Michel Foucalt

Questo breve studio nasce con il proposito d"investigare il concetto di sessualità nel pensiero di Michel Foucault, in particolare rispetto ai concetti di sapere, potere, soggetto, modernità, e, rispetto ai suoi scritti, a partire anzitutto da alcune dense pagine del primo volume della sua Storia della sessualità, ovvero La volontà di sapere. L"analisi si svilupperà lungo la domanda: in che modo la sessualità e la sua espressione sono elementi propri dell"universo di senso di questa stessa contemporaneità, o, dal versante opposto, invece, dati naturali liberatisi nel corso degli ultimi secoli al nostro sguardo di moderni? Il tema sarà sviluppato attraverso la ripresa del confronto che Foucault stabilisce con la psicoanalisi, con il messaggio teorico di Freud, con l"apporto costituito dal pensiero di Reich, quest"ultimo assai influente tra gli anni sessanta e settanta nel pensiero critico europeo. Una seconda parte sarà, invece, dedicata alla trattazione della definizione di potere cui Foucault dedica delle pagine accurate all"interno del primo libro di Storia della sessualità e che caratterizzano la sua teoria in un modo particolare e originale. Infine, si proverà a collegare il tema della sessualità e, in particolare, quello del potere sulla sessualità, al quadro più ampio del potere come microfisica di dispositivi che agiscono nella vita dei nostri giorni e agli ultimi spunti critici del pensiero francese rispetto alla spettacolarizzazione contemporanea della vita e alla sua banalizzazione. L"intento dell"intero studio è quindi ricostruttivo ma, al tempo stesso, essenzialmente critico rispetto alla dimensione biopolitica del nostro tempo. D"altra parte, come ha sottolineato A. Davidson, il progetto originario di ricostruzione della storia di sessualità in più volumi che Foucault ha inaugurato con La volontà di sapere nel 1976, si è in effetti concluso con questo stesso primo volume 1. Il tema non è abbandonato da Foucault negli anni successivi, ma è stato senz"altro messo fra parentesi, e ricondotto all"interno del discorso più ampio della formazione del sé come tecnologia della formazione della soggettività. Altri due brevi testi in cui Foucault sviluppa questo punto di vista sono brevi saggi riprodotti in italiano sotto forma di articoli e pubblicati di recente sulla rivista Aut-Aut: si tratta di Schizocultura: sessualità infantile (1975), e Il Gay sapere del (1978), più o meno contemporanei, quindi, a La volontà di sapere. Quello che risulta chiaro è che le parole di Foucault nell"introduzione a quest"ultimo testo ci portano già, in qualche modo, a comprendere il come e il perché di questo slittamento dei volumi successivi della Storia della sessualità, costituito da L"uso dei piaceri e La cura di sé(entrambi 1984). Leggiamo, infatti, in Foucault: "Questo volume apre una serie di studi che non pretendono 1 Arnold Davidson, Dall"assoggettamento alla soggettivazione: Michel Foucault e la storia della sessualità in Aut Aut Luglio-Settembre 2006

ABSTRACT: With the emergence of new information and communication technologies, education is forced to adapt to cover these changes. The professional needs to re-signify this distance, developing a new perspective related to this way of teaching and learning in a virtual environment, which requires an interaction with the student, and at the same time will realize that the distance, may not interfere in their interaction, if you are able to make use of the technologies at your disposal. This research presupposes a historical reflection, demonstrating how the distance education that we know today has emerged, and starting from this framework, presents laws that legitimize this modality, the setbacks that the student finds in seeking this teaching, and in counterpoint the training of this professional who he changes from teacher to tutor, dissociating himself from his initial training oriented to traditional methods, aiming to identify the complementary adaptations that the teacher needs to pursue when performing activities in this modality of teaching, approaching the new technologies and making use of coherent methodologies.

