Here, finally, is a book that takes the path of Michel Foucault’s The History of Sexuality1 but goes beyond its limits. I refer to Richard Shusterman’s Ars Erotica.2 It took a little more than four decades, since the beginning of Foucault’s project of a genealogy of sexuality understood as an object of knowledge in relation to power, to develop a new, ambitious and complex project that does not limit itself to questioning Western thinking, and in particular that of the ancient Greek-Roman world. This book offers original reflections on the transcultural genealogies of the current globalized world; not from the usual economic and political perspective but rather from a novel philosophical point of view. In light of this, Shusterman’s Ars Erotica marks a movement of progress toward a new understanding of our globalized world: more precisely, a critical understanding, rooted in history but capable of offering a potential improvement of existing realties, rather than limiting itself to a mere confirmation of the status quo or to a sterile exercise of non-constructive critique. My contribution to this symposium on Ars Erotica will start from the author’s concluding hypothesis that, in a sense, also underlies the general thrust of his book: namely, the hypothesis according to which the traditional paradigm of modern aesthetics (starting from the eighteenth century) can and perhaps must be overcome by means of a return to the communion of eros and beauty that had characterized philosophical aesthetics over the span of time from Plato to the Renaissance. The idea is that as long as eros “was defined as the desiring love for beauty expressed by a longing to intimately know and somehow unite with the beautiful object desired,” and “beauty was conceived as
最后，这本书走了米歇尔·福柯(Michel Foucault)的《性史》(the History of sexuality)的道路，但超越了它的局限。我指的是理查德·舒斯特曼(Richard Shusterman)的《情色艺术》(Ars erotictic2)。2从福柯将性谱系理解为与权力相关的知识对象的计划开始，花了四十多年的时间，才发展出一个新的、雄心勃勃的、复杂的计划，它不局限于质疑西方思维，尤其是古希腊罗马世界的思维。这本书提供了对当前全球化世界的跨文化谱系的原始反思;不是从通常的经济和政治角度，而是从一种新颖的哲学角度。鉴于此，舒斯特曼的《色情艺术》标志着对我们全球化世界的新理解的进步:更准确地说，是一种批判性的理解，植根于历史，但能够提供对现有现实的潜在改进，而不是将自己局限于仅仅确认现状或进行无建设性批评的枯燥练习。我对这次关于情色艺术的研讨会的贡献将从作者的结论假设开始，从某种意义上说，这也奠定了他的书的总体主旨:即，根据这个假设，现代美学的传统范式(从18世纪开始)可以而且可能必须通过回归爱欲和美的共融来克服，这种共融是柏拉图到文艺复兴时期哲学美学的特征。这个观点是，只要厄洛斯“被定义为对美的渴望之爱，通过渴望亲密地了解并以某种方式与所渴望的美丽物体结合而表达出来”，并且“美被认为是
{"title":"On the Interest in the Art of Loving: Richard Shusterman’s Ars Erotica","authors":"Leonardo V. Distaso","doi":"10.22439/fs.vi31.6454","DOIUrl":"https://doi.org/10.22439/fs.vi31.6454","url":null,"abstract":"Here, finally, is a book that takes the path of Michel Foucault’s The History of Sexuality1 but goes beyond its limits. I refer to Richard Shusterman’s Ars Erotica.2 It took a little more than four decades, since the beginning of Foucault’s project of a genealogy of sexuality understood as an object of knowledge in relation to power, to develop a new, ambitious and complex project that does not limit itself to questioning Western thinking, and in particular that of the ancient Greek-Roman world. This book offers original reflections on the transcultural genealogies of the current globalized world; not from the usual economic and political perspective but rather from a novel philosophical point of view. In light of this, Shusterman’s Ars Erotica marks a movement of progress toward a new understanding of our globalized world: more precisely, a critical understanding, rooted in history but capable of offering a potential improvement of existing realties, rather than limiting itself to a mere confirmation of the status quo or to a sterile exercise of non-constructive critique. My contribution to this symposium on Ars Erotica will start from the author’s concluding hypothesis that, in a sense, also underlies the general thrust of his book: namely, the hypothesis according to which the traditional paradigm of modern aesthetics (starting from the eighteenth century) can and perhaps must be overcome by means of a return to the communion of eros and beauty that had characterized philosophical aesthetics over the span of time from Plato to the Renaissance. The idea is that as long as eros “was defined as the desiring love for beauty expressed by a longing to intimately know and somehow unite with the beautiful object desired,” and “beauty was conceived as","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48054122","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In an interview, two years after publishing the introductory volume of his Histoire de la sexualité (La Volonté de savoir), Michel Foucault boldly claimed that the future of philosophy depended on looking beyond its European home. “It is the end of the era of occidental philosophy,” Foucault declared to his priestly interlocutors on his 1978 visit to a Zen temple in Japan. “Thus, if there is to be a philosophy of the future, it must be born outside of Europe or it must be born as a consequence of encounters and impacts (percussions) between Europe and non-Europe.”1 Although he had already celebrated Asian ars erotica