In the introduction to his History of Sexuality Volume II, Foucault attempts to conduct a genealogical study of how sexuality became conceived of as a moral practice in Christianity. In particular, he examines how the “slow formation in antiquity of a hermeneutics of the self” (pg. 6) set the process for morality being conceived of having a fundamental relationship with human self-formation as an ethical subject (pg. 28). In order to demonstrate his thesis that there is a relationship of transfer of the ideas and practices that posit the individual as an ethical subject of sexual condu...
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...icability of his reading of this history, however, it is necessary to supplement it with an analysis of political ideologies and their embodied effects in the classical texts that he engages with. Furthermore, Foucault’s focus on masculine morality must be reconstituted to include the hidden subtext of feminine and slave morality within these texts. Additionally, a genealogy of sexuality in morality must be open to and inclusive of forms of resistance and agency that would arise as moral acts are resignified by actors. Upon the implementation of these critiques there arises the possibility of a more complete genealogy of the history of Christian (and modern) domain of sexuality as situated in morality. In doing so, it will provide a useful conceptual tool to applicable to a wide array of social fields, including anthropology, history, gender studies, and philosophy.
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