(Abstract) This paper explores the rise and significance of car parking in Australian cities, focusing on suburban shopping centres. The suburban shopping centre – mall – was meant by its creator Victor Gruen to recreate the pedestrian feel of European town centres, with cars kept outside. Suburban shopping malls are thus characterised by vast seas of parking dwarfing their destination buildings. This paper argues that the relationship between car parks and their urban surroundings appears deceptively simple, but closer inspection reveals complex interactions between car use, public policy and urban landscapes. Car parks are contradictory spaces, simultaneously of fundamental importance to enabling car travel, and widely neglected in terms of both planning and of thinking. Parking tends to be forgotten as soon as it is found, yet it is a significant feature of urban landscapes. In " Rethinking a Lot " Ben-Joseph observed that we " demand convenient parking everywhere we go, and then learn not to see the vast, unsightly spaces that result. " Using Melbourne shopping centre car parks as a case study, the paper illustrates how ubiquitous parking landscapes have arisen both from the demands of rising car ownership, and from deliberate urban policy. This paper then reads car parks as having more than a simple spatial relationship. It views car parks through the lens of Foucault: as heterotopic spaces that link together the seemingly incompatible issues of safety and surveillance, hostility and convenience. Parking is used to contain cars even as it shapes urban spaces for them. As competition for parking space increases, along with critical views of 20 th century parking policy, the paper points to the conflict and anxiety often coalescing around car parking as further reflection of the critical function of parking in car-oriented cities.

Dangdut is one of kind of musik which have erotic dance in each presence on the stage. The erotic dance have ever cause sit-in  Indonesia’s peoplewhich come from all aspects, because the act is dangerous for morality of the Indonesia’s peple. All of representation act have done massively when Inul got high popularity in that time because of her erotic dance, its called Goyang Ngebor. In this time, there is a lot of erotic dance which done by dangdut singer, but there in an alteration in intensity on protest act. This paper will examine the representation of woman body which reputed as carrier for amoral act to Indonesia’s people. This paper also analyze the intensity alteration towards erotic dance  in dangdut music. In analyzing of the paper use some postmodernism theories as a tool of analysis.

Perché la cultura occidentale ha affermato che la follia era la verità denudata dell'uomo, e tuttavia l'ha posta in uno spazio neutralizzato e pallido ove era come annullata? -Michel Foucault Ricostruendo la funzione storica e culturale della follia, nella fase cruciale che va dal tardo Medioevo alla rivoluzione industriale, Foucault rintraccia le radici del funzionamento della società occidentale: a partire dai meccanismi di esclusione e criminalizzazione di ogni forma di diversità e di devianza. L'esito è un'opera capitale, che ha segnato la storia del pensiero europeo. Una narrazione serrata e avvincente, in cui trovano spazio le voci, rare ma decisive, che hanno squarciato il velo sulla follia e la sua tragedia, da Sade a Nietzsche, da Van Gogh ad Artaud. Questa nuova edizione costituisce la prima versione completa in lingua italiana, con l'aggiunta di passi mai tradotti e la Prefazione alla prima edizione del 1961. è stato uno dei protagonisti della cultura europea del Novecento. Oltre alle fondamentali ricerche sulla follia, sono da ricordare i suoi studi rivoluzionari sul carcere, la clinica, il potere e la sessualità. In BUR sono disponibili Le parole e le cose e L'archeologia del sapere.

This chapter aims to discuss the current regime of techné by way of dispositif. Michel Foucauld describes that the dispositif is the system of relations that opens up a new field of rationality and performs a dominant strategic function. The idea of techné today directly points to making and exercising such systems of relations, practices, and mechanisms: it has indeed opened up a new field of rationality. I begin the chapter by juxtaposing techné with dispositif.

Este ensayo realiza una lectura heterotópica de Aguirre, La ira de Dios, una disección del filme bajo el concepto de heterotopía, desarrollado por Michel Foucault en su ensayo ”Of Other Spaces”. Foucault señala que la heterotopía es “Una especie de contestación simultánea, mítica y real del espacio..(24)”. Este concepto a través de algunos principios, logra subvertir el binarismo tiempo/espacio, permitiéndonos observar un plano más amplio de la Historia,  en el cual se rescata el protagonismo de la Naturaleza.

