Despite the possibilities, however, Foucault's approach has raised serious questions about an equally crucial area of feminist thought - politics. Some feminist critics of Foucault have argued that his deconstruction of the concept "woman" also deconstructs the possibility of a feminist politics. Several essays explore the implications of this deconstruction for feminist politics and suggest that a Foucauldian feminist politics is not viable.
This book brings together Foucault's writings on crime and delinquency, on the one hand, and sexuality, on the other, to argue for an anti-carceral feminist Foucauldian approach to sex crimes. The author expands on Foucault's writings through intersectional explorations of the critical race, decolonial, critical disability, queer and critical trans studies literatures on the prison that have emerged since the publication of Discipline and Punish and The History of Sexuality. Drawing on Foucault's insights from his genealogical period, the book argues that those labeled as sex offenders will today be constructed to re-offend twice over, once in virtue of the delinquency with which they are inculcated through criminological discourses and in the criminal punishment system, and second in virtue of the manners in which their sexual offense is taken up as an identity through psychological and sexological discourses. The book includes a discussion of non-retributive responses to crime, including preventative, redistributive, restorative, and transformative justice. It concludes with two appendixes: the original 19th-century medico-legal report on Charles Jouy and its English translation by the author. Foucault, Feminism, and Sex Crimes will be of interest to feminist philosophers, Continental philosophers, Women's and Gender Studies scholars, social and political theorists, as well as social scientists and social justice activists.
Questions of sexuality and power were central to Foucault's writing - yet Foucault largely ignored feminism. This book considers the implications of his work for feminism - and of feminism for his work.
Although Michel Foucault's ideas on sexuality, ideology, and power have established him as one of this century's most influential thinkers, the implications of his work for feminists continue to be the subject of heated debate. This book fosters an unprecedented dialogue between Foucault and the fertile ground of contemporary feminism and explores the many ways these disparate approaches to cultural analysis converge and interact.
Feminism and the Final Foucault is the first systematic offering of contemporary, international feminist perspectives on the later work of philosopher Michel Foucault. Rather than simply debating the merits or limitations of Foucault's later work, the essays in this collection examine women's historical self-practices, conceive of feminism as a shared ethos, and consider the political significance of this conceptualization in order to elucidate, experiment with, and put into practice the conceptual "tools" that Foucault offers for feminist ethics and politics. The volume illustrates the ways in which Foucault's later thinking on ethics as "care of the self" can reintroduce a number of issues and themes that feminists jettisoned in the wake of postmodernism, including consciousness raising, feminist therapy, the subject woman, identity politics, and feminist agency. Taken as a whole, the diversity of feminist viewpoints presented provide important new insights into "the final Foucault," and thus serve as a productive intervention in current Foucault scholarship.
Addressing central questions in the debate about Foucault's usefulness for politics, including his rejection of universal norms, his conception of power and power-knowledge, his seemingly contradictory position on subjectivity and his resistance to using identity as a political category, McLaren argues that Foucault employs a conception of embodied subjectivity that is well-suited for feminism. She applies Foucault's notion of practices of the self to contemporary feminist practices, such as consciousness-raising and autobiography, and concludes that the connection between self-transformation and social transformation that Foucault theorizes as the connection between subjectivity and institutional and social norms is crucial for contemporary feminist theory and politics.
In this book, the author attempts to integrate previous work on Foucault with feminist theory. She expands discussion of feminism and sexual liberation, charts the impact of Foucault on humanistic studies, and picks up an aspect of the mothering theme, the question of new reproductive technologies.
Heyes' monograph in feminist philosophy is on the connection between the idea of "normalization"--which per Foucault is a mode or force of control that homogenizes a population--and the gendered body. Drawing on Foucault and Wittgenstein, she argues that the predominant picture of the self--a picture that presupposes an "inner" core of the self that is expressed, accurately or not, by the outer body--obscures the connection between contemporary discourses and practices of self-transformation and the forces of normalization. In other words, pictures of the self can hold us captive when they are being read from the outer self--the body--rather than the inner self, and we can express our inner self by working on our outer body to conform. Articulating this idea with a mix of the theoretical and the practical, she looks at case studies involving transgender people, weight-loss dieting, and cosmetic surgery. Her concluding chapters look at the difficult issue of how to distinguish non-normalizing practices of the self from normalizing ones, and makes suggestions about how feminists might conceive of subjects as embodied and enmeshed in power relations yet also capable of self-transformation. The subject of normalization and its relationship to sex/gender is a major one in feminist theory; Heyes' book is unique in her masterful use of Foucault; its clarity, and its sophisticated mix of the theoretical and the anecdotal. It will appeal to feminist philosophers and theorists.
