His argument doesn’t neglect the fact that same-sex desires or relationships were new; his findings revealed that sexual desire runs deeper than just sex. Foucault found that our desires reveal some fundamental truth about who we are and that we, as a society and as individuals, have an obligation to explore ourselves, find our truth, and express it. Within Foucault’s framework, sex isn’t just something we do. He instead argues that the kind of sex you have or desire to have become a “symptom” of your sexuality. Foucault focuses on the Victorian era, the time period when people began to move away from confession in the biblical sense to psychiatry as the main means of confession and guidance.
For Foucault, the same concept applies with sex; as time progressed sex became something studied explaining human interaction and behavior. It became a source of knowledge opening doors for numerous discourses to appear. Sex originally being looked at as the do’s and don’t’s within marriage, the discourse shifted to what Foucault calls “Sexual Perversion”. These were broken down into six different discourses on sex: legal, economic, education/pedagogy, religion, interpersonal and medical. With greater attention paid to these discourses of sex, Foucault concludes that there is a “will to knowledge.” Foucault’s development of these discourses made it very hard for the Repressive Hypothesis to stand.
Colapinto’s diction indicates how clinical applications of sexology during the 1960s were not evaluated for their effectiveness and validity, but rather for their endorsement of a dimorphic understanding of sex. Cultural emphasis on dimorphism was an attempt to regulate gender and sexuality for simplicity and tradition. Confronted with the “infinite variability of bodies and desire” (Preciado 105) that opposed the dimorphic gender binary, the traditional system of epistemology is
To understand the linkage between sexuality and gender, it is important to reimagine the relationship between sexuality and gender and the rapport they hold with self-identification. Not long ago, sexuality was tied to procreation - becoming the core of one’s identity. Gender had always been tied to biological sex. However, a crisis of gender identity emerged and blurred the gender and sexuality binaries that had become commonplace social facts. A fluidity was created that allowed individuals to not feel the pressure of fitting inside distinct identification categories.
Queer theory challenges students and scholars alike to consider the overarching power structures and institutionalized hierarchies that permeate society, culture, and politics. Careful attention to issues such as biopolitics, Homonationalism, and hate crime/civil rights, remain essential to feminist thought. Queer approaches to such issues provide the tools with which to push back and intervene, however, the practice seems imperfect because there are contradictions within queer approaches to these issues. While touting an image of inclusivity, queer theory becomes ensconced in the biopolitics that it seeks to destabilize by positioning some queer populations as more ideal than others and thus promoting a homonational identity. Queer theorizing
What he means is that one’s sex derives from one’s reproductive organs and genital configurations , whereas gender refers to the amount of stereotypical femininity and masculinity a person exhibits. Gayle Rubin, for instance, uses the term ‘sex/gender system’ in order to describe “a set of arrangements by which the biological raw material of human sex and procreation is shaped by human, social intervention” (1975, 165). To inhibit one’s gender means having to learn behaviour, manners, gestures and attitudes that our culture deems appropriate to each sex. It is through learning these patterns that we become socialized and gendered, moving from our individual anatomical sex (being male or female) to a processed social product (behaving as a man or woman). From the social and cultural expectations for a man and the manner and degree to which he acknowledges and lives up to them we derive the concept of masculinity; those applicable to a woman, together with her compliance with them, we think of as femininity.
Sexuality, sterilization, and birth control all have a long history that has led to the current laws and approaches on these topics. These issues have caused many conflicts among societies and people in general. Sexuality revolves around a person’s orientation or preference. The main purpose for sexual relations was reproduction. “An accurate portrait of sexuality in the colonial era both incorporates and challenges the puritanical stereotype (D’Emilio & Freedman: 1 &2).
Thus, even if it might not have been the purpose of the creators, the exaggerated personality traits of the characters forces the show to keep the old stereotypes when developing the personality of its homosexual characters. This is why “Shameless” really stands out from the rest of the modern series; it uses the theme of homosexuality not just as a simple plot device, but as a real call to revolutionize the conception of this theme by the television
Before diving into a psychological analysis, Freudian methods must be explained. Freudian Psychology is defined as “Psychology relating to or influenced by Sigmund Freud and his methods of psychoanalysis, especially with reference to the importance of sexuality in human behavior” (PsychologyToday.com). This definition, in simpler terms, means that it is the study of the sexual motives behind a person’s actions. Abigail Williams is
Where Sartre’s standpoint was ontological in nature, Nagel instead presents his idea through a psychological lense. Nagel’s paper takes a detailed focus on the notion of sexual perversion, and what makes certain desires able to be classified as ‘normal’ and others as ‘perverse’. According to Nagel, perversions are forms of desire with a complicated, psychologically based structure, opposed to a simple psycho-physiologically based one. Sexual desire is not the desire to procreate; it is instead the desire for the uniqueness of a particular individual. For Nagel, the goal of sexuality is to make ourselves and our desires visible to another person.