This paper investigates Foucault’s interpretation of Kant in the former’s early works, “Introduction to Kant’s Anthropology” and The Order of Things. In both these works, Foucault discovered the new modern human concept in Kant’s philosophy by an archeological interpretation. Foucault pointed out that the new human concept born in the modern épistémè has the following characteristics, clearly revealed in Kant’s philosophy. First, Foucault describes the modern human as not only a limited, finite being but also the founder of its own finitude. Kant described a human being as finite because a human being’s theoretical cognition is limited to the domain of experience. The conditions enabling a human’s finite cognition are the space and time and the categories which are human’s forms of sensibility and understanding. For Kant, therefore, a human’s finite cognition is established by elements of finitude in human. Second, the modern human represents itself as an empirico-transcendental doublet. In other words, the human is an “empirical object” and “transcendental subject” who constructs experience at the same time. Regarding this feature, Kant theoretically regarded the human as a “cognized empirical object” and an “a priori condition establishing cognition,” while practically he investigated the human as a “juridical object” subordinate to juridical rules and as a “moral subject” legislating universal moral laws with transcendental freedom. Third, the modern human invariably has an aspect that cannot clearly be understood by a cogito. Kant distinguished transcendental apperception from empirical apperception, insisting that the former cannot be cognized by my thought, although it is a basis for constituting my experience.

El siglo XX será recordado por los grandes avances científicos y tecnológicos, la conquista del espacio, el uso masivo de las computadoras y las telecomunicaciones, el desarrollo de economías a escala mundial y por una notable expansión de la cultura y del mundo universitario; pero también, por las guerras mundiales, la amenaza de una aniquilación nuclear, los genocidios, la enorme desigualdad social, la crisis ecológica; los interrogantes y debates en torno a la genética y el futuro biológico de la humanidad y del planeta mismo. Todas estas realidades se reflejaron en la filosofía de ese siglo. Este libro hace un recorrido por las principales obras y autores que han marcado el pasado inmediato de la filosofía. Con un lenguaje accesible, se muestran las propuestas fundamentales que dieron pie al prestigio académico y social de estos pensadores, y se expone un modelo hermenéutico para enfrentarse a los textos clásicos.

Batı felsefesinin on sekizinci yüzyıl kesitinde sıklıkla kullanılmaya başlanan aydınlanma terimi (İngilizce enlightenment, Fransızca l'Age de lumiéres, Almanca Aufklärung, İtalyanca Illuminismo), özel bir anlam ifâde etmektedir. Genel olarak bakıldığında Aydınlanma, Batının bu dönemde yaşadığı tüm ekonomik, siyasî, toplumsal ve kültürel dönüşümlere göndermede bulunur ve Aydınlanma'nın, 1688 İngiliz Devrimi'yle başlayıp 1789 Fransız Devrimi'yle doruk noktasına ulaştığı, feodal yapısı ve toplumsal düzeni nedeniyle Almanya'ya geç geldiği ve bu terimin esas olarak Batı burjuvasının gelişimiyle şekillenen temelli bir dönüşüme işâret ettiği yönünde genel bir kabûl vardır. 1 Felsefî bağlamda ele alındığında ise aydınlanma, insanın geleneksel görüşlerden, otoritelerden, bağlılıklardan kurtulup yalnızca akla dayalı bir biçimde yaşamı kavrama ve düzenleme çabasını ifâde eder. 2 Bu yönüyle aydınlanma, aklın özerkliğini esas alır ve aynı zamanda da aklın kullanımına dâir bir eğitim sürecidir. Cassirer'in de işâret ettiği gibi, "Aydınlanma düşüncesinin gerçek doğası, belirli bir öğreti, aksiyom veya teorem olarak formüle edilmesinde saf ve açık bir şekilde görülemez. Ama o, şüphe edip araştırırken, yıkıp yeniden yaparken geçen süreçte görülür (...) ve ancak bu süreçte, Aydınlanma'nın iç entelektüel hayâtının nabız atışları hissedilebilir." 3 Dolayısıyla aydınlanma, felsefî anlamda bir tavırdır ve her alanda aklın egemenliğini savunarak otoritelerin baskısından insanların kurtulmalarını amaçlar. 4

Foucault’s concept of biopower or “power over life” explains how Fayette’s management benefited from techniques of power that reinforced economic and gendered hierarchies. The politics of health paralleled the town’s economic hierarchy, as Fayette’s poorest workers were disproportionately affected by company policies regarding sanitation and health care. The upper classes invested extensively in medical paraphernalia and medicinal remedies, while the middle and working classes purchased substantially fewer of those items. The working-class neighborhood was adjacent to an industrial waste dump, which encroached upon residents’ houses. Legislative documentation, disciplinary institutions, surveillance, and symbolic violence created disciplined subjects of the company, although individuals had the freedom to improvise in their daily practices.

