Historical Discourse of Sexuality by Michel Foucault

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Foucault in his book, The History of Sexuality vol. 1, An Introduction, attempts to argue that our thought about sexuality is greatly dictated by what he refers to as repressive hypothesis. According to this hypothesis, the chronological record of sexuality for the past three centuries has primarily been laced with repression. Furthermore, sex is basically meant for the purpose of procreation, and any other role performed by sex beyond this is considered culturally prohibitive. We can only make ourselves free from this sexual repression by opening up among ourselves by deliberating on issues surrounding sex as well as embracing it (Foucault 1980).

Foucault does not consent with the ideology that sex has been demeaned and perhaps made useless. He asserts that the sexual disposition has gone a notch higher for the last two hundred years or so. Besides, sex grew into an object of discernment. Sex has been perceived as a source of knowledge whereby its pleasure has been the most valued component, that is an ars erotica. Culturally, we have handled sex more as a scientific and biological concept when in fact it should take the center stage of power and knowledge.

This paper explores and analyses Foucaults theory on how sex has become a historical discourse rather than a biological entity. Additionally, the repressive hypothesis during the past three hundred years as well as the scientific approach given to sex in the 19^th century is well discussed.

The repressive hypothesis as referred to by Foucault is what we have been studying in the history of sexuality for the last two centuries. This hypothesis proposes that since the emergence of the most influential class in society, the utilization of energy on leisurely engagements has significantly dropped. Consequently, the subject of sex has been painted as a highly confidential affair involving only married couples. Any sexual activity beyond the border of procreation is considered taboo and therefore prohibited. For this reason, any sexual discourse outside marriage cannot be talked let alone the actual act.

The repressive hypothesis further stipulates that other avenues where illicit sexual feelings can be released also exist because there are individuals who have confirmed so. In his submission, Foucault observes that the act of having more than one sexual partner is one such outlet where these sexual feelings can be dissipated. Another channel of subliming sexual feeling is psychiatry. Through these avenues, some have candidly confessed to sexual fulfillment and thereby going against the tide of cultural morality.

In relating the events of the twentieth century, not much has evolved as far as the repressive hypothesis is concerned. The open deliberation on the subject of sexuality has been made possible by Freud. However, this disposition is still within the borders of academia. It is practically impossible to liberate ourselves from this repression if no pragmatic action is put on the course (Foucault 1980). There is a dire need to embrace our sexuality by regularly talking and deriving pleasure from it. Besides, a sexual disposition is generally perceived as an open rebellion against the conventional morality which upholds the repressive system. Intellectual knowledge, in this case, is not important rather we value being free politically.

Furthermore, the repressive hypothesis is a blatant alteration of sexual disposition. This repression does not allow us to experience our very freedom to exercise our sexuality the best way we prefer it. Indeed, Foucault notes that if sexual discourse would be made an open, freer subject of discussion as well as practice, it could be equated to a powerful way of holistically passing the right message to generations. Even the contemporary discussion on sex is still repressed in its own right. We seem to be too audible lamenting that we are repressed saying that we have been gagged on the concept of sex. Advocates of the repressive hypothesis can only argue that we are quite in light of this oppression because it is commonplace and widespread. To free ourselves from it may be a long-protracted journey and therefore open deliberations can save the situation.

Nevertheless, Foucault wonders whether the sexual repression we are going through in our contemporary society is as a result of the emergence of the influential and elite class of the seventeenth century. The author also inquires the role of power in regard to this sexual denial. Finally, on his inquiry, Foucault attempts to link the historical and modern sexual repression if they are one and the same thing or completely different from each other.

Even as the author is making these inquires, he is not basically doing it to create a controversy. Additionally, he is not creating a distance between himself and the reality that the concept of sex has been treated as a taboo for centuries. His main concern is, however, the root causes why the subject of sex has been talked about at great length. Better still, Foucaults concern is not merely on the subject of sexuality. He is rather keen on some type of knowledge, a particular point of view as well as the type of authority we derive from that very piece of knowledge.

According to Foucault, there were rigid regulations that were put in place on sexual discourse with the emergence of the Bourgeoisie class. In fact, there were deliberate and incessant attempts to regulate the discussion of sex from the talking point of view. Nonetheless, this effort was futile in the end because sexual discourse went a notch higher. There were a lot of sexual confessions which were made by religious lot during the seventeenth century. This happened against the wish of the majority of the Christian clergy. They preferred these confessions to be as secretive as possible. This again, was not successful because the confessions increased beyond their imagination. Apart from the sexual confessions, believers were also expected to include other forms of confessions beyond sex. Meanwhile, there was increased frankness on the way sexual matters were being discussed. Sexual feelings were right o course to be converted to widespread discussion or disposition. Foucault manages to underpin the Christian clergy who were associated with sexually dirty writings which followed in later years.

