The History of Sexuality, Volume 2: The Use of Pleasure

The History of Sexuality Volume The Use of Pleasure In this sequel to The History of Sexuality Volume I An Introduction the brilliantly original French thinker who died in gives an analysis of how the ancient Greeks perceived sexuality Throughou

  • Title: The History of Sexuality, Volume 2: The Use of Pleasure
  • Author: Michel Foucault Robert Hurley
  • ISBN: 9780394751221
  • Page: 371
  • Format: Paperback
  • 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

    One thought on “The History of Sexuality, Volume 2: The Use of Pleasure”

    1. 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 الفض [...]

    2. 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 on [...]

    3. 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 n [...]

    4. 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 ويقار [...]

    5. 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.

    6. 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, bu [...]

    7. 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 [...]

    8. 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 cristia [...]

    9. 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 [...]

    10. 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 po [...]

    11. 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 [...]

    12. 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.

    13. 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 compo [...]

    14. 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.

    15. 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.

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

    17. 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.

    18. 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 [...]

    19. 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 "إح [...]

    20. 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 ru [...]

    21. 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.

    22. 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!

    23. 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

    24. 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.

    25. 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.

    26. 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.

    27. 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 person [...]

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