Read The History of Sexuality, Volume 2: The Use of Pleasure by Michel Foucault Robert Hurley Online

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In this sequel to The History of Sexuality, Volume I: An Introduction, the brilliantly original French thinker who died in 1984 gives an analysis of how the ancient Greeks perceived sexuality. Throughout The Uses of Pleasure Foucault analyzes an irresistible array of ancient Greek texts on eroticism as he tries to answer basic questions: How in the West did sexual experienIn this sequel to The History of Sexuality, Volume I: An Introduction, the brilliantly original French thinker who died in 1984 gives an analysis of how the ancient Greeks perceived sexuality. Throughout The Uses of Pleasure Foucault analyzes an irresistible array of ancient Greek texts on eroticism as he tries to answer basic questions: How in the West did sexual experience become a moral issue? And why were other appetites of the body, such as hunger, and collective concerns, such as civic duty, not subjected to the numberless rules and regulations and judgments that have defined, if not confined, sexual behavior?...

Title : The History of Sexuality, Volume 2: The Use of Pleasure
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ISBN : 9780394751221
Format Type : Paperback
Number of Pages : 304 Pages
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The History of Sexuality, Volume 2: The Use of Pleasure Reviews

  • Suha
    2019-06-13 04:54

    تاريخ الجنسانية و احد من أكثر الكتب الفكرية التي استمتعت بقراءته. بالتأكيد يرجع الفضل في ذلك لجدارة الكاتب في طرح و تحليل هذا الموضوع بالإضافة لإهتمامي الشخصية في الموضوع كحالة إنسانية و فكرية.يقدم هذا الجزء من مجموعة تاريخ الجنسانية المنظور اليوناني لها. حيث يوضح فوكو الفضاء الذي تعامل فيه اليونان (بصفتهم أجداد للثقافة الأوروبية و المسيحية المقبلة) معها، مؤكدا أنهم بالرغم من إقرارهم بالعلاقات المثلية بالإضافة للزواج الشرعي، فإنهم عاملوا الجنسانية كموضوع للمتعة و إنشغلوا بسبل أستعمالها الصحية و الضارة، و ليس بكونه موضع للرغبة المباحة أو المحرمة كما تتناوله ثقافتنا الحاضرة.ينفتح الكتاب على مصرية لمسائلة مفهوم الجنسانية و استعمال المتع في الفكر أو المجتمع اليوناني. يصف الإحتراز و الإهتمام الذي لونه للموضوع بصورة تحررية نسبيا إذا ما قارناها مع مجتمعنا. فهم يأخذون الممارسة الجنسية كشكل طبيعي لإنجزاب الإنسان نحو كل فرد جميل، بغض النظر عن نوعه. من جهة أخرى معالجتهم له بصفتها جزء من إحتيياجاتهم اليومية بالإضافة للأكل و الشرب، و يعالجونه وفقا للحاجة و الضرورة مقدرين خطورة الإسراف في متعة ترطبت بشكل وثيق لتقدم مجتمعهم و بقائة.ما أثر أنتباهي في هذا للكتاب كان؛ أولاً: دور المؤلف فقد كان يعرض بإتقان وجهة النظر الأثينية و يحتل مقعد خلفي رصين في كتابه، فلا يتدخل صوته إلا لتوضيح أو صياغة مسار الكتاب بطرح الأسئلة الصحيحة. ثانياً: كان في تكون الفكر اليوناني بحد ذاته، فهو فكر صفوة بجدارة، حيث يتحدث فيه أفلاطون عن مدينة فاضلة لمواطنين زكور بالدرجة الأولة و أحرار، فهم بذلك يخرص باقي الأصوات بكل بساطة بمن فيهم من أطفال و عبيد و شيوخ، و على رئسهم صوت المرأة التي تعامل كتبعية و ملكية بحت، حيث أن الفكر الأثيني يدو على دولاب السلطة السياسية و الإقتصادية المولاة لهذه الصفوة.ثالثاً؛ لوهلة بدت لي الأفكار اليونانية فيها الكثير من الإطناب المثالي عن "ما يجب أن يكون عليه" السلوك و الجنسي الذي تحول شيء فشيء بالنسبة لهم لمادة أخلاقية يقاس بها إعتدال و أهلية الفرد من بينهم. فنجد في فكرهم شيء من الغرور و السمو لكمال لا يمت بكثير من الصلة للأرض الواقع، الشيء الذي جعلني استذكر كتاب نيتشة (المأساة في العصر الإغريقي) حيث يؤكد أن الفلسفة قد ظهرة متممة و خاتمة لتلك الحضارة تسير نحو انهيارها وزوالها.أخيرا، اود أن اقر بأن (استعمال المتع) قد اشبع فضولي، و يدفعني أكثر نحو الجزء الأخير لهذه المجموعة. لقد نجح بطرح أسئلة أزلية ببساطة متزنة بأستعانته بالإرث الأثيني فأعط كل سؤال وزنه و شكله الأولي. عندما بدات في كتابة هذه المراجعة لم تكون في نيتي تلخيص الكتاب، ففي نظري أن الكتاب بعينه هو ملخص لا يمكن الإستفادة منه سوى بقطع رحلة قراءته من الغلاف للغلاف، و بذلك وضعت انطباعاتي و أفكاري عنه، و انصح به لكل من رغب بقراءة عمل فكري مثير.

