History of Sexuality (II)

The Repressive Hypothesis

Part II: 1論述的刺激 壓抑的年代 關於性的論述的擴散 訴說「性」的無限任務 性與人口管理 話語與沈默的配置 「性」的多重管制機制

十七世紀，壓抑年代的開端？ 檢查制度，強制沈默

Without even having to pronounce the word, modern prudishness was able to ensure that one did not speak of sex, merely through the interplay of prohibitions that referred back to one another: instances of muteness which, by dint of saying nothing, imposed silence. Censorship.(17)

A policing of statements:字眼的選擇 A control over enunciations ：何時，何地，何人，何種社會關係下，才能論及性。

restrictive economy + politics of language and speech （ 18)

18 世紀，關於性的論述的擴散 關於性的論述持續穩定地擴散，十八世紀以來，此類論述持續發酵，增強力道。

性與權力的結合：論述的多樣化和權力運作息息相關 an institutional incitement to speak about it a determination of the part the agencies of

power to hear it spoken about, and to cause it to speak through explicit articulation

and endlessly accumulated detail.

肉體的告解；無止盡的訴說 天主教的主教 中世紀的告解手冊 反宗教改革：鉅細靡遺的自我檢查任何與肉體有關的暗示： thoughts, desires, voluptuous imaginings, delectations, combined movements of the body and the soul所有的一切都必須進入詳細的告解與引導的過程

(19:2)

論述追蹤身體與靈魂的交接之處，追隨所有的蜿蜒軌跡在所有的罪惡的表面之下，潛藏著肉體的經脈。

在語言的權威之下，這些話語都被小心翼翼地刪除，使它們不會被直接地說出，姓被管理，追蹤，不容許有任何的模糊不清或者延緩。

事實上在十七世紀時，將性轉化成論述的技術便已出現： The scheme of transforming sex into discourse had been devised long before in an ascetic and monastic setting.

受到比較大影響的是菁英（ elite)，一般人比較少上教堂懺悔，也因此受到比較少的限制。但基本上， the obligation was decreed for every good Christian.(20-21)

良好基督徒的告解 律令：

不只是告解，還必須轉化： Not only will you confess to acts contravening the law, but you will seek to transform your desire, your every desire, into discourse

透過不斷的訴說與懺悔： The Christian pastoral prescribed as a fundamental duty the task of passing everything having to do with sex through the endless mill of speech. (21:1)

Sade, 索多瑪 120天（究竟是一種反抗，還是落入的性論述的期待？） “Your narration must be decorated with the most

numerous and searching details; the precise way and extent to which we may judge how the passion you describe relates to human manners and man’s character is determined by your willingness to disguise no circumstance; and what is more, the least circumstance is apt to have an immense influence upon the procuring of that kind of sensory irritation we expect from your stories” (21:2)

維多利亞人的奇特代表 The author of My Secrete Life

Rather than seeing in this singular man a courageous fugitive from a “Victorianism” that would have compelled him silence, I am inclined to think that, in an epoch dominated by (highly prolix) directives enjoining discretion and modesty, he was the most direct and in a way the most naïve representative of a plurisecular injunction to talk about sex. （ 22:1)

The western man has been drawn for three centuries to the task of telling everything concerning his sex;

that since the classical age there has been a constant optimization and an increasing valorization of the discourse of sex;

對於慾望的置換、強化、引導與修正： and that this carefully analytical discourse was meant to yield multiple effects of displacement, intensification, reorientation, and modification of desire itself (23).

可以談論的範圍不斷擴大： Not only were the boundaries of what one could say about sex enlarged, and men compelled to hear it said;

不能僅從禁制來加以理解： but more important, discourse was connected to sex by a complex organization with varying effects, by a deployment that cannot adequately explained merely by referring it to a law of prohibition.

