{"id":8130,"date":"2011-08-11T17:12:32","date_gmt":"2011-08-11T22:12:32","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=8130"},"modified":"2011-08-29T17:23:48","modified_gmt":"2011-08-29T22:23:48","slug":"subjectivization","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2011\/08\/11\/subjectivization\/","title":{"rendered":"subjectivization"},"content":{"rendered":"

\u017di\u017eek, The Ticklish Subject<\/em> p. 251
\nFor Foucault, a perverse philosopher if ever there was one, the relationship between prohibition and diesire is circular, and one of absolute immanence: power and resistance (counter-power) presuppose and generate each other — that is, the very prohibitive measures that categorize and regulate illicit desires effectively generate them<\/span>.<\/p>\n

On Butler p.253<\/span><\/strong>
\nThere is thus nothing more misguided than to argue that Foucault, in Volume 1 of his History of Sexuality<\/em>, opens up the way for individuals to rearticulate-resignify-displace the power mechanisms they are caught in: the whole point .. lies in his claim that resistances to power are generated by the very matrix they seem to oppose.<\/span><\/p>\n

In other words, the point of his notion of `biopower`is precisely to give an account of how disciplinary power mechanisms can constitute individuals directly<\/em>, by penetrating individual bodies and bypassing the level of<\/em> ‘subjectivization’<\/span> (that is, the whole problematic of how individuals ideologically subjectivize<\/span> their predicament, how they relate to their conditions of existence).<\/p>\n

It is therefore meaningless, in a way, to criticize him for not rendering this subjectivization<\/span> thematic: his whole point is that if one is to account for social discipline and subordination, one has<\/em> to bypass it!<\/p>\n

Later, however (starting from Volume II of his History of Sexuality<\/em>), he is compelled to return to this very ostracized topic of subjectivization: how individuals subjectivize their condition, how they relate to it<\/span> — or, to put it in Althusserian terms, how they are not only individuals caught in disciplinary state apparatuses, but also interpellated subjects<\/span>.<\/p>\n

In short, what Foucault’s account of the discourses that discipline and regulate sexuality leaves out of consideration is the process by means of which the power mechanism itself becomes eroticized<\/span>, that is, contaminated by what it endeavours to ‘repress’.\u00a0 It is not enough to claim that the ascetic Christian subject who, in order to fight temptation, enumerates and categorizes the various forms of temptation, actually proliferates the object he tries to combat; the point is, rather, to conceive of how the ascetic who flagellates in order to resist temptation finds sexual pleasure in this very act of inflicting wounds on himself<\/span>.\u00a0 254<\/p>\n","protected":false},"excerpt":{"rendered":"

\u017di\u017eek, The Ticklish Subject p. 251 For Foucault, a perverse philosopher if ever there was one, the relationship between prohibition and diesire is circular, and one of absolute immanence: power and resistance (counter-power) presuppose and generate each other — that is, the very prohibitive measures that categorize and regulate illicit desires effectively generate them. On … Continue reading “subjectivization”<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[78,111,32,89,90,15,20],"tags":[105],"class_list":["post-8130","post","type-post","status-publish","format-standard","hentry","category-butler","category-desire","category-foucault","category-power","category-resistance","category-subjectivity","category-zizek","tag-thedebate"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8130","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=8130"}],"version-history":[{"count":6,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8130\/revisions"}],"predecessor-version":[{"id":8132,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/8130\/revisions\/8132"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=8130"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=8130"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=8130"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}