in contrast to the West’s scientia sexualis, Foucault did not explore the practices and discourses of those erotic arts in his subsequent work on the history of sexuality. Instead he confined himself to Europe, going back to the Greeks and developing his inquiry into Roman and ultimately Christian theorizing concerning sex. Overcoming that severe limitation was a key motivation for my writing Ars Erotica. There were two good reasons for Foucault’s concentration on European sexuality. First, he was primarily concerned with understanding contemporary Western culture’s problematic attitudes toward sex. He sought to explain the stubborn discomforts “We ‘Other Victorians’” still have with sex by showing the error of the conventional Freudian repression thesis and replacing it with a theory of discursive power networks focused on the truth of sex (among them psychoanalysis). These networks have their potent historical
米歇尔·福柯(Michel Foucault)在他的《性行为史》(history de la volont de savoir)导论出版两年后的一次采访中大胆地宣称，哲学的未来取决于超越欧洲本土的视野。“这是西方哲学时代的终结，”福柯在1978年访问日本的禅宗寺庙时对他的僧侣们宣称。“因此，如果有一种未来的哲学，它必须在欧洲之外诞生，或者它必须在欧洲和非欧洲之间的相遇和影响(冲击)中诞生。”尽管他已经赞美了亚洲的情色艺术，而不是西方的性科学，但福柯在他后来关于性史的著作中并没有探索这些情色艺术的实践和话语。相反，他把自己局限在欧洲，回到希腊，并发展他对罗马和基督教关于性的理论的研究。克服这种严重的限制是我写作《情色艺术》的主要动机。福柯关注欧洲的性取向有两个很好的理由。首先，他主要关注的是理解当代西方文化对性的有问题的态度。他试图解释“我们其他维多利亚人”仍然对性有顽固的不适，他指出了传统的弗洛伊德压抑理论的错误，并用一种专注于性的真理的话语权力网络理论(其中包括精神分析)来取代它。这些网络有其强大的历史
{"title":"Sex, Emancipation, and Aesthetics: Ars Erotica and the Cage of Eurocentric Modernity","authors":"R. Shusterman","doi":"10.22439/fs.vi31.6456","DOIUrl":"https://doi.org/10.22439/fs.vi31.6456","url":null,"abstract":"In an interview, two years after publishing the introductory volume of his Histoire de la sexualité (La Volonté de savoir), Michel Foucault boldly claimed that the future of philosophy depended on looking beyond its European home. “It is the end of the era of occidental philosophy,” Foucault declared to his priestly interlocutors on his 1978 visit to a Zen temple in Japan. “Thus, if there is to be a philosophy of the future, it must be born outside of Europe or it must be born as a consequence of encounters and impacts (percussions) between Europe and non-Europe.”1 Although he had already celebrated Asian ars erotica in contrast to the West’s scientia sexualis, Foucault did not explore the practices and discourses of those erotic arts in his subsequent work on the history of sexuality. Instead he confined himself to Europe, going back to the Greeks and developing his inquiry into Roman and ultimately Christian theorizing concerning sex. Overcoming that severe limitation was a key motivation for my writing Ars Erotica. There were two good reasons for Foucault’s concentration on European sexuality. First, he was primarily concerned with understanding contemporary Western culture’s problematic attitudes toward sex. He sought to explain the stubborn discomforts “We ‘Other Victorians’” still have with sex by showing the error of the conventional Freudian repression thesis and replacing it with a theory of discursive power networks focused on the truth of sex (among them psychoanalysis). These networks have their potent historical","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43594871","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In this paper, I argue for an alternative reading of Michel Foucault as an anti-correlationist thinker. Specifically, I position him as aligned with what philosopher Quentin Meillassoux calls speculative materialism (an offshoot of speculative realism). Given the resurgent and exciting prioritization of speculative ontology over concrete politics among these thinkers, coupled with the need for a revolutionary anti-capitalist political movement, my approach aims to take speculative materialists’ claims regarding access to the in-itself seriously while also devoting attention to their (underdeveloped) political dimension. It is in this latter realm Foucault proves particularly helpful to think alongside. Though Foucault has often and convincingly been portrayed as an anti-universalist, postmodern, and epistemologically-oriented figure, I present him as concerned with the subject’s access to the Outside (the great outdoors, things-in-themselves) as well as the politics of such access. I do so through a study of a wide selection of his works (books, essays, interviews, articles), a comparison between his philosophical position and that of Meillassoux’s, and an expansion upon Foucault’s analysis of Diego Velázquez’s “Las Meninas” in The Order of Things, positing the artwork as a speculative object. I suggest, in short, that Foucault’s concepts of thought, force, and the subject have surprisingly striking similarities to Meillassoux’s absolute contingency and his political subject (the ‘vectoral militant’). We can, then, begin to see a revolutionary politics arising out of what I understand as Foucault’s speculative stance—hopefully providing an opportunity to both (re)consider Foucault and highlight the politics incipient in contemporary explorations into the Outside.