理性（ reason/rationality）與性 十八世紀產生了一個關於性的政治、經濟與技術上的動機。

不僅僅只是道德問題，同時也是符合理性的問題。即使覺得羞赧，但是非談 sex不可的原因？

人們必須不斷地討論性，公開地討論，並且不是把這個討論放在合法與否的範疇中想像，即使這個說話者自身保留著這個區分…… 人們必須以一種不是將性視為必須要譴責或容忍之事，而是必須被管理，將之置放入一個關於「利益」（ utility)的體系中，管制它使其符合更大多數人的利益（ greater good of all ） , 使功能極大化其（ optimum） (24)。

性成為警察的事物 : 沒有鎮壓，而是有秩序地極大化集體與個人的力量 (24-25)。

Policing sex and population A policing of sex

Not the rigor of a taboo But the necessity of regulating sex through

useful and public discourses. Population and sex

十八世紀成為政治經濟的核心不是人民，或臣民，而是人口 Birth and death rates Life expectancy, fertility, state of heath. Frequency of illnesses, patterns of diets and

habitation, etc.

在人口的經濟與政治問題核心的便是 sex. 長期以來，人們認為國家欲強盛必須要有足夠的人口，但是直到十八世紀，管理的不只是公民的婚姻家庭法規，而是個人如何運用自己的性的方式 (26)

在國家與個人之間，「性」變成了一個重要的議題 ，一個「公共」的議題。我們可以看到關於性的論述、知識、分析與命令共同形成的網絡。

話語與沈默的分配 說與不說之間並非一種二分的狀態：

基本上，我們要更細緻地去考察沈默的不同形式

哪些人可以說與哪些人不可以說這些事情 哪些論述具有權威性？

例如：兒童的性，看起來是不可說的，但基本上，不是不說，而是用不一樣的方式來訴說… 如果我們以中學校為例，我們會發現，雖然課堂上也許不談論性，甚至禁止談論性，但是這並不意味著性不被考量。例如，宿舍的建築方式就是一個很明顯的例子。其它的例如課程的設計亦是 制度機構的內在論述 :

the one it employed to address itself; and which circulated among those who made it function – was largely based on the assumption that this sexuality existed, that it was precocious, active, and ever present.

在學兒童的性成為關注的重點， a whole literature of precepts, opinions, observations, medical advice, clinical cases, outlines for reform, and plans for ideal institutions （ 28)

基本上，說學校教養機構對於兒童與青少年的性保持嚴格的沈默並不是很精確，相反地，從十八世紀以來， it has multiplied the forms of discourse on the

subject; it has established various points of implantation

for sex, it has coded contents and qualified speakers

(29).

的確存在著限制的現象： It may well be true that adults and children themselves were deprived of a certain way of speaking about sex, a mode that was disallowed as being too direct, crude or coarse.

但是論述與權力的關係更為複雜： But this was only the counterpart of other discourses, and perhaps the condition necessary in order for them to function, discourses that were interlocking, hierarchized, and all highly articulated around a cluster of power relations.

18, 19 世紀的發展 醫學 : nervous disorder 心裡學： the etiology of mental illness,

sexual perversions 刑事正義： heinous crimes, minor

indecencies, insignificant perversionsthese sites radiated discourses aimed at

sex, intensifying people’s awareness of it as a constant danger, and this in turn created a further incentive to talk about it.

The story of the villager of Lapcourt (31)

越來越多元的發展： From the singular imperialism that compels everyone

to transform their sexuality into a perpetual discourse,

to the manifold mechanisms which, in the areas of economy, pedagogy, medicine, justice,

incite, extract, distribute, and institutionalize the sexual discourse, an immense verbosity is what our civilization had required and organize (33).

有這麼多關於性的論述被生產出來，性究竟還是不是一個秘密？難道不正因為性是一個秘密，所以才有這麼多關於性的論述被生產出來？ 性的神秘性本身是否也是被生產出來的呢？

What is peculiar to modern societies, in fact, is not that they consigned sex to a shadow existence, but that they dedicated themselves to speaking of it ad infinitum, while exploiting it as the secret （ 35).

Part II: 2The Perverse Implantation

性的論述真的多元化了嗎？

「變態」（ Perversion）的出現

權力操作機制

權力與愉悅的循環

將性轉化為論述，是否是為了將現實中某些不符合經濟效益的性驅逐？ to say no to unproductive activities, to banish casual pleasures, to reduce or exclude practices whose object

was not procreation?

這種對於性的話語的大量生產，其基本的關注乃是： to ensure population, to reproduce labor capacity, to perpetuate the form of social relations to constitute a sexuality hat is

economically useful and politically conservative?