During the 17^th century, sexual disposition and confessions were not only a preserve of the religious grouping. The discussion was poured on the public domain and the society positively conceived the subject of sex whereby it was no longer being classified as a taboo but an equally imperative statistical entity in the society (Goldhill 1995). By the advent of the 18th century, population studies became an important parameter of scrutinizing the population in terms of fertility, birth, and mortality rates as well as the statistics on births outside legal marriages.

The broadening disposition on sex is also identified by Foucault as noticeable in the high schools which existed in the last two hundred years. There was an open separation of boys from girls alongside imposing tough movement restrictions on students. In this regard, boys and girls were not supposed to mix at random with the fear of sexual contact between the opposite sexes. The entire concern on childrens sexuality took a center stage discussion within the public sphere.

Foucault observes that in spite of the subject of sex being fully recognized by the public, the young people were not supposed to discuss it in detail and hence this marked a very important revolution in the way the subject of sex was gradually changing with time. This barbaric disposition was substituted with the use of more scientific terms and language as one way of instituting strict regulations against the subject of sex.

Foucault further notes down other points of discourse such as in the study of medicine and criminology. Several laws were introduced to prohibit particular types of sexual encounters. The medieval ages, however, witnessed the application of confession to the pastoral team among the Christian. In spite of this argument, Foucault triggers a slight debate to his point of view. He explores the possibility of the fact that sex is supposed to be kept secret and that is why there was a significant revolution in its discourse. The author then admits that the confidentiality experienced in sex is in itself part of the disposition. This implies that when we talk about sex in a secretive manner leads to more curiosity and the need to unveil every hidden detail.

There are different kinds of sexual types outside marriage that have been categorized for the last two hundred years. The authority is used to differentiate these sexual practices however not used to repress them. Four undertakings are involved in the stamping of this authority. These operations are aimed at infiltration of pervasive sex. To begin with, the author singles out a completely unique motive beyond what is known in the knowledge of a childs sexual growth which is very important when the overall scrutiny of sexuality is put into consideration. Foucault also explores the contemporary forms of sexuality like homosexuality. It is no longer being taken as a prohibited act of sexual encounter but rather as a personal way of identification. Moreover, the examination of the different forms of sexuality is perceived by the author as cycles of power and enjoyment. The practice of sexual scrutiny is moreover interplaying between two parties namely the observer and the observed. This examination has further led to the concentration of sexual discussions in society.

The increased sexual discourse in the last two centuries led to another challenge of absorbing the reality of sex whereby it was perceived as a risky affair while the extreme sexual desires were seen as extremely dangerous. It was necessary to acknowledge sex and all it pertained although was to be done in the light of morality.

The truth about sex did not emancipate itself in the western world only. Other nationalities like Rome and the better part of the Asian continent also handled the subject of sex as a channel of knowledge (DEmilio & Freedman1997). However, the author is making a coherent distinction between these earlier societies and the modern ones by asserting that they embraced erotic art while we value sexuality within the context of science. These earlier societies pursued the knowledge of enjoyment and how it can be experienced. This knowledge is surrounded by a lot of mystery. There is no issue on what is prohibited or not, it is all about the pleasures.

On the other hand, scientific sexuality has to do with confessions derived from confidential knowledge of sexual matters which have not been learned. The author further confirms that the act of confession has grown into greater significance to us. Where legal matters are concerned, there is the confession of the wrongdoers, in the art of writing, we relentlessly unleash our inner confessions as we are convicted in the art of writing whereas, in philosophy, we have come to confess truth as the internal making in our own belief systems. Since confession is part and parcel of society, the driving power to confession is no longer seen as an impediment on our way. Confession has become a holistic way of evaluating relative truth. We are rather under the influence of some authority that extracts confessions from people whereby we have come to look at ourselves as junior partners of confessions.

