In volume three of his highly regarded series "The History of Sexuality," subtitled "The Care of the Self," Michel Foucault delves into an in-depth exploration of the shift in attitudes towards sexual pleasure during the Golden Age of Rome. Foucault draws comparisons with the classical Greek perspectives to elucidate the distinct evolution and transformation of the understanding of sexuality in this historical context.

During his research, he thoroughly examines the moral contemplations of both philosophers and physicians from that specific era. He identifies a significant and mounting unease concerning sexual activity and its potential repercussions.

Michel Foucault identified the "care of the self" principles at the heart of this transformative concept. This concept revolves around the belief that individuals should perceive themselves as objects of knowledge to be consciously developed over time. Furthermore, this perspective has significant implications for ethical considerations, conduct, and actions.

A book to delve deeper into, book is intriguing!

Fantastic work of social history, very much in line with Vol 2. It truly is a shame he died before moving on to the analysis of Christian sexual asceticism.

good thesis but not for the layperson (me)

I can't shake the feeling that the second and third volume of this series should swap subtitles.

C’est vraiment de l’analyse historique et non pas philosophique (du moins très peu). Certains passages sont intéressants et le travail de recherche est indéniable mais l’ouvrage ne m’a pas particulièrement marqué
Marrant comment même le chapitre intitulé « La femme » se focalise sur les désirs et les rêves des hommes

Michel Foucault describes in Care of the Self the techniques of [[epimelia]] used in ancient Greece and Rome, which included dieting, exercise, sexual abstinence, contemplation, prayer and confession—some of which also became important practices within different branches of Christianity.


Foucault's first biographer, Didier Eribon, described the philosopher as "a complex, many-sided character", and that "under one mask there is always another". He also noted that he exhibited an "enormous capacity for work". At the ENS, Foucault's classmates unanimously summed him up as a figure who was both "disconcerting and strange" and "a passionate worker". As he aged, his personality changed: Eribon noted that while he was a "tortured adolescent", post-1960, he had become "a radiant man, relaxed and cheerful", even being described by those who worked with him as a dandy. He noted that in 1969, Foucault embodied the idea of "the militant intellectual".

Foucault was an atheist. He loved classical music, particularly enjoying the work of Johann Sebastian Bach and Wolfgang Amadeus Mozart, and became known for wearing turtleneck sweaters. After his death, Foucault's friend Georges Dumézil described him as having possessed "a profound kindness and goodness", also exhibiting an "intelligence [that] literally knew no bounds." His life-partner Daniel Defert inherited his estate.

After finishing the third volume of this series, I realized that my rating for volume 1 (four stars) was too low. By the end of this book, Foucault's method--much slower-paced and careful than in his previous works--has begun to make sense. Volume 2 wasn't bad, its points were interesting and arranged in a clever way, but it's volume 3--in which MF begins to make a series of subtle points about the changing nature of the conjugal relationship and the propriety of love for adolescent boys--where it all seems to come together. The sources used here range from some of Plutarch's lesser works to a book on dream interpretation by Artemidorus (Foucault's discussion of this intriguing text makes for an excellent first chapter, even if some of the conclusions he draws from it about the acceptability of various sex practices (such as mother-son incest) aren't sufficiently developed later in the book). The novelty of these sources sets this book apart from volume 2, which had been built around the "greatest hitmakers" of Greek science and philosophy (Hippocrates, Plato, Xenophon, Aristotle, etc.); however, given its frequent references to that earlier book, volume 3 shouldn't be read as a standalone text. The real pity here is that Foucault never finished volume 4, which probably would have stood among his greatest achievements. All of his references to the development of Christian thinking about sex (which this volume is careful to remind us is NOT merely the product of Stoic self-denial or earlier Greek attempts at mastery and moderation, but yet another stage in the history of this subject), which are foreshadowed throughout the series, thus remain unresolved.

By way of aside, this volume probably represents Foucault's clearest writing, as well his most useful "history" from the standpoint of actually learning about and remembering the material discussed therein.

I imagine the scholarship is unimpeachable. Unfortunately, only a scholar could love this book. Ditto Vol. II

The beginning which explores ancient Greek hedonism and the interpretations of dreams and sexuality are instantly fascinating enough to keep the reader going, the book especially challenges the reader to be willing to understand the complexity of sexual pleasure and provides a direct response to current controversies in society including homosexuality.

Explicit

[Nos primeiros séculos da nossa era,] está-se ainda longe de uma experiência dos prazeres sexuais em que estes serão associados ao mal, onde o comportamento deverá submeter-se à forma universal da lei e onde a decifração do desejo será condição indispensável de acesso a uma existência purificada. Contudo, pode já ver-se como a questão do mal começa a influenciar o antigo tema da força, como a questão da lei começa a inflectir o tema da arte e da techne, como a questão da verdade e o princípio do conhecimento de si se desenvolvem nas práticas de ascese. 

يشكل على فوكو كونه يبحث في نصوص سابقة وصلتنا تتحدث في ما يود هو البحث فيه
لا أشعر أن هذه النصوص كافية لإتمام باحث كامل عن الجنسانية
وتحليلها وحده لا يشكّل بحثا عن موضوع كبير قد يسبق تكوّنه العصور التي يبحث فيها فوكو .