{"title":"Foucault’s Outside: Contingency, May-Being, and Revolt","authors":"L. Martin","doi":"10.22439/fs.vi31.6466","DOIUrl":"https://doi.org/10.22439/fs.vi31.6466","url":null,"abstract":"In this paper, I argue for an alternative reading of Michel Foucault as an anti-correlationist thinker. Specifically, I position him as aligned with what philosopher Quentin Meillassoux calls speculative materialism (an offshoot of speculative realism). Given the resurgent and exciting prioritization of speculative ontology over concrete politics among these thinkers, coupled with the need for a revolutionary anti-capitalist political movement, my approach aims to take speculative materialists’ claims regarding access to the in-itself seriously while also devoting attention to their (underdeveloped) political dimension. It is in this latter realm Foucault proves particularly helpful to think alongside. Though Foucault has often and convincingly been portrayed as an anti-universalist, postmodern, and epistemologically-oriented figure, I present him as concerned with the subject’s access to the Outside (the great outdoors, things-in-themselves) as well as the politics of such access. I do so through a study of a wide selection of his works (books, essays, interviews, articles), a comparison between his philosophical position and that of Meillassoux’s, and an expansion upon Foucault’s analysis of Diego Velázquez’s “Las Meninas” in The Order of Things, positing the artwork as a speculative object. I suggest, in short, that Foucault’s concepts of thought, force, and the subject have surprisingly striking similarities to Meillassoux’s absolute contingency and his political subject (the ‘vectoral militant’). We can, then, begin to see a revolutionary politics arising out of what I understand as Foucault’s speculative stance—hopefully providing an opportunity to both (re)consider Foucault and highlight the politics incipient in contemporary explorations into the Outside.","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47119353","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Problem of Concealment: Reformism, Information Struggles, and the Position of Intellectuals","authors":"Delio Vásquez","doi":"10.22439/fs.vi31.6460","DOIUrl":"https://doi.org/10.22439/fs.vi31.6460","url":null,"abstract":"","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43801544","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Mitchell Dean and Daniel Zamora, The Last Man Takes LSD: Foucault and the End of Revolution. London: Verso, 2021. Pp. 256.","authors":"Jasper Friedrich","doi":"10.22439/fs.vi31.6473","DOIUrl":"https://doi.org/10.22439/fs.vi31.6473","url":null,"abstract":"","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49370763","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Beauty between Repression and Coercion: A Few Thoughts on Richard Shusterman’s Ars Erotica: Sex and Somaesthetics in the Classical Arts of Love","authors":"Leszek Koczanowicz","doi":"10.22439/fs.vi31.6455","DOIUrl":"https://doi.org/10.22439/fs.vi31.6455","url":null,"abstract":"","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42356963","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"David Macey, The Lives of Foucault. A Biography. London: Verso, [1993] 2019. Pp. 613.","authors":"M. Gane","doi":"10.22439/fs.vi31.6475","DOIUrl":"https://doi.org/10.22439/fs.vi31.6475","url":null,"abstract":"","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48712850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Foucault’s participation in the 1954 carnival of the mad at an asylum in Switzerland marked the beginning of his critical reflections on the origins of psychology. The event revealed a paradox at the heart of psychology to Foucault, for here was an asylum known for its progressive method and groundbreaking scientific research that was somehow still exhibiting traces of a medieval conception of madness. Using the cultural expression of this carnival as a starting place, this paper goes beyond carnival costumes to uncover the historical structures underneath the discipline of modern psychology. Drawing on Foucault’s earliest works in psychology, his 1954 Mental Illness and Personality, his 1954 “Dream, Existence and Imagination,” his 1957 “Scientific Research and Psychology” and briefly his 1961 History of Madness, I will describe the discrepancy between the theory of modern psychology, which finds its heritage in the methods of modern science, and the practice of modern psychology, which finds its heritage in the classical age. I will argue that this division helps make sense of unexplained psychological phenomena, as seen in general practices related to artistic expression, and individual experiences, as seen in the presence of guilt and the resistance to medical diagnosis in patients.
{"title":"The Carnival of the Mad: Foucault’s Window into the Origin of Psychology","authors":"Hannah Lyn Venable","doi":"10.22439/fs.vi30.6268","DOIUrl":"https://doi.org/10.22439/fs.vi30.6268","url":null,"abstract":"Foucault’s participation in the 1954 carnival of the mad at an asylum in Switzerland marked the beginning of his critical reflections on the origins of psychology. The event revealed a paradox at the heart of psychology to Foucault, for here was an asylum known for its progressive method and groundbreaking scientific research that was somehow still exhibiting traces of a medieval conception of madness. Using the cultural expression of this carnival as a starting place, this paper goes beyond carnival costumes to uncover the historical structures underneath the discipline of modern psychology. Drawing on Foucault’s earliest works in psychology, his 1954 Mental Illness and Personality, his 1954 “Dream, Existence and Imagination,” his 1957 “Scientific Research and Psychology” and briefly his 1961 History of Madness, I will describe the discrepancy between the theory of modern psychology, which finds its heritage in the methods of modern science, and the practice of modern psychology, which finds its heritage in the classical age. I will argue that this division helps make sense of unexplained psychological phenomena, as seen in general practices related to artistic expression, and individual experiences, as seen in the presence of guilt and the resistance to medical diagnosis in patients.","PeriodicalId":38873,"journal":{"name":"Foucault Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47872580","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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