Beruflich Dokumente
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Existence
Andrew Thacker
What role has aesthetics in the later work of Mic heI Foucault?
In the final completed volumes of his History of Sexuality
(translated as Vol. 2, The Use of Pleasure and Vol. 3, The
Care of the Self) aesthetic activity becomes a key to his
understanding of the vagaries of sexuality in the Greek and
Greco-Roman periods. 1 Sexuality in Antiquity is understood
by reference to what Foucault variously calls 'the care ofthe
self', 'practices of the self', 'techniques of the self' or 'an
aesthetics of existence'. As Peter Dews has noted, Foucault
here shifts from the seemingly subject-less world encapsulated in the 'death of man' in The Order of Things (1966),
to a world of 'self-constituting subjects' busily creating
themselves according to aesthetic criteria. 2 I want to argue
that Foucault's later work vacillates between recommending some form of aestheticisation of everyday life and a
'problematisation' of the role of the aesthetic in contemporary
social and political life. Whereas the latter makes a positive
contribution to recent philosophical debates, the former
runs into serious theoretical difficulties already encountered
in Foucault's earlier work. In order to show the persistence
of certain theoretical problems in his work I will consider
three aspects of Foucault' s use of a concept of the aesthetic.
First, it is important to get clear about the way in which
Foucault uses the term 'aesthetic'. Foucault shows two
ambiguities in his use of this term. Historically, the concept
of the aesthetic varies greatly, whether one is considering
Ancient Greek texts on Ars Erotica, Kantian philosophy or
B audelaire 's account of the dandy in the nineteenth century.
Foucault seems insufficiently attentive to these distinctions.
This raises the problematic status of Foucault' s discussion
of aesthetics in relation to the present day. How far does he
advocate - implicitly since he clearly denies the point
explicitly - an 'aesthetics of existence' as a contemporary
strategy? And what are the consequences of such a position?
The second aspect I will consider is F oucault' s difficulty
with questions of normativity. Numerous critics have stated
that in his earlier work, for example on prisons or asylums,
Foucault's descriptions of various regimes of powerknowledge contrive to be both politically engaged and yet
normatively neutral, calling for resistance to certain forms
of power but unable, as Nancy Fraser puts it, to say why
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should I do? what is the right action for me?). For Kant such
moral judgements are also distinguished from aesthetics by
their rule-bound nature.
There have been many critiques of this doctrine of the
autonomy of the aesthetic. s However, it is unclear whether
Foucault's work on Greek sexuality is a critique or an
endorsement of this post -Kantian heritage. This is because
he confuses a Greek and post-Kantian sense of the term
'aesthetic'. In an interview in 1983 Foucault was asked
about the shift in his studies of sexuality from sex per se, to
'techniques of the self'.9 Foucault argues that the most
striking fact about the Greeks is that these 'techniques of the
self', the self-fashioning of one's own subjectivity, involve
linking ethics with aesthetics: 'Greek ethics is centered on
a problem of personal choice, of aesthetics of existence. '10
The principal concern of, for example, Stoic ethics is
described as an 'aesthetic one' . 11 This is clearly a sense of
'aesthetic' that is not recognisably Kantian: the autonomy
of the aesthetic is negated, and ethics is to be informed not
by universal moral codes but by the subjective aspect, the
'personal choice' of aesthetic judgement. Indeed, as Dews
notes, it would be anachronistic to apply the post-Kantian
meaning of 'aesthetic' to the Greek term, where aesthetics
is intermeshed with social and ethical practices. 12 However,
this is an error Foucault commits at the very start of The Use
...... .
of Pleasure when, in initially defending the Greek aesthetics of existence, he states that they 'no doubt lost some of
their importance and autonomy' (2: 11; my emphasis) with
the rise of Christianity.
Ambiguity over the historical meanings of key terms is
evident in other statements by Foucault on the supposed
identification of ethics with aesthetics. One example is
found in Foucault' s comments on the differences between
two senses of morality: 'codes of behaviour and forms of
subjectivation' (2: 29). It is the second sense that Foucault
is primarily interested in, a study of the ethics or 'practices
of the self' which form one as a moral subject, rather than
the moral codes or norms to which one must conform.
Foucault is interested in the way in which morality as 'forms
of subjectivation' in Greek and Greco-Roman writing is
displaced by the more codified morality of the early Christian period. Christianity did not borrow certain moral codes,
and reject others, from Greek moral discourse upon sexuality. Rather Christianity modified or transformed the ethical
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11
In another interview Foucault states the case for the contemporary relevance of Greek aesthetics with some vigour.
From Antiquity to Christianity, we pass from a morality that was essentially the search for a personal
ethics to a morality as obedience to a system of rules.
And if I was interested in Antiquity it was because,
for a whole series of reasons, the idea of morality as
obedience to a code of rules is now disappearing, has
already disappeared. And to this absence of morality
corresponds, must correspond, the search for an
aesthetics of existence. 21
What is striking here is the normative force of the 'must'.
Why, we might ask, must aesthetics replace some reformulated version of ethics?22
Radical Philosophy 63, Spring 1993
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III
Foucault is best known for the theory of power found in his
earlier works. Power is everywhere, power is productive
more than repressive, and the modem form of power is a
'disciplinary' one, an invisible capillary apparatus that
produces truth, knowledge and individuals themselves.
