In the book, The History of Sexuality, Michel Foucault talks about how it is that we use sex and sexuality as a way to explain who we are. One’s sexuality was thought to explain a lot about a person’s character, so much as to say sexuality ultimately defined a person’s identity and “truth” about them. This has to do with the relationship that sex has with power and knowledge. Foucault argued that he does not think there’s a truth in sexuality that is outside of power. He stated, “power is essentially what dictated its law to sex...sex is placed by power in a binary system: licit or illicit, permitted or forbidden” (Foucault 83). This idea represents the distinction between the right and the wrong, which is seen in terms of what are the permissible and prohibited forms of sexuality. Throughout history, the social environment has often influenced the scientific discourse, thus causing certain issues to shift in beliefs. The use of science as a way …show more content…
For example, in the article “Born this way? Society, sexuality and the search for the 'gay gene,” by Simon Copland, he gives the example of how in ancient Greece, many men would participate in sexual acts with other men and it was not seen as unusual or homosexual, rather, it was seen as “the most praise-worthy, substantive and Godly forms of love” (Copland 2015). Copland then continues to say that today, the sexual fluidity of a woman, “can be linked to social acceptance of that idea (based on male desires) that one social construction does not tell the story for everyone. Our sexuality is due to a range of factors we not fully understand” (Copland 2015). Here, we are able to see that our beliefs of sexuality are never constant. We are always coming up with new ideas and ways of viewing sex and either accepting or denying such actions depending on what society thinks at the
Sexuality is defined as one’s sexual character which possesses the structural and functional traits of sex. In the Renaissance, this definition was accompanied with ideologies of gender. This incorporated knowledge led to their notions of the female being inferior to the male based on what was
Wilton refers to Monique Wittig, a French author and feminist theorist, who states “our survival demands that we contribute all our strength to the destruction of the class of women within which men appropriate women.” Thus, Wittig expresses that “heterosexuality is a social system” (Wilton 165). Why heterosexuality is forced upon the majority, however, is still unclear. Emily Martin, in her article, “The Egg and the Sperm: How Science has Constructed a Romance Based on Stereotypical Male-Female Roles,” explains why this is so. Procreation can only occur upon the union of sperm and egg and their behaviors have created stereotypes which “imply not only that female biological processes are less worthy than their male counterparts but also that women
The world now becomes a state of change or flux. Human beings act toward others and objects on the basis of the meanings that such things have for them but meanings are being continually constructed and modified through interaction. The fundamental approach is simple put: nothing is sexual but naming makes it so. Sexuality is a social construct learned in interaction with others. This is not to deny biological facts. It is simply to assert that things do not have sex meanings in their own right. They have to be bestowed upon them through sexual encounters. The mind has to define something as sexual before it is sexual in
Unlike sex, the history of sexuality is dependant upon society and limited by its language in order to be defined and understood.
In his article, “The Invention of Sexuality”, Weeks argued that sexuality is a product of society and is shaped by
In the Berlant and Warner’s reading on “sex in public”, they suggest that the world is structured according to heterosexuality. They argue that within this heterosexuality world, exists an accepted social behaviors that mark the good couple or family. For example, A home is for a family and if you do not have a family, a heteronormative society tells you that you must be depressed or in need of support or help. In their article, they argue “Heteronormativity is produced in almost every aspect of the forms and arrangments of social life through nationality, the state, and the law, commerce; medicine; and education. (562)” For example, heternormativity would be having standard missionary sex between a married couple. In comparison,
As a society, we feed off of each other for what a proper response to something may be. As children, we first look to see our mother’s reaction after falling down; if she is calm, I should also be. We look to each other for what a definition of things should be, as well. In the 1950’s, it was generally obscene for a woman on television to show her belly button, whereas today we will show nude breasts on primetime programming. This follows the sociological theory of symbolic interactionism, where society and individual social interaction provides a subjective meaning to deviant behavior. Many social definitions change for the better, however some change for the worse. One such example was once viewed as normal, with no second thoughts given to it, but now is seen as an actual social problem affecting some groups aversely. This is the topic of homosexuality, a subject that has been on the receiving end of both accepting and discriminating cultures for thousands of years.