Em um primeiro momento, apresento um breve histórico sobre a Dança Educação, precisamente o desafio de lecionar no contexto cujas escolas ainda não disponibilizam o ensino dessa arte na estrutura curricular, como no CAp/UFPE em 2013. Chamo atenção para o fato de que esse colégio recifense é reconhecido pelo Ministério da Educação como uma das melhores escolas públicas do Brasil. No capítulo seguinte, o leitor terá as escolhas didáticas que selecionei no reconhecimento de algumas características que norteiam a criação do ensino emergente em dança para formar pessoas, que na sua maioria diziam não saber dançar, a ter mais percepção crítica, potencial criativo e autonomia. Logo depois de possibilitar a compreensão de dança como arte, linguagem e forma de conhecimento que incentiva o indivíduo a ser sensível, ético, a tomar iniciativas e se exprimir com propriedade; convido os leitores a saborear propostas que esclarecem e exemplificam o como ensinar essa expressão artística. Por fim, permito-me ser afetado pelo retorno dos estudantes para desvendar algumas considerações dessa vivência, que alterou a minha forma de sentir e perceber meu entorno.

At first, I present a brief history on the Dance Education, precisely the challenge of teaching in context whose schools do not even offer the teaching of art in the curriculum, the CAp/ UFPE in 2013. I call attention to the fact that Recife college is recognized by the Ministry of Education as one of the best public schools in Brazil. In the next chapter, the reader will have the didactic choices selected in recognition of some characteristics that guide the creation of the emerging teaching dance to train people, who mostly said they did not know how to dance, to have more critical perception, creative potential and autonomy. Soon after to enable the understanding of dance as art, language and forms of knowledge that encourages the individual to be sensitive, ethical, taking initiatives and express yourself with property; I invite readers to savor proposals that clarify and exemplify how to teach this artistic expression. Finally, I would be affected by the return of students to unravel some considerations that experience that changed the way I feel and perceive my surroundings.

The article aims to point out the originality of the concept of relational State  and,  consequently,  of  the  concept  of  authoritarian  statism,  both  addressed in the latest works by Nicos Poulantzas, especially in his la-test book, State, power, socialism, written in 1978. Contrary to what some critics  of  this  book  claim,  Poulantzas  does  not  break  with  the  Althus-serian theoretical framework, nor does he take a position in defense of political reformism. His position in his final work is the defense of the democratic path towards socialism, but which would not be gradualist, since it would incorporate a succession of ruptures and transformations in a long road towards communism and the end of the State.Keywords: Poulantzas. Eurocommunism. Relational state.

El presente artículo se propone establecer que La literatura nazi en América, del escritor chileno Roberto Bolaño (1996), es una narración inscrita en el clima cultural que la sociología y filosofía han caracterizado como posmoderno. Esto se daría por su pretensión de mostrar, a través de lo que la crítica Linda Hutcheon (1993) denomina “parodia posmoderna”, la oclusión de los discursos totales que guiaron a Occidente en los siglos pasados, otorgando un fundamento sólido a las categorías que organizaban la comprensión de los fenómenos políticos, sociales y culturales. Así, la parodia al texto enciclopédico problematiza la potestad de la ciencia de ordenar el mundo según criterios en apariencia superiores a los anteriores, que se basaban en una legalidad trascendente y divina. Bolaño se conecta, en este punto, con la noción de saber/poder elaborada por Michel Foucault (2008), poniendo en escena el ambiente crepuscular de los universales modernos donde enciclopedia y enciclopedismo tiene un lugar de privilegio, ya que ambos formaron parte de los valores fundacionales de la Ilustración francesa con el diseño de la Encyclopédie, editada por Diderot y D’Alambert y en la que colaboran Voltaire, Rousseau y Montesquieu, todos autores parodiados en la novela.

