‘—

Assignment 08

It is in Part 4 of Chapter 4 of The History of Sexuality that Michel Foucault examines a theory known as the “technology of sex” (1978:123). Near the conclusion of the eighteenth century, this newer means of implementing order throughout society began to surface. In contrast to previous attempts to create order, the technology of sex strayed from the control and influence of the Christian church and members of its clergy. However, this new social construct was still very much closely tied to sin. This particular theory is constructed of three distinct domains: the pedagogy, whose primary concern was the observation of sexuality in children, the medicinal field, which deliberated sexual physiology in its relation exclusively to women, and the economic sphere, which centered its focus on the regulation of births, and treated sex as a commodity. As time progressed, the nineteenth century introduced new popular ideas and beliefs regarding sex. The belief that sexual pervasions were heredity became increasingly widespread. During this time, Foucault explains, “The primary concern was not repression of the sex of the classes to be exploited, but rather the body, vigor, longevity, progeniture, and descent of the classes that ‘ruled,'” (1978:123). In this case, the more dominant classes were the bourgeoisie and the aristocrats. The bourgeoisie became overly concerned with creating a more improved version of their lineage, which was at times mistaken by the public as their attempt to repress others on the basis of sexuality. The bourgeoisie aimed to create a healthier and more lively linage that would thrive for many generations to come. The aristocrats, on the other hand, had a slightly different perspective when it came to the matter of sexuality. The aristocrats believed that sexuality should be used to ensure the preservations of an uncontaminated bloodline. According to Foucault, practices and attempts to promote beliefs such as these can be characterized as a form of racism.