  • Mr.
    2019-05-24 06:59

    Foucault's continuation of his impressive History of Human Sexuality looks into the sexual mores and practices of the Ancient Greeks, and attempts to understand the development of sexuality as a moral problematic. Contrary to the conventional wisdom which posits a complete epistemic reversal from the Hellenic world to the Christian world, Foucault poses a more complex network of interconnections between the two paradigms, which lie in a valuation of asceticism. Although The Use of Pleasure is only a small piece of a very large story, it is an interesting development in the hermeneutics of sexuality.

  • Ayleen Julio
    2019-06-02 04:45

    En Historia de la sexualidad II, Foucault continúa el proyecto investigador sobre la sexualidad, sólo que esta vez se centra en cómo la actividad sexual fue problematizada por los filósofos y médicos de la Antigua Grecia, para quienes no interesaba tanto el objeto de la actividad, sino los modos y convenciones que giraban alrededor de dicha práctica. En términos de lectura es un libro con una escritura menos pedregosa que el primer volumen, por lo que se hace más fácil de seguir; pero no por ello es menos complejo en torno a las temáticas que presenta. De hecho, me atrevería a decir que multiplica las complejidades en torno a las mismas, lo que me parece sencillamente estupendo. Ahora si, un par de novelas más y me mando con el tercero.

  • Fahad Alqurain
    2019-06-07 04:59

    مجنون هذا الفوكو بهذا الجزء يطرح فوكو الكثير من الأفكار لدى الاثنيين القدماء وفلسفاتهم ويناقشها ويحللها استعمال المتع وتدور افكار هذا الجزء نحو ثلاثة أجزاء الاول الحمية البدنية والرياضية والفكرية والثانية الجانب التربوي البيتي والثالثة حب الغلمان ويناقشها ويحللها ويقارن بين الكثير من حوارات الفلاسفة ويتعمق حتى يأخذك معه في جانب المؤيد لهذه الأفكاروبالطبع حين تعرف أن فوكو من المؤيدين للمثلية الجنسية ولكن لا يرغمكعلى موافقته بل يدعك تحلل وتفكر معه هل كانوا محقين ام لا وبطبيعة الفطرة الانسانية نقول لا نحن نرفض هذه المثليه ولكن يقول لك فوكو انا موافق لرأيك ولكن تعال معي اشرح لك لماذا قبلوا هده الأفكار ولماذا كانوا يؤيدون هذه الأفكار تتعمق معه وتحلل وفي النهاية تجيبه ثانيه كتاب رائع موضوعي سلس لأبعد درجة ممتع هذا الفوكو ولو لم نتفق معه

  • Rachel
    2019-06-08 10:37

    Has some important insights, but Foucault's over-reliance on Attic prose substantially weakens his arguments - note that he doesn't even mention Sappho! And he quotes from the tragedians maybe twice? There are many classicists of the past few decades who have done much better work on ancient Greek sexuality. Foucault is more interested in making a point about the world that he lived in than in actually understanding the way the Greeks lived.

