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The game of Earthly Delights. Sexuality, identity and power in Michel Foucault. Reviewed.

reviewed by Zara Pfeiffer

"The more open the game, the more attractive and fascinating it is." (Michel Foucault)

The question of identity and sexuality, Michel Foucault is both fascinating and voyeuristic . reflects the theoretical play of the balance of power of his analysis of power in the specific power games of the SM clubs in San Francisco? Undoubtedly, the theory of Foucault can not be separated from that of the person and the life of Michel Foucault, one-sided focus was on life, neglecting the theory lose their initial appeal, but certainly fast. The
Anthology The game of Earthly Delights. Sexuality, identity and power in Michel Foucault, edited by Marvin Chlada and Marc-Christian fighters resisting the lure of short-term and presents the theory of Michel Foucault to the center of attention without hiding his life.

will be opened "The game of Earthly Delights" by Marc-Christian hunter with a comprehensive and not just for newbies Foucault recommended introduction to Michel Foucault's concept of power. The footnotes to the text-fireworks - 539 on 45 pages - the text sometimes confused when reading, but contains interesting references for interested Leser_innen and sources. The
subsequent demolition Concern for itself of Annette Schlemm the question of the art of living in the light of self-care and the Foucauldian subject constitution, however, is advised unfortunately a bit thin, possibly due to the brevity of the text of just 4 pages. In the not-easy-to-read review desires of the body without organs or desire? deals Marvin Chlada with Foucault's critique of the desire concept as expressed, inter alia, by Gilles Deleuze and Felix Guattari: Just as Foucault understand the liberation of the power rather than the opposite, but as an integral part of power, so is he not a question of desire and to rid desire, but rather to experiment with bodies and the pleasures and to enjoy other bodies and desires. Jürgen asks Mümken in Who am I? - What am I? basis of the terms sexual identity, sexual orientation and gender identity to the meaning of identity and gender in the work of Max Stirner and Michel Foucault, and contrasts them with each other. In orders of sexuality features Marc-Christian by hunters in the light of Foucault's reception of de Sade and Georges Bataille, Foucault's distinction between disciplinary power and sadistic SM subculture. The game ends with the text of the desires From the desire for entrepreneurial self-subject of Andrea D. Bührmann in which retraces the route from the subject of desire towards a neoliberal entrepreneurial self. Bührmann stressed that allows the Gouvernementalitätsvorlesungen inspired by Foucault's view of governmentality-studies a corresponding naturalizing and corresponding ontological perspective on current processes of individualization and subjectification.

The question raised by Foucault question of the relationship between sexuality, identity and power is examined in The game of Earthly Delights from different perspectives. The fact that the articles contained therein as to length, readability, Depth and ambition are very heterogeneous, both strength and weakness of the band, which is appropriate especially for a first introduction to the thinking of Michel Foucault. It should be noted also is that one's reading practice is the less sturdy envelope a little too clearly documented.

Marvin Chlada / Marc-Christian Hunter: The game of Earthly Delights. Sexuality, identity and power in Michel Foucault, Alibri Verlag, Aschaffenburg, 2008. 156 pages, 16, - €. ISBN 3-86569-031-9

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The practice of freedom ...



... Either way, power and freedom

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heterotopias - with the ships dream

"In the colony we have a heterotopia that is, as naive enough to want to achieve an illusion. In the brothel we have, however, a heterotopia that is subtle and clever enough to dispel the reality only by the power of illusion to want to. And if you consider that ships big ships of the 19th Century, a piece are floating space ships places without a place to rely entirely on themselves, self-contained and also the endless sea that travel from port to port, from guard to guard, from brothel to brothel until the colonies to to get the most precious thing to authentic gardens just described, it is clear why the boat for 16 of our civilization, at least since the Century not only have been the main vehicle for economic development but also the largest reservoir of the imagination. The ship is the heterotopia par excellence. Civilizations that have no ships are like children whose parents do not have a double bed, on which they can play. Then dry up your dreams. In place of adventure where does the spying and the place of the glorious Freu Beuter the ugly police "
. [Michel Foucault: The heterotopias]

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Michel Foucault: Power and Freedom

If the resistance is also part of the power and this strengthens possibly without us the ever notice how then is it still politically obstructive action possible? On this issue, the debate go on a first reading of "The will to knowledge" with the feeling of each step we would inevitably be more entangled in the power networks.
Well, the first reading and the desperate knowledge are now also back a few years. The theoretical confusion and inability to act was certainly not unimportant for the questioning of one's actions.

"One should also note that there may be relations of power only to the extent to which subjects are free. If one of them completely at the disposal of others and would become his cause would be a subject on which this boundless and could exercise unlimited violence, there would be no power relations. This may be a power relationship, it requires so on both side of a specific form of freedom. Even if the power relationship is completely out of balance when you can really say that one all the power held by the other, so the power can be on the other exercise only to the extent that this is the possibility remains to be to kill, to jump out the window or the other to kill. This means that in power relations necessarily are ways of resistance, because if there is no possibility of resistance - of violent resistance, flight, guile, strategies, reverse the situation - there, then there would be no power relations. Against this general background, I refuse to answer the question that makes me sometimes ". There But if power is everywhere, then there is no resistance," I reply: If it Machtbeziehugen are pervading the social fabric, then because there is freedom everywhere. Now there is in fact rule states. In many cases, the power relations are reinforced such that they are asymmetrical in the long term and the margin of freedom is extremely limited. [...] In such a situation, the rule must be to all these questions, depending on the type and the precise form Herrchaft the answer to each specific manner. The claim, however: "You see, power is everywhere, therefore there is no room for freedom", seems completely inappropriate. Man I can not ascribe to the notion that might is an Herrschaftssysem that controls everything and leaves no room for freedom "
. [Michel Foucault: The ethics of care of the self as a practice of freedom, Dits et Ecrits IV]

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debate Foucault vs Chomsky

The debate between Michel Foucault and Noam Chomsky in 1971, moderated by Fons Elders and on Dutch television, entitled "On the nature of human beings: justice versus power "was broadcasted, is now on orange press under the title" Power and justice. been a debate between Michel Foucault and Noam Chomsky published.