«Per quanto mi riguarda , gli autori più importanti, che mi hanno, non dirò formato ma permesso di effettuare uno spostamento rispetto alla mia prima formazione universitaria, sono stati: Friedrich Nietzsche, Georges Bataille, Maurice Blanchot, Pierre Klossowski. […] Ecco dunque l'incontro con Bataille, Blanchot, e tramite loro, la lettura di Nietzsche. 1 » Emerge chiaramente dalla lettura dei testi foucaultiani un utilizzo diretto di Nietzsche, un debito che lo stesso Foucault ammette di avere raccontando di essere rimasto intrappolato nel pensiero nietzscheano e paragonando la rilettura delle Considerazioni inattuali ad uno «choc filosofico». Grazie alle numerose interviste rilasciate dal filosofo di Poitiers, è emerso come di fatto molte delle intuizioni di quest'ultimo, comprese quelle che riguardano il tema del potere, siano di chiara matrice nietzscheana. Se da un lato, infatti, le idee del filosofo tedesco fino alla fine degli anni 50 sono state fraintese, a causa in parte anche del lavoro propagandistico della sorella Elisabeth, dall'altra parte la sistemazione delle opere avvenuta per mano di Colli e Montinari (anni 60) ha permesso la riabilitazione del pensiero nietzschiano. In questo contesto dunque l'interesse per Nietzsche cresce, in parte grazie alla pubblicazione delle sue opere nella traduzione italiana e francese e in parte stimolata dal testo Nietzsche e la filosofia di Deleuze e dai due volumi su Nietzsche di Heidegger. 2 Per Foucault, Nietzsche rappresenta un autore attuale proprio perché con le sue opere si viene a spezzare la continuità della tradizione filosofica occidentale: Nietzsche demolisce tutte quelle certezze sulle quali la filosofia si era basata, mettendo in discussione innanzi tutto il valore soggettivo che, a partire da Cartesio, era stato assunto come colonna portante del pensiero occidentale e contrastando in secondo luogo l'idea di un valore sistematico del linguaggio filosofico. 3 Grazie alla pubblicazione postuma di Colli e Montinari delle opere di Nietzsche, quest'ultimo viene riletto e indicato come vittima di una brutale interpretazione, una deformazione del suo pensiero che come sostiene Foucault «a cautionné l'image d'un Nietzsche antisémite et précursor du nazisme -l'anti-Nietzsche par excellence. 4 » Come dunque sostiene Foucault l'aspetto più significativo di questa nuova edizione delle opere nietzscheane è il compito che essa si propone, ovvero un ritorno a Nietzsche che appare non solo necessario ma per certi versi inevitabile.

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Niccolò Machiavelli, as it is commonly believed, is a thinker who founded the ‘realist’ approach of the Modern political theory. The article questions that view, analyzing the several concepts of Machiavellian “Prince” which very likely alluded to the traditions of humoral medicine, astrology, sympathetic magic, and alchemy. I argue that in concern to the “fox” and “lion” the author presumes not the direct imitation of their habits, but a fairly elaborated ‘secret’ doctrine or even “technique of the self” (Michel Foucault). Very likely, the images of “lion” and “fox” were to be grasped by the reader through the interplay of the literary, profane, and even "secret" contexts of the Renaissance knowledge.
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Принято считать, что Никколо Макиавелли был одним из тех мыслителей, которые заложили основы «реалистического» подхода, свойственного политической теории Модерна. В исследовании Ю.Руднева, опирающегося на достижения современной интеллектуальной истории, представлена и обоснована альтернатива такой точке зрения. Анализируя некоторые концепты языка «Государя», отсылающие к традициям гуморальной медицины, астрологии, симпатической магии и алхимии, автор приводит аргументы в пользу того, что, говоря об уподоблении лисе и льву, Макиавелли имел в виду не просто подражание их качествам, но определенную «тайную науку» или же «технику себя», как ее понимал Мишель Фуко. По его заключению, «лев» и «лиса» – это образы, которые должны были раскрываться потенциальному читателю трактата именно за счет игры контекстов (более явных и «тайных»), к которым он был причастен как человек эпохи Возрождения.

A ética da libertação tem como ponto de partida a ótica do excluído, o olhar sobre o oprimido. Apresenta como principal característica a alteridade, que é esta capacidade do individuo de reconhecer o outro como dependente, incitar como ponto norteador o olhar face-a-face. Tal perspectiva desenvolve-se principalmente na América Latina, pois é nela que prevalece esta característica de povo oprimido, justificada na esmagadora dominação da cultura europeia.

This article explores the meaning of " resistance " and suggests a new path for " resistance studies, " which is an emerging and interdisciplinary field of the social sciences that is still relatively fragmented and heterogeneous. Resistance has often been connected with antisocial attitudes, destructiveness, reactionary or revolutionary ideologies, unusual and sudden explosions of violence, and emotional outbursts. However, we wish to add to this conceptualization by arguing that resistance also has the potential to be productive, plural and fluid, and integrated into everyday social life. The first major part of the article is devoted to discuss existing understandings of resistance with the aim of seeking to capture distinctive features and boundaries of this social phenomenon. Among other things, we will explore resistance in relation to other key concepts and related research fields. We then, in the article's second major part, propose a number of analytical categories and possible entrances aiming at inspire more in-depth studies of resistance.