  • Rikkert Kuijper
    2019-06-12 03:33

    I'll attempt to recap the whole thing in a few hundred words, without looking anything up. If you find something wrong, please let me know, it'll help me remember better.DISCLAIMER: Foucault mentions multiple times that there are plenty of philosophers whose works have not been preserved, and so he bases his book mostly on Platonic-Socratic notions of sexuality.First of, there was no notion of proper ''sexuality'' back in Ancient Greece. Of course there were ideas of homo and heterosexuality, but they weren't defined as that. Whatever notions of what we would now call sexuality were mixed together with other bodily desires, such as eating and drinking (named the Aphrodisia) created to sustain a principle of an ''ethical subject'', which, simply put, means that there needed to be a system of rules so you could see how noble of a being you actually were. There were ethical guidelines to conform yourself to, and esteem your (but probably more importantly so) other's worth as ''ethical subjects''.So we have the bodily desire catalog, the aphrodisia being the sexual one. Sex was believed to have certain effects on the body, such as cooling it (through ejaculation - they supposed that something heated up and then left your body, which makes sense in the 4 temperaments theory). Because it cooled you, it would be appropriate to have sex when ''overheated'' (for example) this form of theorizing is named ''dietetics'' by Foucault. It's the logical approach to bodily changes through sex, analyzed to fit the circumstances and overall state of the body. This was important because they also believed sperm was some of the most important content in your body (how else could it create a person? it must take something important from you to create a mini you), stemming from the brain, through your marrow, into your balls, etc. Because sex was so vital and dangerous (you can't tap your brain for babies forever, you'd suppose), proper care was taken to ensure that the circumstances were just right to create the right baby at the right time. Age of marriage was 30-35 for men, around 20-25 for women, sex was to be had in the right state of mind, with the right intentions, etc. This had to ensure that Athens would receive an honorable citizen. These rules were there for the Polis, not for the couple themselves.Then there's the economics:This was a question of honor, self control, and rightfully enjoying what is yours. Foucault writes that because of the loss of vital fluids, sex was prescribed to be had as little as possible. To give in to sexual desires was a loss of self-mastery, and showed that one was incapable of ruling himself, which would raise doubt about his capability of ruling the city (all this moralizing obviously only applies to free men of Athens). Moreover, a lack of sexual fidelity was disrespectful to your wife, whom you trusted to run your household and your possessions. This is also a major thing in homosexual relations, because you couldn't be greedy for boy butt, you just kind of had to let it happen, but only for the right reasons. Basically, homosexuality was a thing, but nobody really liked to say it was. A ton of moralizing surrounded it, and both approval of natural beauty regardless of gender as straight up gay bashing seem to have been the ruling opinions.Some interesting other stuff outside of the main theories:- A woman/girl being raped is not as punishable as a woman being seduced, because rape is damage of property, while seducing is putting into question who's property the woman/girl actually is.- A woman wearing make-up for her man was (in one story at least) frowned upon, because it concealed the true nature of the woman, and so it masked the product, which is false advertising. - Some ''boys'' were 28 years old.- One of the problems with homosexuality was the duality of sex. One was dominant (male), the other submissive (female). If you had sex with a man, one of you was the bitch, with all the contemporary connotations applied. This is why it was hard to just give up your bum to any friendly old man, but why it could be very rewarding for you if you appropriately chose the right man of status to give your bum to, because that meant you completely surrendered to be his object of pleasure, without you having the right to enjoy it.That's basically it. Once again, feel free to comment whatever important thing you think I missed.