Disciplinary power, to borrow from Althusser, makes us
'work by ourselves' and has no distinct point of origin. 35 In
volumes 2 and 3 of the History a/Sexuality we encounter a
similar account of power in the definition of the' care of the
self' . The way the Greek male subject formed a relationship
to the self involved exercising power over himself.36 Repeatedly this care is figured as a battle for control: it is 'an
agonistic relationship with oneself' (2: 67); itis 'a domination
of oneself by oneself' (2: 65); the relation to self required
16
The corollary of Foucault's insistence on the disciplining of the body is that it becomes the privileged site of
resistance to the operations of power, and it is this argument
which comes to dominate in the later work. At the close of
The History of Sexuality: An Introduction Foucault proposes 'bodies and pleasures' as sources of resistance to the
discourses of sex-desire, agents of disciplinary powerY
Volumes 2 and 3 of The History of Sexuality often focuses
upon those aesthetics of existence - diet, digestion, exercise
and bathing - which exemplify self-imposed acts of power
over the body. These are no longer docile bodies, but
exhaustingly active ones, engaged in the askesis of Greek
ethical training (2: 72-77). Greek and Greco-Roman conceptions of the soul are subordinate to the body when
Foucault discusses care of the self. Attitudes towards homosexuality were ruled by 'a whole moral aesthetics of the
boy's body' (2: 200). The entire regime surrounding sexual
pleasures, argues Foucault, 'seems to be centered entirely
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IV
Recent discussions of the fate of the project of Enlightenment have seemed to return to one of the founding concerns
of Enlightenment rationality: the establishment of a corpus
of knowledge around questions of aesthetics. Lyotard allies
himself with Kant's Critique ofJudgement: 'the Kantofthe
imagination, the one who recovered from the sickness of
knowledge and rules and converted to the paganism of art
and nature' .61 Richard Rorty's Contingency, Irony and
Solidarity (1989) maps out a 'liberal utopia', in terms of a
world where poetry as 'self-creation' is triumphant over
philosophy as 'discovery'. 62 For Rorty, Enlightenment rationality impedes rather than underpins democratic societies and only by utilising a language drawn from the
aesthetic realm of metaphor and self-creation can democracy be guaranteed. A 'liberal utopia', argues Rorty, 'would
be a poeticized culture'. 63 From a rather different position
on the political spectrum, Terry Eagleton's The Ideology of
the Aesthetic (1990) traces the development of modem
aesthetic theory from the eighteenth century to the present.
Eagleton argues for a rigorously dialectical analysis of
aesthetics: 'The aesthetic is ... a vision of human energies as
radical ends in themselves .... it offers a generous utopian
image of reconciliation between men and women at present
divided from one another, [but] it also blocks and mystifies
the real political movement towards such historical community. '64 The aesthetic has a radically ambiguous but
important relation to political projects.
Foucault's late work on Greco-Roman sexuality fits into
this rediscovery of the question of aesthetics by contemporary
thinkers. As I have argued, if such work simply tries to
substitute a concept of aesthetics, whether Greek or Kantian,
for Enlightenment rationality, then there are grave problems with such a manoeuvre. 65 However, if the aim and
result is a rethinking of the relation between the spheres of
knowledge, morals and aesthetics, then Foucault's work
may usefully contribute, with qualifications, to such a
debate. His work might function as what he terms a
'problematization' of the question of the aesthetic. 66 Read in
this light, Foucault' s texts would contain no programmatic
description of an aesthetically tempered ethical and rational
realm. It would differ in this respect from Lyotard's endorsement of a politics devoted to narrative pragmatics. 67
Foucault's work thus becomes' empty' , devoid of a content
which would specify what' the aesthetic' means today. The
only currently possible contents for the term, those of either
the Greeks or of Kant, are clearly unacceptable.
Foucault's attention to Greek aesthetics of existence
then becomes part of his 'historical ontology of ourselves'. 68
Michel Foucault, 'The Concern for Truth', in Politics, Philosophy, Culture: Interviews and Other Writings 1977-1984, ed.
Lawrence D. Kritzman (New York and London: Routledge,
1988), p. 263.
10
Ibid., p. 348.
11
Ibid., p. 341.
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Ibid., p. 350.
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Ibid., p. 79.
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Susan Bordo, 'Anorexia Nervosa: Psychopathology as the Crystallization of Culture' and Sandra Lee Bartkey, 'Foucault, Femininity, and the Modernization of Patriarchal Power' in Feminism
and Foucault, eds. Diamond and Quinby; Moya Lloyd, 'Disciplinary Power: Foucault, Feminism and the Female Body',
paper presented at the Feminist Theory Conference: An International Debate, University of Glasgow, July 1991.
Bordo, 'Anorexia Nervosa', p. 100.
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56
Ibid.
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62
Ibid., p. 3.
Ibid., p. 18.
Taylor, 'Foucault on Freedom and Truth', pp. 172-73. For a
positive assessment of the concept of freedom in Foucault's
philosophy see John Rajchman, Michel Foucault The Freedom
of Philosophy (New York: Columbia University Press, 1985).
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65
Ibid., p. 6.
49
Ibid., p. 138.
See Jeffrey Minson, Genealogies ofMorals Nietzsche, F oucault,
Donzelot and the Eccentricity of Ethics (London: Macmillan,
1985), pp. 76-97; Fraser, Unruly Practices, p. 61; Gillian Rose,
Ibid., p. 99.
57
Ibid., p. 12.
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68
Ibid., p. 65.
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Ibid., p. 46.
72
Ibid.
Ibid., p. 48.
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