上述這些說法有可能成立，但是，十九世紀以來， age of multiplication, not reduction.我們可以看到各式各樣不同的權力機制，而非單一的權力核心。

到十八世紀為止，有三個主要的規範「性」的機制，三者各自以自己的方式規範合法（ licit)與不合法(illicit)，且重點都集中在婚姻關係上頭。 (37) Canonical law The Christian pastoral Civil law

論述的爆炸 兩個主要的變化：

關於一夫一妻異性戀家庭： the legitimate couple, with its regular sexuality, had a right to more discretion. It tended to function as a norm, one that was stricter, perhaps, but quieter.

兒童的性、瘋子、女人與罪犯的性： the sensuality of those who did not like the

opposite, reveries, obsessions, petty manias, or great transports of rage. (38-9) the “unnatural”

不自然的人（ The “unnatural”） 婚姻的破壞者 the individual driven

by the somber madness 放蕩者 the pervert

兩個管理性的體系：1. 婚姻法2. 慾望的秩序

變態者的世界（ The world of perversion） “Moral folly”, “genital neurosis”,

“aberration of the genetic instinct”, “degenerescence”, “physical imbalance” Always hounded, but not always by laws, Often locked up, but not always in prisons Sick perhaps, but scandalous, dangerous

victims, prey to strange evil that also bore the name of vice and sometimes crime (40).

上述「性邊緣」 (peripheral sexualities) 意味的是什麼呢？他們的出現意味著相關的規約已經比較鬆了嗎？或者他們被這麼高度關注就意味著他們受到更多的管制？

就「壓抑」而言，不是很清楚， 一方面處罰降低，很多犯罪也被轉移成醫療個案，看起來管制似乎較之以往不嚴格

但是，另一方面相關的管理機制卻多如牛毛，尤其是「醫療」的介入 (41)。

perhaps the point to consider is not the level of indulgence or the quantity of repression, but the form of power that was exercised.

權力的運作1. 各式各樣不同機制，手段與目的：We are

not dealing with one and the same power mechanism. Not only because in the one case, it is a question of law and penalty, and in the other, medicine and regimentation; but also because the tactics employed is not the same (41).

2. 性邊緣在不同的時代會以不同的方式、論述來加以處理。 The new persecution of the peripheral sexualities entailed an incorporation of perversions and a new specification of individuals (42-43).

the machinery of power that focused on this whole alien strain did not aim to suppress it, but rather to give it an analytical, visible and permanent reality… the strategy behind this dissemination was to strew reality with them and incorporate them into the individual(44).

3. 權力的形式： This form of power demanded constant, attentive, and curious presence for its exercise; it presupposed proximities; it proceeded through examination and insistent observation; it required and exchange of discourse, through questions that extorted admissions, and confidences that went beyond the questions that were asked.

愉悅與權力 (pleasure and power): The pleasure that comes of exercising a

power that questions, monitors, watches, spies, searches out, palpates, brings to light;

and on the other hand, the pleasure that kindles at having to evade this power, flee from it, fool it, or travesty it…

perpetual spirals of power and pleasure

4. 十九世紀管理性的手段： It did not set boundaries for sexuality; it

extended the various forms of sexuality, pursuing them according to lines of indefinite penetration.

It did not exclude sexuality, but included it in the body as a mode of specification of individuals.

It did not seek to avoid it; it attracted its varieties by means of spirals in which pleasure and power reinforced one another.

It did not set up barrier; it provided places of maximum saturation.

愉悅與權力（ Pleasure and Power） 權力對於身體與愉悅的入侵： The growth of

perversions is not a moralizing theme that obsessed the scrupulous minds of the Victorians. It is the real product of the encroachment of a type of power on bodies and their pleasures.

相互吸引、重疊的螺旋關係： Pleasures and power do not cancel or turn back against one another, they seek out, overlap, and reinforce one another. They are linked together by complex mechanisms and devices of excitation and incitement.

放棄壓抑假說 Never have there existed more centers of

power; never more attention manifested and

verbalized; never more circular contacts and

linkages; never more sites where the intensity of

pleasures and the persistency of power catch hold, only to spread elsewhere.