The point of a genealogical project is to tease out the historically rooted forces that produce received objects of knowledge. As a crucial part in building a critical interpretation, history becomes a method for tracing the contingent and contested intellectual, political, and cultural practices that create seemingly fixed objects of knowledge. In the following argument, I would like to posit that a genealogical approach to journalism's historical record treats theory not as an inert noun in opposition to history, but as a verb, a rigorous process reliant on historical evidence to form an interpretation about the broader relations of power and, in the case of journalism, public knowledge production. Historically archived materials, then, exist as the documentary evidence of power at work, and reveal on their surface and conditions of production the discourses and practices that give intelligible form to the objects of received knowledge.

This article adopts a heterotopological approach to the spatial organization of the National September 11 Memorial and Memorial Museum. We argue that although numerous organizational stakeholders, such as the families of 9/11 victims, the Lower Manhattan Development Corporation, the New York Police Department, and the Port Authorities, had monolithic propositions about how to commemorate 9/11, the National September 11 Memorial and Museum ended up transforming into a heterotopic space marked by contestations, juxtapositions, and contradictions. Although many wanted to simply tell a unified tale about heroism and resilience, the social constructions of Ground Zero space have resisted monolithic historical accounts of remembrance despite the influential forces of utopian visions. This analysis contributes to the study of spatial and mnemonic representations by demonstrating the uses of heterotopology as a heuristic tool for unpacking polysemic and polyvalent spaces of commemoration that may otherwise appear consensual and monoglossic.

Drawing from the Foucauldian concept of`heterotopologyof`heterotopology', this chapter provides a spatio-temporal approach to research in Education contexts. Heterotopias are liminal spaces, portable territories that can be conceived of as 'other'. First introduced by Foucault in his 1966 book 'The Order of Things: An Archaeology of the Human Sciences', heterotopias provide a rich framework to query the politics of extraterritoriality in Educational spaces. In this chapter we offer an application of Foucault's six heterotopic principles as a disruptive methodology. We present two graphic organizers: the first listing pertinent authors and linking their fields of Education research and the second outlining the six different heterotopic principles. These may serve as points of departure to recognize and leverage non-normative possibilities in Education spaces.

