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The Courtesan, the Dandy, and the Birth of Ars Erotica as Theater in India
Gender and the Seductions of Islamism

67 3 michel foucault Timothy O’Leary Michel Foucault’s1 work has been of importance to scholars working in a wide range of disciplines. In fi elds ranging from politics to epistemology, from aesthetics to queer studies, from the history of medicine to the history of ethics, his writings, lectures, and interviews have given rise to new and fruitful direc- tions of research. Despite his own philosophical training, however, for most of his career Foucault disputed the categorization of his work as philosophy. Most of his published books have the word “history

A Poststructuralist Mapping of History
Toward an Existentialist Theory of History

3 Foucault’s Untimely Struggle: Toward a Form of Spirituality If we define spirituality as being the form of practices which postulate that, such as he is, the subject is not capable of the truth, but that, such as it is, the truth can transfigure and save the subject, then we can say that the modern age of the relations between the subject and truth begin when it is postulated that, such as he is, the subject is capable of truth, but that, such as it is, the truth cannot save the subject. « m i c h e l f o u c a u l t 1» In his series of essays on Kant

Chapter Two Foucault and Historical Nominalism Nothing is more reasonable than a nominalist conception of history. —Paul Veyne, Writing History Overturning Platonism: what philosophy has not tried? —Michel Foucault, “Theatrum,” Essential Works Sartre once claimed that existentialism was“nothing else but an attempt to draw the full conclusion from a consistently atheistic position.”1 One could characterize Fou- cault’s reading of history as an attempt to draw the full conclusions from a consistently nominalistic position. For the “archaeolo- gies,” “genealogies

Chapter One Foucault and the Historians We are doomed historically to history. —Michel Foucault, The Birth of the Clinic The studies that follow, like the others I have done previously, are studies of “history” by reason of the domain they deal with and the references they appeal to; but they are not the work of a “historian.” —Michel Foucault, The Use of Pleasure All of Foucault’s books are histories of asort, which makes Foucault a historian of a sort. The challenge is to determine what sort of historian he is, the better to under- stand what these diverse

7 Foucault and the Kāmasūtra: Parting Ways Legend has it that Śaṅkara, the great eighth- century renunciate monk- philosopher and follower of the path of spiritual liberation, once offered a discourse on erotics when challenged by one of his interlocutors.1 The cannabis- smoking sadhus whom we encountered in our discussion on Fou- cault in chapter 1 credit the same Śaṅkara for establishing their orders, into which they are still initiated as wandering celibate renunciates. While on a long campaign for an intellectual- spiritual conquest of India, one of