  • Adriana Scarpin
    2019-05-21 08:44

    O capítulo um, Problematização Moral dos Prazeres, com aphrodisia se refere a moral sexual da Grécia antiga, assim como chresis trata do uso dos prazeres propriamente dito, ou seja, o grau de temperança mantido, enquanto enkratheia trata do autodominio necessário para atingir a mesma e liberdade e verdade trata do homem viril que se coloca em posição ativa de temperança em oposição a passividade pelos desejos da intempérie.No capítulo dois, Dietética, na parte intitulada Do Regime em Geral, Foucault aborda o tema do regime como intrínseco ao saber médico. A Dieta dos Prazeres trata das regulações cronológicas para as atividades sexuais na Grécia antiga. Riscos e Perigos trata sobre o lado negativo dos excessos sexuais, enquanto O Ato, O Dispêndio, A Morte demonstra o quanto os gregos não sabiam nada sobre a sexualidade, com especial ênfase na sexualidade feminina.No capítulo três, Econômica, na parte A Sabedoria do Casamento, Foucault trata da moral que exigia a fidelidade da esposa, enquanto o marido poderia ter as concumbinas (destinadas as amenidades do dia-a-dia a dois) e cortesãs (destinadas exclusivamente ao prazer sexual) para além das esposas oficiais (destinadas a oferecerem uma descendência legítima). A casa de Isômaco trata dos deveres femininos na casa, ou ainda os alicerces intelectuais do patriarcado. Três políticas de temperança trata de tanto homem quanto a mulher eram pautados na política da temperança, a mulher de uma forma que ficasse submissa e o homem numa posição de dominação.No capítulo quatro, Erotica, na parte Uma Relação Problemática Foucault delineia os trâmites das relações homossexuais na Grécia antiga, de como não havia nenhum problema moral em relacionar-se com adolescentes, ao mesmo tempo em que estes crescidos deviam naturalmente deixar a sua passividade de lado. A Honra de um Rapaz esmiuça o quanto era mal vista a passividade e promiscuidade homossexual na Grécia antiga. O Objeto de Prazer traz o interdito da prostituição masculina e de como se era praticamente proibido sentir prazer numa relação homossexual passiva.No capítulo cinco, Verdadeiro Amor, trata sobre o Eros platônico muito mais próximo de uma Philia do que o Eros clássico.

  • Nuno Ribeiro
    2019-06-09 07:52

    Foucault entra a fundo nos textos gregos. Percebemos como os gregos viam o prazer. Como regulavam o sexo e se regulavam a si próprios. Que preconceitos tinham sobre o género e sobre os papéis de cada um na sociedade.Sobretudo a partir dos textos morais e de comentários sobre comportamentos da altura, que chegaram até hoje, sabemos como os os gregos viam as relações. Ficamos a saber que valorizavam acima de tudo o domínio do próprio sobre as paixões do corpo. É mais tarde que o cristianismo vem legislar sobre o que é permitido ou não fazer. Os gregos levavam a mal, sobretudo, que um homem (a moral era sempre uma moral dos homens, feita na perspectiva masculina) mostrasse falta de domínio. Sobre si, ou sobre a(s) suas mulheres, escravos. No sexo, era mal visto não que se fizesse determinado acto em particular, mas que se desse a entender que o desejo, as paixões estavam a dominar em vez de ser ao contrário, em vez de de se conseguir dominar o desejo. Era bem visto ter uma relação com um rapaz mais novo, por se estar numa posição de domínio, e isso não implicava nenhuma perda de virilidade. O que lesava a reputação era estar numa posição de dominado, numa relação com outro homem. Precisamente por isso, há conselhos extensos, nos textos morais, sobre como se deve comportar um rapaz, que entra numa relação com um homem mais velho, não sendo demasiado fácil, para não estragar a sua reputação. Não são condenados os actos em si, como imorais, mas o caracter do homem que se coloca numa ou noutra posição.

  • Andrew
    2019-06-05 09:57

    This is some deep genealogy, something that is a far cry from the more wild, theoretical-level writings of the young Foucault. He turns his attentions to the Greeks, arguing that they viewed sexuality more in terms of dietetic regimen, one to be conformed with for maximum health. A point which he repeats ad nauseam. Now, I enjoyed the examples given but -- and this shouldn’t be a surprise given Foucault's rather androcentric view of sex -- he seems to leave female desire almost completely out of the equation. One could argue that the heavily patriarchal nature of Greek society made this an inevitability in terms of the available sources, but that's no excuse for a researcher of Foucault's caliber. Onward, a bit more cautiously this time, to Volume 3.