Foucault points out four aspects that have conjugated power and knowledge and how the two are related or affected by sexuality. To begin with, the author mentions the process of hysterization of womens bodies (Foucault 1980 p.51) which has made us perceive the body of a woman as extremely sexy as well as an item which can be used in advancing scientific knowledge ion medicine. Besides, the body of a woman which serves as the center of procreation is also viewed as a subject under public concern and hence the need to have regulation over it. Another important aspect under this discussion is the perception that children are extremely sexual beings and in which this sexuality might be a risky venture and therefore needs regulation. In addition, procreation and therefore the art of sex is equally significant in the face of the public and it should be treated with due respect (Stearns 2009). Any other sexual encounter which is not meant for reproduction is highly prohibited. The last element is the outcome of analyzing sex both as a scientific and psychological parameter. Any other diversion from conventional sexual behaviour is viewed as a medical problem that needs to be diagnosed and treated. According to Foucault, these four phenomena do not interfere with sexuality at all, and that the art of sexuality itself is non-existent beyond the confines of these four dispositions.

The author creates a distinction between two deployments namely that of alliance which has to do with relationships within family ties and is prevalent in most traditions. In this deployment, both verbal and non-verbal laws govern the different family aspects like marital affairs among others. The other deployment according to Foucault is sexuality which has overtaken the former deployment, especially in contemporary societal settings. This type has a limited control system. Moreover, the deployment of sexuality deals with a myriad of applications which allows us to give an incisive interpretation of sex and all its derivatives.

Since all the above strategic aspects incline heavily on the family, the author sums it up that the family cant repress sexuality. However, the family plays the role of nurture and care to sexuality. On an equal footing, the alliance deployment will positively impact the family relations which are considered to be fundamental in the society since it ensures that some control is exercised.

The rise of sexuality is traced back to the 17th century. This period was marked by an intense emphasis on the concept of the sinful nature of the body (Stearns 2009). There was also more sexual knowledge within the basic units of society. Due to this increased level of awareness, some professionals are chipped to assist in advisory services. As much as the attempt to regulate disposition on sexuality was right on course, it did not achieve much because the discourse gripped society faster than it could be imagined. In retrospect, the deployment of alliance left an indelible mark which is still applied in drafting certain laws and regulations in our society today.

The history of sexuality as put forward by Foucault proves to be not simple and is rather beyond the mere repressive hypothesis discussed above. The writer underpins its genesis way back in the 13^th century when the early church incorporated confession as one of its prime doctrinal practices. The practice of confession developed in significance and by the 18^th century, sex had been made an earthly or rather secular matter. Pedagogy, medicinal and population studies took the center stage in the examination of the sexuality of both children and females. Alongside the commissioning of these studies jaws the importance which was attached to the act of procreation. These areas of study had borrowed so much from the ancient Christian practices and beliefs. In spite of this, there was very limited inclination of these studies to spiritual wellness rather much of the study mainly targeted individual physical health. Moreover, while the Christian explanation of the term flesh was linked to the sinful nature of the body, the above studies devoted much to human ability to reach that point of sexual desire.

During the 19^th century, there was a general line of thinking that extreme sexual desires were inherited and therefore could dangerously impact the entire generation apart from being transmitted from one generation to the next one (Goldhill 1995). This worry led to the call for the medical remedial approach to sexual perversion. The repressive hypothesis was taken to boost economies at the expense of sex. This could be real oppression to the young working generation if indeed it was true. However, the elites were more alert concerning their sexuality compared to the working groups. Their concerns were more on women and children. This interest in children had nothing to do with economic well-being but instead was meant to maintain a high degree of morality and sanctity within the basic unit of society. The working group did not make use of sexual deployment at this time but at a later date.

The sexual repression which took place two hundred years ago was basically meant to boost and maintain the societal power of the bourgeoisie class who were very bold and assertive in the practice of sexuality in its healthiest form possible (Bremmer & Bremmer1991). This influential class attached so much importance to sexual health believing that its practice would go a long way in improving their societal might.

Foucault expounds that power is a substance of sexuality. In this respect, sexuality plays the role of saturating, directing, and passing on power, which in this case is a very influential element that underscores the relationships which exist among the different components of the society including people.

Reference List

Bremmer J. and Bremmer N.J (1991). From Sappho to De Sade: moments in the history of sexuality, New York: Chapman and Hall Inc.

DEmilio J. and Freedman B.E (1997). Intimate Matters: A History of Sexuality in America (2nd ed). Chicago: University of Chicago Press.

Foucault M (1980). The History of Sexuality, vol. 1, An Introduction, trans. Hurley R, New York: Vintage.

Goldhill S (1995). Foucaults virginity: ancient erotic fiction and the history of sexuality, Cambridge: University of Cambridge Press.

Stearns N.P (2009). Sexuality in World History, New York: Routledge.

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Historical Discourse of Sexuality by Michel Foucault

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