when talking about the social construction of sexuality, that "sexuality is not a given fact, it is a product of negotiation, struggle, and human actions"(pp 30).
have looked at the history of sexuality since the 18th century in what Foucault calls
In the article, author Vern L. Bullough provided an in-depth look at the research done by sexologist Alfred Kinsey and explaining the contributions he made in the field. The article claimed how Kinsey studied taboo topics and interviewed his students about their lives, a practice never conceived of being done before. The author explained how Kinsley’s controversial work was challenged by Thurman Rice, a, “bacteriology professor who had written extensively on sex, primarily from the view of eugenics” (Bullough 56). These claims were meant to display how society viewed sex as a topic that was not an area of interest for many, but the research done by Kinsley helped push the boundary on the topic and inspire other sexologists to pursue the field.
Human sexuality is a common phrase for all, and anything, pertaining to the feelings and behaviors of sex for the human race. Sexuality has been a topic that has been discussed and studied for as far back as 1000 years B.C. and is still being studied today. As the discussion of sexuality has progressed through history, theories have been created based on research and experiments that scholars have implemented, based on their own perceptions of human behavior. Out of the many theories that pose to explain sexual behavior, Sexuality Now explained ten that are seemed to be the most overlapped, and built off of theories. Of these theories, two that were discussed in the text were the behavioral and sociological theory. These two theories cover some of the basic ideas of what could possibly influence a person’s sexuality.
In The Introduction to the History of Sexuality, Foucault explains how during the 19th century with the raise of new societies, the discourse or knowledge about sex was not confronted with repulsion but it “put into operation an entire machinery for producing true discourses concerning sex” (Foucault 69). In fact, this spreading of discourse on sexuality itself gives a clear account of how sexuality has been controlled and confined because it was determined in a certain kind of knowledge that carries power within it. Foucault reflects on the general working hypothesis or “repressive hypothesis,” and how this has exercised power to suppress people’s sexuality. It has power on deciding what is normal or abnormal and ethical or unethical
Both Foucault and Butler claim that sexuality is not what makes us who we are, that it is simply a social construct. In addition, they both believe that by submitting to the mechanisms of power and categorizing ourselves sexually, we are giving impetus to our own subjugation. While they hold similar beliefs in many ways, and much of Judith Butler's work is building upon work done by Michael Foucault, Judith Butler does diverge from Foucault's ideas. The reason Butler revises Foucault is that his concept of biopower leaves no room for resistance to power. For Foucault, a shift in the 17th century from a top-down monarchial model of power which focused on the individual gave way to a political technology for controlling entire populations.
In the case of Spargo’s interpretation of Foucault the hegemonic ideal sexual subject is that of a straight man, who is presumably white and middle class. According to Foucault the category of homosexual emerged in the 19th century out of the development of the field of sexology, when medicine replaced religion as the primary producer of discourse on sexuality, and enforcer of (hetero)sexual norms . Foucault argues that despite their relative position individuals categorised as homosexual were able to create their own discourse (or counter-discourses) to the narrative on unnaturalness promoted by sexology in the late 19th and early 20th centuries, thus finding agency within constraining discourses . In this way sexuality and sexual subjects are constructed, understood and questioned through the discourse produced by those individuals and institutions with access to power.
Michel Foucault was a French philosopher, historian, social theorist, philologist and literary critic whose work had a tremendous impact on several disciplines. He was not a sociologist by training, but he worked diligently on sociological issues and otherwise had significant influence on the work of other sociologists. One of his most famous works is the The History of Sexuality, in which he examines the emergence of "sexuality" as a discursive object and separate sphere of life. According to Foucault, the idea that everyone has a sexuality is relatively a recent development in the West. In Volume 1, Foucault discusses the relationship between sex and power in a historical context. He states that the ways in which humans think about sexuality is primarily shaped by the "repressive hypothesis," which claims that Western society had suppressed sexuality from the 17th to the mid-20th century, and this was due to the rise of capitalism and the bourgeois society. There are several key concepts in this book that will be discussed in this paper include repressive hypothesis, sexuality, power, and discourse. This paper will seek to show the ways in which sexuality is a discursive object, and how sexuality was linked to power throughout history.