  • Jacob Rabas
    2019-06-01 04:51

    First I should note that I am not really concerned with the accuracy of Foucault's interpretations of ancient Greek texts or even with sexuality as a topic of study. I'm not a Classicist so I can't comment on the empirical validity of the work. However, I am interested in understanding the truly original aspects of his work, mainly his theory of power, subjectivity, and the concept of discourse. In The History of Sexuality 1: An Introduction Foucault provides us with a sketch of his notion of power. In fact, Vol I pages 92-95 contains probably the most straightforward definition of his notoriously "slippery" conception of power that I have read. Foucault's notions of subjectivity, and particularly "discourse" are even more troublesome in this regard. However, in Vol. II Foucault defines by way of demonstration. After reading Discipline and Punish: The Birth of the Prison along with these works on sexuality, one gets a better sense of how his primary theoretical interest in power, discourse, and subjectivity work together and form an integrated whole. We can clearly see this in Vol. 2. Foucault starts Vol. 2 by laying out the "correlation between fields of knowledge, types of normativity, and forms of subjectivity" regarding sexuality in ancient Greek culture (p. 4). Subjectivity is the way in which an individual recognizes the form of power that he has (in this case it is always "he'). Discourses on sexuality and the control of the self provide forms of knowledge that enable the subject to perfect and reproduce his position within an "agonistic" social field. These discourses are instantiated in practice on the self-as-object-of-self in physical regimens ("dietetics") and on others as objects in the management of affairs ("economics"). The relations between free men and women or slaves are less a subject of discourse because the relationships here are assumed to be common knowledge and in little need of moral problematization. This discursive silence with respect to women and slaves speaks volumes (in Foucault's view at least) about their relations with free men. This is a key point, discourse, while a key component of power and part of its reproduction, is also a mechanism of change and transformation. This is why Foucault beings with the moral problematization of sexuality as his first chapter in the volume, it is the beginning of a discourse on sexuality in ancient Greek society. This is also why Foucault sees the increasing volume and diversity of discourse on sexuality in the 19th century as potentially liberating rather than necessarily repressive.This book (read along with Vol. 1) is probably the clearest example of Foucault's entire analytical apparatus in motion. His entire "genealogical period" starting with Discipline and Punish should be read since Foucault assembles many ships that seem weak on their own but form an armada when combined with others.

  • Joeri Kooimans
    2019-06-15 07:35

    This book contains interesting reflections on how subjectivity was formed in ancient Greek culture around (sexual) pleasure as a result of relations men had with oneself in terms of moderation, selfmastery, selfstylization and domination. As such, Foucault shows, the Greeks developed an ethics of the self through selfcare.A criticical note: the book contains alot of redundancy and repetition, which usually isn't the case with Foucault.What further strikes me is that Foucault doesn't give women a voice in his book, while a history of female (sexual) pleasure can also certainly be written, or at least be given a place in a book such as this. Think for example about works and reflections on female (lesbian) pleasure in poems of Sappho and Alcaeus to name just two examples from ancient Greece. He calls his book 'The History of Sexuality', yet in my opinion he only offers a very selective and limited reading of this history, making this book as masculine as the culture and its practices that it's trying to describe.

  • David Bird
    2019-06-04 02:52

    This book broke the spell of Foucault for me. In works like he wove a net from works that were unknown to me. Who was I to question his readings?Here I finally saw him at work on an author and text I knew, and when I looked at what he did with Xenophon, I found his reading of the Oeconomicus was bizarre and tendentious. Fully escaping from Foucault would take me until but this was the start.

  • Erik Graff
    2019-05-31 02:50

    It does indeed seem to be the case that many of the ancient Greeks and Romans were oblivious to what we see as the ethical issues pertaining to human sexuality. Of course, given our limited sources, it is difficult to generalize with a high degree of certainty. What we have was written by elites and filtered through elites over centuries when women were regarded as inferior, adulthood started earlier, marriages were frequently arranged and various forms of slavery (often including a sexual component) were taken for granted. Yet within this milieu existed Judaism and arose Christianity, both of which did promulgate ethics of sexuality.

  • Mason
    2019-05-18 10:56

    A meditation on the problematization of desire in Ancient Greece. Foucault presents the era's ethics of pleasure in stark contrast to the hermeneutics of desire that emerged with early Christian doctrine.

  • Rui Coelho
    2019-05-23 03:00

    In this book Foucault shows how Ancient Greek sexual norms were technologies of the self, exercices to create oneself as a free, healthy and happy subject, and not laws or proibitions.

  • Alshimaa Seekha
    2019-05-23 10:39

    فيه تقدم, بالنسبة لي.

  • Geoff
    2019-06-09 04:02

    Anybody have opinions on whether I should read these in order? Because I kinda want to read the one about the Greeks asap.