The assertion " orange-press sets this impressive document of recent history of philosophy for the first time on
German before" does not quite (the more disappointing when it is written off simply as a k of Adi Quarti in ). As it has probably saved the trouble of flipping through the "Dits et Ecrits " by Foucault, which are in German by Suhrkamp Verlag. In the second volume under the number 132 can also be the talk of the two looked up (as it has since 2002!). Well. Easy to lift as the "Dits et Ecrits" (and cheaper) to issue orange press is read once and - no matter where - well worth it. Promised. And who wants

read the whole, not just watch them, which can .

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say freedom as a condition of exercising power

"Perhaps a term such as leadership advertises well just by virtue of his double meaning to what is specific to record to the balance of power." Leader "at the same time, the activity of 'leader' and the other [...] way of self- performance in a more or less open Field of possibilities. Exercise of power is in the 'Run of the guides' and in the creation of probability. The reason is power Wengi the nature of the confrontation between two adversaries or the obligation of one over the other as the 'government'. You have to let this word, the very wide meaning it in the 16th Century had. It was not only to political structures and the management of states, but described the manner in which the conduct of individuals or groups was drawn: Government of the children, the souls of the communities, the families of the sick. It did not cover and is set only from legitimate forms of political or economic subjection, but also more or less considered and calculated behaviors that were intended to influence the action potential of other individuals. To govern is in this sense to structure the field of possible actions of others. The power its own money as would therefore be neither on the side of violence and struggle, even on the part of the contract and will band (which can possibly be their instruments) to look, but on the part of this unique, neither warlike nor juridical way of acting: the directing acting government.
If one defines the exercise of power as a way of influencing the actions of others when they are through the 'governance' - in the broadest sense of that word - the people among features, take an important element into it: that of freedom. Power is only 'free subjects' exercise, and only where this 'free' are "
[Michel Foucault: Dits et Ecrits]

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yes to desire as a government technology

. Desire - an old term that had its presence and its application in the conscience guide [...], the desire now has a second appearance in the interior of power and techniques of government. All individuals act on the basis of desire. One of desire, against which one can do anything. [...] not try to change it, the leaves are changing, but not -. and at this point that characterizes Natura quality of desire of the population and is permeable to the governmental technology - this desire is to return for reasons to be and are one of the major theoretical elements to the whole system, this desire is such that, when it leaves the possibility of the development, within certain limits and thanks to a certain number of references and links as a whole, the general benefit to the population produces. [...] The production of the collective interest by the play of desire. This also marks the Natura quality of the population and the possible artificiality of the funds to a are given to manage them. "

The idea populations to manage based on the quality of desire Natura
"[...] the old ethical juridical conception of the government and the exercise of sovereignty is completely contrary. [...] The Sovereign one who is capable to say no to the desire of every individual, the problem is to know how this is the desire of individuals opposed 'no' legitimate and on the will of the individuals themselves can be established. [...] The problem of those who govern, it must be absolutely not to know how to say no, how far can they say no, with what justification they can say no. The problem is to know how to say yes to this desire. So do not limit the concupiscence or the limitation of self-love within the meaning of love must of itself, but rather all that, this self-love, this desire in such a stimulating and encouraging that they produce in fact the beneficial effects that they produce necessarily. "

" There is no set of juridical entities, either individually or collectively, with a sovereign will. The population is a combination of elements, inside which one can find constants and regularities to the events inside, inside of which you can locate the universality of the desire which regularly brings all the benefits and for which one can identify a number of variables on which it depends and which are likely to modify it "
[Michel Foucault. Security, Territory, Population . History of governmentality 1]

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Foucault on Bachelard

Kindly translation help from Paris (thank you) and after some searching, I could finally assign this video an article in Dits et Ecrits:




"An Bachelard amazes me is that he speak to his own Cultural events with its own culture plays. In traditional teaching - not only in traditional teaching, in the culture that we received - there are a certain number of fixed values, things you have to say and others that we may say nicth, works to estimate the and then others who are neglected, there is the great and small, and finally the hierarchy, the whole world with their heavenly thrones, dominions, angels and archangels! ... All this is very often hierarchical. Now Bachelard makes itself free of this whole complex of values, and he sets out woo them by reading anything and everything can take everything against. He remembers
if you will, to those skilled chess player, which manage to beat the small farmers the major figures. Bachelard is not afraid, a philosopher of inferior rank, or a scientist ... yes, a scientist, a little ... something imperfect or spun scientists of the 18th Descartes pointed towards century. He is not afraid, in the same analysis, the greatest poets and then to treat a small second-rate author [...]"
[Michel Foucault: Dits et Ecrits II, 111]

Michel Foucault and Noam Chomsky