Abstract
Foucaultova Zgodovina seksualnosti - njegovo zadnje veliko delo - prinaša osupljivo problematizacijo "človeka želje". Pisec z zanj značilno "hladnostjo"in sprevračanjem obče sprejetih "resnic" problematizira "voljo do vednosti" o spolnosti, ki se v literaturi, filozofiji, medicini, etiki in pravu izrisuje od antike prek krščanstva do moderne. Med slednjimi obstaja kontinuiteta, a po mnenju pisca tudi nekateri bistveni prelomi. Na neki točki antične zgodovine (s Sokratom in Platonom!) za moralni premislek o človeku in njegovi (seksualni) želji ni več pomembno vprašanje skrbi zase in dinamike ugodja, temveč vprašanje želje same na sebi, ki jo je treba pripeljati do njenega resničnega predmeta - resnice o njej sami. V središče problematizacije namesto užitka in predajanja užitkom stopita želja in njena očiščevalna hermenevtika. Začne se tista seksualna etika, ki jo kasneje (v krščanstvu) zaznamujeta pohotna duša in njena "odrešitev". Kljub temu pisec meni, da dobe zatiranja seksualnosti nemara sploh nikdar ni bilo, da oblast praviloma ne zatira, temveč proizvaja (!) seksualnost. Foucaultova zgodovina seksualnosti ni zgodovina neke težko odstranjene cenzure, temveč genealogija mehanizma oblasti in vednosti, ki prisiljuje h govoru o seksu, vdira v človekovo intimo in proizvaja resnico o subjektu in njegovi spolnosti. Toliko opevana "seksualna revolucija" po Foucaultu ni nič drugega kot zgolj taktična premestitev in preobrat v tem oblastnem mehanizmu seksualnosti. Ironija tega preobrata je, da nas pripravi do tega, da verjamemo, da gre za našo "osvoboditev". Foucaultovi uvidi imajo nekatere zanimive implikacije v razpravi, ki pri nas poteka v zvezi z Družinskim zakonikom. Foucault's The History of Sexuality - his last great work - represents an amazing problematisation of the "man of desire". In his unique "cold" manner, Foucault, while twisting the common "truths", discusses the "will to knowledge" regarding sexuality in terms of literature, philosophy, medicine, ethics or law, spanning the Ancient, Christianity, and the modern days. The writer points out that, despite the clear continuity among these historic periods, we must not be negligent of some essential breaks between and within them. At a certain historical point (with Socrates and Plato!), the question of the care for the self and dynamics of pleasure becomes irrelevant to the investigations on man and his desire and is replaced by the desire itself that needs to be driven to its real object - the truth about itself. Instead of pleasure and the surrender of oneself to delight, the desire and its purifying hermeneutics step in the center of problematisation. This marks the beginning of the sexual ethics which was later (in Christianity) clearly and fatally denoted both by concepts of lustful soul and its "redemption". What may come as a surprise, Foucault, in spite of all, argues that the era of "repression of sexuality" may have never actually existed, and that power generates rather than represses sexuality. Foucault's history of sexuality is not a historiography of some hardly removed censorship, but a genealogy of a complex knowledge & power mechanism which obliges us to "talk about sex", irrupts into human intimacy, and produces the truth about the subject and its sexuality. The highly praised "sexual revolution" is, according to Foucault, nothing but a tactical diversion of this mechanism of sexuality, while the ultimate irony of it lies in its intention to persuade us into believing that we are, in fact, being "liberated". All in all, Foucault's insights unveil very interesting implications in the debate regarding the new Slovenian Family Code.