  • Patrick Stein
    2019-05-30 06:58

    While I really loved Volume 1, Volume 2 was exceedingly repetitive. I lost count of the number of times that I had to double-check that I hadn't inadvertently skipped back four or five pages.

  • Ernest
    2019-06-14 04:43

    This was a lot more interesting than volume one. The subtitle should have been "The Use of Pleasure in Ancient Greece" or "Same-sex Sexuality in Ancient Greece" or something along those lines.If Foucault had set a broader scope -- let alone settle with modern, and less-obfuscating terminology -- he would have summarily concluded the following:"It is important to emphasize that people who engage in same-sex sexual practices do not necessarily have a homosexual orientation. The same-sex sexual act may have different meanings and applications depending on the cultural context in which it occurs. According to different scholars it serves for developing masculinity among the Melanesians, for improving the macho man’s sexual image in South America, for the transmission of knowledge among ancient Greeks, for compensating for the lack of available women among the Azande, for satisfying the adult male lust among the Moroccans, for demonstrating the capacity of deflowering a virgin in the Coast of Oman, for tension release among Pakistani males, for making a living in the Coast of Oman and India, and so on."-- Cardoso, F.L. (2009). Similar Faces of Same-Sex Sexual Behavior..., Journal of Homosexuality Vol. 55, Issue 4Apparently, in Ancient Greece, pederasty had symbolic significance in that it was also partially about an issue of seniority or power-relations between the 'penetrator' and 'penetratee'. Eck. I know... sounds rather gross. Such relationships had advantages for either party. Along with this seeming institution were complicated rules of etiquette that gradually changed overtime. Personally though, the practice pederasty simply has no place in modern society -- although the book does discuss other things as well..

  • ماهرعبد الرحمن
    2019-05-18 09:03

    بالإجمال، لكي يسمى فعل ما "أخلاقيا"، لا ينبغي أن ينحل إلى عمل أو مجموعة أعمال مطابقة لقاعدة، أو قانون أو قيمة ما. صحيح أن كل فعل أخلاقي ينطوي على علاقة بالواقع الذي يتم فيه، وعلى علاقة بالقانون الذي يستند إليه؛ لكنه ينطوي أيضا على علاقة معينة مع الذات؛ ليست هذه العلاقة مجرد "إحساس بالذات"، بل هي تكوين للنفس كـ "ذات أخلاقية" فيه يحدد الفرد ذلك الجزء من نفسه الذي يشكل موضوع الممارسة الأخلاقية، وموقفه بالنسبة إلى القاعدة التي يتبعها، ويركز لنفسه نمط عيش معين يصلح كتحقيق أخلاقي لذاته. ولهذا الغرض، يؤثر الفرد على نفسه، يشرع في معرفة نفسه، يراقبها ويختبرها، يصلحها ويتغير. ليس هناك فعل أخلاقي مستقل لا يستند إلى وحدة سلوك أخلاق معين؛ وليس هناك سلوك أخلاقي لا يستدعي تكوين النفس كذات أخلاقية؛ وليس هناك تكوين للذات الأخلاقية بلا أشكال من "التذويت" وبلا "تزهدية" أو "مران ذاتي" يدعمه......والحال، أن واجب التزهد الذي يفرضه تكون هذا الفرد السيد على نفسه لا يظهر بمظهر القانون العام، يتعين على كل واحد وعلى الجميع أن يخضعوا له؛ بل يظهر بالأحرى كمبدأ في أسلبة السلوك، بالنسبة للذين يريدون أن يضفوا على حياتهم أحلى وأكمل صورة ممكنة.The Use of Pleasure، pp 23،178.

  • J.
    2019-06-18 05:33

    I read this for a political philosophy course on sexual ethics as the last work after thinkers from the following categories: Greek, Christian, new natural lawyers, and liberalism. It was part of a combined senior undergraduate and graduate seminar.I really enjoyed how Foucault offers a different way to understand Greek sexual ethics and a different way to understand sexual ethics in our own time. This is one of the last works he wrote before he passed away, so at times it does end up feeling rushed and the writing could be more 'refined.' But it's brilliant, the ideas are fascinating.I do add the proviso that it may not make much sense if you haven't read anything on Greek sexual ethics. I'm not sure as I had read a number of the works he refers to in the class. However, it is worth while to read some of these works and follow up with this work.It's just fantastic and very empowering in how one can self-constitute themselves as an ethical/moral agent. Worth reading.