It​ ​ has​ ​ been​ ​ argued​ ​ that​ ​ transgressive​ ​ or​ ​ subversive​ ​ expressions​ ​ which​ ​ challenge perceived​ ​ sexual​ ​ repression​ ​ or​ ​ religious​ ​ taboos​ ​ are​ ​ essential​ ​ for​ ​ a​ ​ free​ ​ and healthy​ ​ society.​ ​ Or​ ​ is,​ ​ as​ ​ even​ ​ Freud​ ​ believed,​ ​ a​ ​ degree​ ​ of​ ​ repression​ ​ essential for​ ​ the​ ​ maintenance​ ​ of​ ​ any​ ​ social​ ​ order?​ ​ Consider​ ​ these​ ​ views​ ​ and​ ​ provide examples​ ​ of​ ​ such​ ​ challenges. The​ ​ following​ ​ essay​ ​ will​ ​ aim​ ​ to​ ​ examine​ ​ whether​ ​ transgressive​ ​ identities​ ​ and taboos​ ​ that​ ​ challenge​ ​ what​ ​ is​ ​ perceived​ ​ as​ ​ acceptable,​ ​ or​ ​ even​ ​ in​ ​ more​ ​ extreme cases​ ​ break​ ​ rules​ ​ and​ ​ laws,​ ​ should​ ​ exist​ ​ with​ ​ a​ ​ high​ ​ level​ ​ of​ ​ freedom​ ​ or​ ​ if​ ​ in​ ​ order to​ ​ maintain​ ​ social​ ​ order​ ​ ,​ ​ hierarchy​ ​ and​ ​ avoid​ ​ chaos​ ​ such​ ​ identities​ ​ should​ ​ be repressed.​ ​ In​ ​ order​ ​ for​ ​ the​ ​ following​ ​ analysis​ ​ to​ ​ take​ ​ place,​ ​ it​ ​ is​ ​ essential​ ​ to​ ​ take​ ​ a step​ ​ back​ ​ and​ ​ look​ ​ at​ ​ what​ ​ is​ ​ considered​ ​ a​ ​ taboo,​ ​ the​ ​ reason​ ​ behind​ ​ laws​ ​ that prevent​ ​ some​ ​ and​ ​ the​ ​ overall​ ​ meaning​ ​ of​ ​ social​ ​ order​ ​ and​ ​ freedom​ ​ of​ ​ identities. Also,​ ​ for​ ​ a​ ​ closer​ ​ analysis,​ ​ the​ ​ essay​ ​ will​ ​ focus​ ​ on​ ​ identities​ ​ ​ ​ that​ ​ have​ ​ or​ ​ are challenging​ ​ social​ ​ norms​ ​ and​ ​ regulations​ ​ and​ ​ social​ ​ structures​ ​ in​ ​ which​ ​ taboos have​ ​ no​ ​ place.​ ​ In​ ​ order​ ​ to​ ​ study​ ​ repression,​ ​ social​ ​ order​ ​ and​ ​ transgressive identities​ ​ this​ ​ essay​ ​ will​ ​ be​ ​ using​ ​ one​ ​ of​ ​ Yorgos​ ​ Lanthimos​ ​ movie's,​ ​ " Dogtooth " , by​ ​ examining​ ​ societies​ ​ and​ ​ environments​ ​ in​ ​ which​ ​ one​ ​ must​ ​ follow​ ​ what​ ​ is " right " ​ ​ and​ ​ social​ ​ order​ ​ depends​ ​ on​ ​ the​ ​ elimination​ ​ or​ ​ exclusion​ ​ of​ ​ anything taboo​ ​ that​ ​ breaks​ ​ what​ ​ is​ ​ learned.​ ​ Also​ ​ using​ ​ a​ ​ scene​ ​ from​ ​ the​ ​ second​ ​ volume​ ​ of Nymphomaniac​ ​ by​ ​ lars​ ​ von​ ​ trier​ ​ ,​ ​ this​ ​ essay​ ​ will​ ​ examine​ ​ sexual​ ​ taboos,​ ​ the nature​ ​ of​ ​ sexuality​ ​ and​ ​ paraphilias​ ​ and​ ​ the​ ​ idea​ ​ of​ ​ being​ ​ born​ ​ with​ ​ fantasies unable​ ​ to​ ​ leave​ ​ out. The​ ​ overall​ ​ analysis​ ​ will​ ​ draw​ ​ theories​ ​ from​ ​ ,​ ​ George​ ​ Bataille​ ​ writing​ ​ on​ ​ sexuality and​ ​ transgression,​ ​ Michel​ ​ foucault's​ ​ History​ ​ of​ ​ sexuality​ ​ ,​ ​ writings/​ ​ research​ ​ on

Yirminci yüzyılın en önemli düşünürlerinden biri şüphesiz ki, Michel Foucault'dur ve günümüzde felsefeden sosyolojiye, psikolojiden siyâset bilimine, ekonomiden biyolojiye, vb. hemen her alanda yapılagelen pek çok tartışmada Foucault'nun izlerini; kendi terminolojisini ve bu terminolojiyle dile getirdiği eleştirilerin yansımalarını görmek mümkündür. Bu terminolojinin en önemli kavramlarından biri ise episteme kavramıdır ve buna ilişkin görüşleri, gerek yaşadığı dönemde, gerekse de bugün bile türlü tartışmalara konu olmaktadır.

In modern Western societies, the difference between female and male, women and men is mostly the object of normative, scientific, and fictional representations. The erotic encounter of similar, or different, bodies is a highly sensitive problem. All discourses on sexual polarities, and their various combinations, are framed by legal arrangements, habits, values and, more generally, cultural expectations. In ancient Greece and Rome, there were specialized forms of knowledge, which intended to define, detail and explain the erotic body, in its anatomy, physiology and pathology. The gynecological texts in the Hippocratic corpus, Aristotle’s Generation of Animals, Galen’s anatomical descriptions and the Gynecology by Soranos of Ephesos belong to profoundly gendered cultures. When we try to understand their arguments, however, we ought to take that project in its own terms. It was epistemologically ambitious. It conveyed a materialistic and corporeal vision of sexuality, in which pleasures, fluids and sensations espoused, or adjusted, phusis and sensuality.