essay was written during a time of great social change, as the sexual revolution of the 1960s and 1970s was challenging traditional norms and values around sexuality. Foucault's work was influenced by this context, and he was seeking to understand how power and knowledge shape our understanding of sexuality.
🟥 Key ideas: In the essay, Foucault argues that the Victorians did not repress sex, but rather created a complex system of power and knowledge that shaped the way people thought about and acted in relation to sex. He also introduces the concept of "power-knowledge," which refers to the ways in which power and knowledge are intertwined and shape our understanding of the world.
Overall, "We 'Other' Victorians" is a key essay in Foucault's oeuvre, and it has had a significant influence on our understanding of sexuality and power.
🟥 SUMMARY OF "We 'Other' Victorians "
In "We Other Victorians," Michel Foucault challenges the conventional view of the Victorian era as a time of sexual repression and hypocrisy. Instead, he argues that the Victorians were engaged in a complex and multifaceted discourse about sexuality, which was characterized by a desire to speak about and regulate sex.
Foucault contends that the Victorians did not repress sex, but rather created a system of power and knowledge that shaped the way people thought, spoke, and acted in relation to sex. He identifies four key features of this system:
1. The "repressive hypothesis," which holds that sex was taboo and unspoken during the Victorian era.
2. The "deployment of sexuality," which refers to the ways in which sex was regulated and controlled through institutions, laws, and social norms.
3. The "hysterization of women's bodies," which describes the way in which women's bodies were medicalized and controlled through the discourse of hysteria.
4. The "pedagogization of children's sex," which examines how children's sexuality was regulated and controlled through education and socialization.
Foucault argues that these features of the Victorian system of power and knowledge about sex were not unique to the era, but rather part of a larger historical process of creating and regulating sexuality. He also contends that the Victorians were not simply repressed or hypocritical, but rather engaged in a complex and multifaceted discourse about sex that was shaped by power and knowledge.
Important points:
- The Victorians did not repress sex, but rather created a system of power and knowledge that shaped the way people thought, spoke, and acted in relation to sex.
- The "repressive hypothesis" is a myth that has been used to characterize the Victorian era as sexually repressed.
- The "deployment of sexuality" refers to the ways in which sex was regulated and controlled through institutions, laws, and social norms.
- The "hysterization of women's bodies" and the "pedagogization of children's sex" are key features of the Victorian system of power and knowledge about sex.
- Foucault's analysis challenges conventional views of the Victorian era and highlights the complexity and multifaceted nature of the discourse about sex during this time.
🟥 EXPLANATION OF "We 'Other' Victorians"
In "We 'Other Victorians'" by Michel Foucault, he argues that our understanding of sexuality has been heavily influenced by Victorian ideals, which are still present today. During the 17th century, people were more open and direct about sex, but by the Victorian era, sex was confined to the private sphere of the home, specifically within marriage and for reproduction. Open discussion and non-reproductive sexual behaviors were repressed and stigmatized.
Foucault suggests that this repression was part of the broader control exerted by the bourgeois society, aligning with capitalist values that emphasized productivity over pleasure. Institutions like brothels and mental hospitals became places where repressed sexual behaviors were tolerated but hidden from mainstream society.
He critiques the view that we've significantly liberated ourselves from this repression, noting that even modern approaches, like Freud's psychoanalysis, have only partially addressed it. Foucault believes true liberation would require a complete overhaul of societal norms and power structures related to sexuality, which he sees as deeply intertwined with political and economic systems.
In this continuation of Foucault's "We 'Other Victorians,'" he discusses why people find it so satisfying to talk about sex as if it is repressed. He suggests that speaking about sex as a forbidden topic makes people feel rebellious and powerful, as if they are challenging authority and paving the way for future freedom. This feeling of defiance gives the discussion of sex a special importance and seriousness.
Foucault notes that in the past, experts like demographers and psychiatrists were hesitant and apologetic when discussing sex. But now, people often speak about it with a sense of subversion and anticipation of a liberated future. This creates a discourse filled with revolutionary and utopian promises, linking sex with the idea of a better, freer world.
He points out that this narrative of sexual repression has become very marketable. People are even paid to listen to others talk about their sexual issues, indicating a high demand for such discussions. However, Foucault believes that the main point is not the economic aspect, but the cultural phenomenon where sex talk has become a form of preaching, promising enlightenment, liberation, and pleasure.
Foucault is skeptical about the common belief that we are heavily repressed sexually. He thinks this belief might be more about how we like to view ourselves rather than an accurate depiction of reality. He wants to explore why our society is so passionate about the idea of sexual repression and why we feel guilty about our past attitudes toward sex.
He questions why we continue to say we are repressed and why we feel the need to speak about it so extensively. Foucault suggests that this might be more about a cultural tendency to dramatize and moralize our history with sex. He wants to understand the reasons behind this narrative and how it has shaped our current attitudes toward sexuality.
Foucault challenges the idea that repression is an obvious historical fact. He believes that this belief has become deeply entrenched and that liberating ourselves from it will be a long and difficult process because it is so ingrained in our society's power structures. He is more interested in understanding why we feel repressed and how this perception has been constructed over time.
Foucault raises three significant doubts about what he calls the "repressive hypothesis"—the idea that societies, particularly since the seventeenth century, have repressed sexuality.
1. Historical Doubt: Foucault questions whether sexual repression actually began in the seventeenth century as commonly believed. He wants to explore if historical evidence truly supports this idea of an increasing repression during this period.
2. Power and Repression: He questions if repression is really the main way power operates in societies like ours. He wonders if mechanisms like prohibition, censorship, and denial are the primary forms of power, or if there are other ways power is exercised.
3. Critical Discourse on Repression: Foucault doubts whether the criticism of sexual repression has effectively challenged the power mechanisms it targets, or if it is actually part of the same historical system it criticizes. He questions whether there was a genuine break between the age of repression and the era of critical analysis.
Instead of merely arguing against the repressive hypothesis, Foucault wants to place it within a broader context. He aims to understand why sexuality has been so widely discussed and what has been said about it. He seeks to investigate the effects of power generated by these discussions and how they relate to knowledge and pleasure. Foucault is interested in the overall "discursive fact"—the way sex is talked about, who does the talking, and the institutions that encourage and control these discussions.
Foucault intends to analyze the forms of power, the paths it takes, and the discourses it permeates to reach individual behaviors and desires. He wants to see how power penetrates and controls everyday pleasures, sometimes through prohibition but also through incitement and intensification.
His main goal is not to determine whether discussions about sex are true or false but to reveal the "will to knowledge" that drives these discourses. Foucault acknowledges that sex has been prohibited and misunderstood since the classical age, but he argues that making prohibition the central element of the history of sexuality is misleading.
He wants to move away from viewing the history of sex as one of scarcity and repression, and instead focus on the production of discourse, power, and knowledge about sex. Foucault argues that since the end of the sixteenth century, there has been an increasing incitement to talk about sex, a spread of various sexualities, and a persistent effort to create a science of sexuality. He plans to explore these movements, bypassing the repressive hypothesis and starting from specific historical facts that guide his research.
👉👉 VISIT : LITERARY SPHERE 👈👈
#repressivehypothesisinweothervictorians #repressivehypotesis #historicaldoubt #powerofrepression #criticaldiscourseonrepression #thehistoryofsexualityweothervictorianssummary
0 Comments