  • Oliver Bateman
    2019-05-27 06:33

    A fine short survey of classical Greek sexual thinking, yet Michel Foucault's work with these primary sources isn't as impressive as it is with materials from the 17th and 18th centuries. A heavy reliance on two major 1970s-era histories by KJ Dover seems to suggest that Foucault isn't so much breaking new ground as sowing seeds in already-fertilized fields. All in all, though, this was a worthwhile and interesting read, even if it wasn't as provocative as Volume 1.

  • Daniel
    2019-06-16 07:44

    I met this guy at a party who wanted to do nothing but talk about Foucault (I didn't like him very much). HIS opinion was that Foucault was awful. I wouldn't say awful, but he is not easy to read. If I met Foucault at a party, I would probably like him as much as I did that guy who insulted him. But he wrote about interesting things.No rating because I skipped about half the book. Oops!

  • Zizo Ghoname
    2019-05-28 10:02

    يعطيك هذا الكتاب فكره عن مدى مرونة ومطاطية كل شئ متعلق بالنفس البشريهبداية من الاخلاقيات ونهاية الى الاذواق والتابوهات المجتمعيهويتجلى هذا واضحا في توجيه الكاتب نظره تحليليهلبعض النصوص المتعلقه بالجنسانيه في المجتمع اليوناني القديم بشكل خاص

  • Dan
    2019-06-01 03:53

    A short, straightforward work that analyzes the relation of sexuality to social power. Worth reading not only for the good clear writing, but also for Foucault's original take on sexuality as an object of knowledge.

  • Neil Turner
    2019-05-18 04:36

    Again, not one of my favorite topics that Foucault wrote about or critiqued.

  • Dwight Davis
    2019-05-31 10:52

    Foucault offers a history of sexuality in Greece, sketching an ethic of sexuality and repression that predates the usual dating of repression starting with Christian theology. He offers explorations of homosexuality and bisexuality in Ancient Greece, as well as issues of eroticism and marital fidelity. An interesting read, though less heavy on theory and critique than volume one.

  • Toño Piñeiro
    2019-06-04 05:34

    Buen y conciso acercamiento a la moral griega del uso de los placeres. Util para indagar de donde viene la moral cristiana y que tan arraigada se encuentra en las ideas griegas de "sabiduria" y "dominio de sí". Lo recomiendo ampliamente.

  • Garan
    2019-05-23 08:49

    extremely lucid and eye-opening. I will return to a lot, similar to the previous book.

  • Marie
    2019-05-25 06:43

    I could congratulate Michel Foucault on his research and examination of the way in which ancient greeks regulated, viewed and analyzed sexuality. I could talk about how he didn't present a completely distorted view of something that's commonly understood as the unavoidable differences between the greek and the Christian conception, because obviously civilizations had been previously preparing to receive such a message. The people of the Old Testament, though still Jewish, are not the same persons as in the New Testament, at least from the perspective of a social change. It's good too, that he recognized that our interest to classify and put every sexuality under a taxonomy that can't escape us is modern. For the greeks, "bisexuality" was nothing as such, just an interest in beautiful things. So, probably he watches with some complacent ways and there's nothing wrong with talking about objects of pleasure here...at least not if sex is conceived as dialectics of domination. There's brief chapters on the nature of marriage and the inferiority of women, that would be nothing of what this writing challenges in modern society. Of course, as a homosexual man, his main concern would be the views of homosexuality and I don't really blame him for it. But there was nothing to discuss about female homosexuality, apparently. Excuse me if I skipped those parts a bit in horror anyway, because we're talking about marriages with 15 years of difference between men and women, and teenage boys entering into contact with old men, old enough to be their parents.It's interesting to note that also male prostitution, and not just female, was seen as bad, though of course it wasn't until much later that mutual loyalty was a requisite. So, all in all, I'd say that it would have been more interesting to me if it covered a bit of these other areas too. I hope the final part is more interesting. Definitely reading Foucault is far from being an experience in which I can agree with everything, but challenging my system of thought is very important and I certainly wouldn't overlook that.