On Foucault's The Will to Knowledge

In the first volume of The History of Sexuality, The Will To Knowledge, Foucault dissolves the conventional wisdom that says sexuality has been repressed since the Victorian age. He argues instead that it began to flourish in the 18th century through discourse. Conceptually, sexuality came into being then as a social construct that has since permeated our lives. This flourishing began with the rite of confession and from there evolved and spread through the newly powerful institutions of science, medicine, and education. A general example: What was a simple debauchery before came to be identified as a specific perversion--and only one of many possible perversions--that evidenced any number of other sexual issues to be uncovered in the recesses of childhood memory and untangled in the psychiatrist's office and later echoed in the medical texts. Sexuality is a secret we tirelessly mine for truths about ourselves. Foucault doesn't deal in conspiracies. Rather, his are institutional analyses, demystifications of the larger issues and forces at play anytime we and our managers attempt reform and understanding.

This volume--or, at least this translation--feels less inspired than Foucault's earlier works, gifting us with fewer flourishes and specific citations. But the overall concepts are more accessible; for example, the recent history of family medicine and psychiatry are less foreign to casual readers than, say, the innards of the asylum. But my main criticism is this: Madness and Civilization excelled at painting a picture of what madness meant before the modern age took hold of it; The Will To Knowledge, on the other hand, gives us little idea of what sex meant to society prior to the Victorian era. Nevertheless, like any Foucault work, this is to be studied and enjoyed for its originality, insight, thoroughness, style, and potential. And I enjoyed this volume far more than I did the third volume, The Care of the Self.

Shame and Power

News media now push this story about sexually suggestive photos sent via Twitter by New York Congressman Anthony Weiner. A few months ago it was Congressman Christopher Lee emailing shirtless pictures of himself. How are these important? The answer can be found in Foucault.

These stories share the assumption of scandal--the media's judgement that these actions are inappropriate and deserving of shame and public scrutiny. Media represent power. They are agents of powerful private interests joined at the hip with policy makers who seek control over behavior. Power enforces control, encourages self-control and the policing of peers. Power seeks to regulate sexuality ultimately to ensure the stability of the population (i.e., control population growth, minimize conflicts leading to lawlessness, etc). Weiner and Lee are guilty of expressing their sexuality in unsanctioned ways.

These men--let's pretend they are both guilty--expressed their sexuality in an unobtrusive, non-aggressive way: Electronically. Although the acts are basically harmless and victimless, power aims to extend domination and control over sexuality even as it exists and is practiced in the electronic sphere. Hence, the public shaming.

Popular Stoics

Was surprised and interested to see Foucault indict the Stoics in latter portions of Care of the Self. His analysis, like so much his other work, counters preconceived ideas. I had pictured these philosophers as characters of resignation; and I concluded that this resignation necessarily prevented them from being influential beyond their kin. But not so, according to Foucault; they were enormously influential. And the moral and ethical conclusions they drew from their insistence on understanding nature and being at harmony with the universe profoundly impacted what would become acceptable ways of living and what affinities would become vilified or otherwise expire with the Age.